which is done against Gods will is said properly to be done against Gods decree and not against his reuealed wil or expresse law but sinne as it is a transgression of the law is not done against any decree therefore sinne as it is a transgression of the lawe is not done against Gods will The Assumption is shewed because God decreed not from euerlasting that sinne as it is a transgression of his law should not be done of an euill instrument Therefore thou saist hee decreed that it should be done Answer It followeth not 1 For both these are true concerning God God hath neither decreed that transgression as it is transgression 2 should not be done neither hath he decreed that transgression in so farre as it is transgression should be done For there is no decree of God extant either in this or that respect touching sinne as it is a transgression or breach of the law of God But thou maist aske is not sinne effected as it is transgression some way by the permission of God Answ A thing is said to be done two wayes by Gods permission either by it selfe or by accident That which by Gods permission commeth to passe by it selfe must of necessitie respect and put on the nature of good seeing God proposeth and directeth the same vnto a good end but that which by an accident is done God permitting it or forsaking the creature nothing hindreth but that as it is such it is euill for God leauing the creature and euill instrument to it selfe the creature doth that which is euil as it is euil neither can it otherwise do being left of him who is the Author of al good But now in respect of God permitting and leauing that euill as it is euill is done by accident not by it selfe because God in forsaking purposed not euill as it is euill but on the contrarie so farre forth as it respecteth good and is a meane of his glorie of that especially which is the consequent of his mercie for all meanes whether wrought by God himselfe or suffered to be done of euill instruments in the first place are both ordained of God himselfe and directed to the glorie of his mercie arising from the saluation of the creature God hath shut vp all vnder sinne that he might haue mercie on all And in the second place for the hardnesse of man and because of the heart that cannot repent sinnes and euils which are done by an euill instrument serue to that glory which God getteth vnto himselfe by his iustice and iust punishments If on the contrarie thou obiect God suffereth sinne that he may punish the same but he punisheth sinne in Or I would answer the maior That God suffereth not sin to punish it for that he respecteth not but for that be hath a purpose to manifest his owne glorie in the punishment of sinne that it is sinne or transgression therefore he permitteth sinne as it is sinne I answer vnto the Assumption Sinne as punishment followes thereupon which in it selfe is good and turnes to the glorie of God in this sin I say hath not respect vnto euill but vnto good producing a good effect for an euill cause as it is euill cannot bring forth a good effect But if that cause which in it selfe is euill be also considered as the cause of a good effect it must needes in some sort take vnto it the nature of good I confesse indeed that sinne as it is sinne is the cause of punishment and the punishment as it is the effect of an euill cause must needs it selfe be euill And indeed punish ment Punishment in it selfe is euill which is inflicted is considered two wayes first as a thing in it selfe euill for there is some transgression How punishmēt is euill in euerie punishment and euery punishment after a sort is also a sinne Againe it is considered as a thing that is good to wit as a meane of Gods glorie This I say in a word that all meanes which in and by themselues are euill in respect of God propounding and of the end which is the glorie of God in some sort are good And that whole chaine of meanes which is betweene God propounding as the head and beginning and the glorie of God as the end is the order of things which either by themselues are good or at the least in some sort may be so accounted For those two extremes chaunge all darknesse after a sort into light CHAP. XXV Of Originall Sinne. THVS farre of sinne in generall the first diuision of sinne is into originall and actuall To speake of originall sinne first we be first to obserue the reason why it is so named It is called Originall sinne why so called original because it is in vs with vs from our first being conception and natiuity for it comes by propagation and is deriued from parents to children as an hereditary disease as a leprie the stone or any such like malady of the body And that there is such a kind of sinne it is most manifest for there is none so fottish and so voide of all sense that he feeleth not this hereditarie sicknes in himselfe as the infection and corruption of his nature But the holy Ghost who best knoweth what is in man doth cleerely auouch this in many scriptures Gen. 5. 3. When as Adam saith he begat a sonne according to his owne image Note heere the propagation of that corrupt image which was in Adam into his sonne Sheth Iob. 14. 5. Who can bring forth a cleane thing of an vncleane not one Behold here the propagation of vncleannes Psalm 51. 7. Behold I was formed in iniquitie and in sinne did my mother cherish * Tremel fouit kept me warme in hir bed mee Behold the sin which we haue from our mothers wombe Ioh. 3. 6. What is borne of the flesh is flesh Behold the propagation of flesh that is of our corrupt nature Rom. 5. 12. Like as by one man sinne entred into the world and by sin death c. Obserue here the propagation of sinne Eph. 2. 3. We were by nature the children of wrath Note here our corrupt nature and therefore how subiect it is to the wrath of God And thus far we see that there is a sin which we call originall Now let vs consider what the subiect thereof is The subiect of originall sinne is the whole man body and soule which thing is taught vs cleerely by that one name Soule infected with Orig. sin which is giuen it Ro. 6. 6. as els where that old man whereby nothing els is signified but the whole man corrupted or the corruption of the whole man That the minde is infected with this sin first we be taught it by very sense it selfe next by many testimonies of scriptures Genes 6. 5. When the Lord saw all the imaginations that is all the thoughts of his heart were only euill continually Gen. 8. 21. Albeit the
of faith 167 31 The opinion of the aduersaries concerning faith 176 32 Of hope 191 33 Of Charitie or Loue. 198 34 Of Repentance 202 35 How farre a wicked man may proceede in repentance 210 36 What the iudgement of Papists is of repentance 213 37 Of mans free-will 216 38 Concerning the free grace of God 226 39 Of the meanes whereby God from the beginning hath reuealed both his couenants vnto mankinde 238 A TREATISE OF OVR EFfectuall Calling and of certaine common places of Theologie contained vnder it CHAP. 1. Of our effectuall Calling GOds effectual calling is that wherby God calleth out of darknesse into 1. God cals by his word preached his admirable light from the power of satan vnto God in Christ Iesu those whom hee knew from eternitie and predestinated vnto life of his meere fauor by the promulgation of the couenant of grace or preaching of the Gospell Such also as be called by the same grace of God answer 2. Man answers by beleeuing and beleeue in him through Iesus Christ This answer is of faith which is in verie truth the condition of the promise which is in the couenant of grace Wherefore our effectuall calling doth consist of the promise of the couenant which is vnder condition of faith and in faith also which is nothing els but the fulfilling of the condition Therefore there be two parts of our effectual calling the first is the outward calling of such as are predestinate Two parts of our effectual calling vnto life from darknesse vnto light and that of Gods meere grace and that I say by the publication of the couenant of grace or preaching of the Gospell The latter part is their inward faith wrought in them by the same grace and Spirit of God whereby they are conuerted from Sathan vnto God for I cannot see how this second part of our effectual calling can differ from faith it selfe In the first part of our effectual calling first we are to consider the persons calling called The person which calleth vs properly to speake is God himselfe for he only promiseth in his couenant calling those things which bee not as though they were Roman 4. ver 17. The persons called are they whom God knew before and hath predestinated vnto life for whom he hath predestinated them he hath called Rom. 8. Secondly in the first part of our effectuall calling the cause which moued God hereunto is his owne speciall grace for the cause of all Gods blessings vpon vs is in himselfe For as hee did predestinate vs in himselfe according to the good pleasure of his owne will Ephe. 1. 5. so hath hee called and iustified vs in himselfe and shall glorifie vs in himselfe to the praise of the glorie of his grace that all glorie may be wholy ascribed vnto him Thirdly we be to obserue the instrument of our vocation which is the couenant published Instrument of our vocation or the Gospell preached Fourthly in this former part of our effectuall calling we bee to consider the estate from which and the estate whereunto we be called The condition from which we be called is darknesse the power of Sathan and that miserable plight which is without Christ in sin and death The state whereunto we be called is light God himselfe and that blessed condition of man in Christ Hence it is euident that these common places of Diuinitie Of Gods word and of sinne and the miserie of mankind must bee referred to this argument of our effectuall calling as to a most generall head in religion In the second part of our effectuall calling these branches must be noted First that the cause wherefore we answer Gods calling or beleeue in God is Gods own grace which worketh in vs this faith by the holy Ghost which is giuen vs with his word For like as God of his meere grace calleth vs outwardly vnto himselfe so the same his grace and free loue in Iesus Christ kindleth this faith in vs whereby we answer his heauenly calling And in this 2. part of our calling which we say doth 2. Part of our calling faith consist in faith if we desire yet more deeply to search it there is a double grace or working of God in our hearts The 1. is whē he inlightneth vs by his holy spirit pouring a new a heauenly light into our mind before so blind as that it neither saw nor could see the things which doe belong to the Spirit of God 1. Cor. 2. 14. 15. The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them In the wil which is altogether froward and quite fallen from God he worketh an vprightnesse and in all the affections a new holinesse Hence proceedes the new creature and that new man which is created after God in righteousnesse and true holinesse Ephe. 4. 24. The Papists call this first grace in the faith and work of the holy Ghost not the creation of any new creature which was not before but the stirring vp of some goodnesse and sanctitie which as they say was left in nature Free-will after the first fall of man which they call also free-will which they say was not quite lost in the fall but lessened and weakened But this free-will whereof they speake is in verie truth nothing els but that holinesse of nature and life of God and the spirituall light of man in his first creation and innocencie But of this more in place conuenient This they say then that after the fall man retained not only the faculties of his soule but also the holy qualities of those powers only hurt and weakened And this is that free-will which they say is quickned by Gods preuenting grace which they define to be an externall motion standing as it were without and beating at the doore of the heart In this first grace of God which we call a new creation of diuine qualities in the soule man standeth meere passiuely before God and as the materiall cause of Gods worke For in this first renewing of the soule of man what diuine vertues hath man to work with Gods Spirit or to helpe the worke of grace Yet we say not that man in this new birth is no more then a trunke or dead tree for that there is in man that so I may speake a passiue power to receiue that diuine grace and life of God as also the vse of reason which dead trees haue not The aduersaries say that in quickening of free-will there is a libertie or strength in it to reiect or to receiue that grace which they call preuenting grace Therefore they giue a fellow-working vnto grace and a fellow-working vnto freewil The second grace or the second worke of Gods spirit The action of faith in the second part of our effectuall calling or in faith is the verie act of faith or an action proceeding from this new creature the action of
quality or action belongs not to euery creature but only to the reasonable creature Angell or Man for God gaue his law vnto these only Of this being which we say is the matter of sinne God himselfe is the author and principall efficient for it is he alone that calleth those things which are not as if they were and that createth all things both substances and accidents But the creature neither is nor is called the principall efficient of any being Therefore that being which is the matter of sinne seeing God is the principall efficient thereof necessarily in and by it selfe is good for that whatsoeuer God createth or maketh hath an ingrafted forme of goodnesse in it Gen. 1. 31. When God saith he saw whatsoeuer he had made behold it was very good This forme of goodnesse is so naturall and essentiall to Being whether quality or action which God made that there from it can neuer be separated But now I graunt that this same Being hath put on another forme to wit * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cause of sin Lawlesnesse the cause whereof is an euill instrument as we shall shew hereafter for this Lawlesnes is from another cause neither doth it destroy that essentiall forme of the goodnesse of being it selfe which proceedeth from God the creator and maker thereof For as for the being which God maketh nothing can be put to it or taken from it that in it selfe it may be better or worser So much concerning the matter of sin Now as touching the forme The forme of sinne is called Lawlesnes that is the want of conformitie with the will and law of God 1. Ioh. 3. Sinne by his forme is thus The forme of sin defined Sinne is the transgression of the law This Lawlesnesse or transgression which wee call the forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of sinne is not a beeing or a thing positiue but a thing meerely priuatiue to wit a priuation and want of conformitie with the law of God This trangression happeneth through the cause and fault of an euil instrument which God vseth in that being or in doing his owne worke and this instrument is either the Deuill or an euill man and vnbeleeuer For when the Diuell or an euill man concurreth with God to bring forth his work he is not the principall efficient of the being it selfe or of the worke done but only an instrumentall or ministeriall cause but the Deuill or man is the principall efficient cause of the transgression or of the deformity or sin of that action And this transgression the efficient whereof is an euill instrument is euill either for that the action it selfe or Causes of sinne worke is contrarie to the law of God as when a man committeth murther the action of murther is expresly Causes of sinne condemned by the lawe Thou shalt not murther or for that the fountaine and beginning of the action or worke is against the law of God although the action in it selfe be conformable to the law for as the law of God commandeth the action or worke it selfe so hath it regard of the fountaine and beginning of the action commanding that the whole worke which is commanded by the law proceed from a pure holy and beleeuing heart of that instrument which God vseth in doing his worke An example of this kind of transgression may be this When any man giueth almes which worke indeed is commanded of God and yet not done of charitie it is reiected see 1. Cor. 13. Or lastly it falleth out to be a sinne for that the end which the euill instrument in doing or working together with God proposeth to it selfe is against the lawe of God For as the law of God commandeth the worke it self and the fountaine and beginning of the worke euen so it commandeth the end as the chiefe and principall to wit the glorie of God himselfe Whether yee eate or drinke or whatsoeuer ye do do all to the glorie of God 1. Cor. 10. And in this respect a man sinneth when he doth ought not for God nor for his glory but for himselfe his owne profit and only for his owne glorie Here it is to be noted that whosoeuer sinneth as touching the fountaine and originall of the action the same man alwaies sinneth touching the end and so contrarily Wherefore these two last wayes of transgression are alwayes ioyned together Againe it is to be noted that he who sinneth touching the original and the end doth not alwayes sin in the action it self For the action or work of any instrument how euil soeuer in it self may be good The person must please God otherwise the worke shall displease conformable to the law Wherfore the first way of transgression the two last are not alwaies conioined Now then this transgression which we cal the maner forme of sinne comming or put to that Being the author wherof is God and which in it selfe is good whether it be a qualitie or an action maketh vp that which we call sinne and which is so called of the forme thereof and not of the matter seeing all things haue their denominations from their formes These things thus declared it shall bee easie to gather some definition of sinne That sinne is a quality or action of a reasonable creature lawlesse or contrarie to the law of God The generall proprietie of sinne or the consequent thereof is guiltinesse and guiltinesse is that which meriteth or deserueth punishment as therefore guiltinesse followeth after sin so after guilt followeth punishment both temporall and eternall Let this suffice concerning sinne in generall which being knowne it is easie to answer those questions which are wont to be made touching sin and namely to this Three questions concerning the causes of sin which they aske If Sinne be of God or if God be the author of sin Answ In sin there are two things a Being and a transgression God is the Author and principall efficient of that Being but of that transgression God is not the author but the euill instrument is Againe it is asked whether this transgression be any way from God Answ It is from God not effecting but permitting it for he suffers it to be done by an euill imstrument Thirdly it is demanded if God permit sin in as much as it is transgression of his law Answ Not so which euen by this one reason may be shewed He permitteth it vnto his glory and all the meanes of Gods glory so farre as they haue such respect are good and darknes it selfe as it is permitted of God vnto the glory of his name becōmeth light Againe if here it be asked If therfore the transgression of Gods lawe in so farre as a transgression bee not permitted of God doth it not of necessity follow that sin in respect or as it is a transgression is done against * Deo inuito whether he will or no. Gods will Ans It followeth not for that
of light or of naturall knowledge not in whole but in part for there do remaine euen in the vnregenerate certaine generall notions of good and euill things which are commanded and condenmed in the law but they be such as serue only to make men inexcusable for that they are but lame and corrupt Rom. 1. 19. The mind also wants spirituall 2. VVant of spirituall light light not in part but in whole for it is vtterly void of this light for as concerning those things which appertaine to the kingdom of heauen the vnderstandings is so darkened that it doth not only not perceiue them but also hath no power to conceiue them 1. Cor. 2. 14. To be short the minde wants holinesse for the things it vnderstandeth 3. VVant of holinâ—sse in the mind it neither conceiueth them rightly and holily but impiously and prophanely all things euen the things which in and by themselues are good For the facultie of vnderstanding albeit it be not vtterly lost yet that holynes of this facultie wherein it was created after the image of God was vtterly lost in the fall of man This want of this naturall light the Apostle sheweth Rom. 1. 21. Because when they knew God they glorified him not as God These latter wordes plainly shew that the naturall light of the minde is but a dim light and soone vanisheth away The want of the spiritual light the Apostle sheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God The want of sanctitiy in y e vnderstanding the Apostle sheweth Rom. 8. 7. The wisdom of the flesh is enmity against God euen then when it vnderstaÌ„deth those things which otherwise be in themselues true good 2. Cor. 3. 8. Not that we are sufficient of ourselues to thinke any thing to wit well and holily Eph. 4. 18. Hauing their cogitation darkened being estranged from the life of God And there ver 23. And be ye renewed in the spirit of your minde And thus farre of the want or defect which is in the mind There is also a quality in the minde which hath succeeded or stept in place of that light and holinesse which was lost in the fall of man For darknes hath taken possession in the very seate of light Ephesi 5. 8. Yee were in times past darknes but now ye are light in the Lord. In place of sanctitie integrity haue crept in impuritie and a certaine malitiousnesse of nature which euidently appeareth when it is said Rom. 8. 5. For they that are after the flesh sauour the things of the flesh This wisdome is of some euill quality 1. Cor. 1. 18. The preaching of the crosse is to them that perish foolishnesse And 1. Cor. 2. 14. For they are foolishnes vnto him This word foolishnes argueth the peruerse iudgment of the minde Thus far of the want of the mind the contrary quality crept thereinto Both these in like manner are to be seene in the will and in euery affection The want of integrity The will corrupted and vprightnes in the will the Apostle testifieth saying I find no meanes to performe that which is good Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed The corruption and frowardnes of the will and of the motions thereof is testified by many scriptures As Gen. 6. 5. 6. The conceit of a mans heart is only euill Eph. 2. 3. Doing the will of the flesh and of the minde Finallie this I say that mans will is more poisoned by this originall corruption then the minde is for which Video meliora proboque deteriora sequor cause the very heathen could say I see approue by the light of reason the better things but through the corruption of my will I incline to the worser And this the Apostle saith Eph. 4. 18. Affirming that the ignorance The will worse then the mind which is in men is by reason of the hardnesse of their hearts Rom. 1. 28. They regarded not to know God therefore God deliuered theÌ„ vnto a reprobate mind Note how the obstinate will resisteth the light of the mind and causeth the mind to be ouerclouded And thus far of the threefold matter of originall sinne These parts of the materiall cause of originall sin because they are so many Beings * Entia and are of God euery one of them must retaine in them some goodnes as we say in respect of their being for that very apostasie and falling away was good in it selfe as so the want of originall iustice because it is athing in nature and a consequent of that Apostasie this want I say as it is of God is good in it selfe and to conclude that positiue qualitie which succeedeth in place of that holinesse and image of God for the being thereof is of God as principall efficient and is good in itselfe The forme of originall sinne followeth And this is a The forme of originall sinne very speciall repugnance against the law of God causing a very speciall kind of sinne And like as the matteriall cause of originall sinne is threefold so there is in it a threefold * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repugnance against God and his law For euery part of the materiall cause hath a repugnance against the law in it and so a forme which is from another in respect whereof it is sinne The first Apostasie hath in it a repugnance against God and so the want of originall iustice and the positiue quality also which succeeded in place thereof This threefold iniquitie * Or breach of Gods law is not of God as efficient but from the euill instruments the deuill first next Adam and lastly the very man which is of Adams progenie For we also which are sick of this hereditarie euill are the very causes of our sicknes And thus far of the forme of originall sin Now we be to define originall sinne of the matter and forme thereof on this wise Originall sinne is an apostasie from God a want of Originall iustice and a certaine positiue qualitie repugning against the law of God The threefold Originall sin defined materiall cause stands for the genus of it and for the forme the threefold breach of Gods law And like as guilt in general is the consequent of sin in general so a speciall guilt Guilt following originall sin is consequent to originall sin and this is threefold also as the matter and forme of this sinne is threefolde For the apostasie hath his speciall guiltinesse following it so also the want of originall iustice and that positiue quality And euery guiltinesse merits death and eternall damnation It resteth now that seeing we see this sinne originall is deriued by propagation from the parents to the children that we search out the manner thereof and this may bee expressed on this wise The propagation of sin must be by one of these 3. waies
chiefly by simplicity and sincerity which is opposed to hypocrisie and dissembling Therefore a deepe hypocrisie which is contrary to sincerity possesseth the heart of this man Now the heart so affected doth beleeue apprehend and reioice not sincerely for a true cause for which it ought to do these things but for other worldly causes It followeth therefore that the cause of these euils doth lurke in the heart Wherefore if any man will not be a temporizer A good admonition for a temporizer let him aboue all things looke to his heart and sift and examine it diligently night and day so long till hee feele that the faith of Christ takes roote in the bottome of his heart and doth throughout possesse the whole heart as much as may be Out of these things which we haue spoken touching the properties of this faith and of the cause of them a marke may be taken whereby any one may discerne true iustifying faith from temporary And that is in a word sincerity in doing in beleeuing in apprehēding in reioicing Synceritie in doing all things throughout the whole course of the life Now sincerity is knowne by this if all things be done and performed by vs for God and for Christ whether those things be of small or great moment Whether ye eate or drinke or whatsoeuer ye doe doe all to the glory of God 1. Cor. 10. 31. By these things which haue beene spoken it is easie to gather a definition of this faith For Tempor F. defined temporary faith is a knowledge in the minde and an apprehension in the will of Christ with all his benefits but yet tēporary or enduring but for a time And thus much of temporary faith The miraculous faith followeth which is the third vnproper signification of the word of faith Touching this faith these are testimonies Matth. 17. Yf ye haue faith as a graine of mustard seed 1. Cor. 13. If I had all faith so that I could remoue mountaines The reason of the name is this 4. Miraculous faith It is termed miraculous from the effect of it because it is powerfull to doe miracles The obiect thereof is not the bare generall word of God but rather a special promise or reuelation made to some one touching the doing of some certaine miracle Now that the bare generall word sufficeth not it appeareth hereby for because many holy men haue had faith in the generall word yea they haue iustifying faith in the promise of grace and yet could doe no miracles Simon Magus beleeued by an historicall faith in the generall word and yet he could do no miracles therefore hee would haue bought this facultie with money for a price Act. 8. 31. Vnlesse therefore vnto the generall word there be added a speciall promise or reuelation it is no miraculous faith which is a certaine speciall and extraordinarie gift of the Spirit Wherein the Aduersaries do erre verie much who thinke that the generall word sufficeth for this to make a miraculous faith The subiect of it The subiect of a miraculous faith is the mind first vnderstanding and withall iudging the speciall promise and then the will or the heart apprehending that which is promised The parts of the nature thereof are a knowledge with a iudgement of the mind and an apprehension with the will and heart Out of these things now spoken I gather this definition of this Faith that Miraculous faith is a Miraculous faith defined knowledge in the mind and an apprehension with the will of a speciall promise or reuelation for the doing of a miracle Thus farre of miraculous Faith and in summe of the true doctrine of faith CHAP. XXXI The opinion of the Aduersaries concerning Faith IT followeth now that we see briefly what the aduersaries doe hold touching Faith First they do not acknowledge the diuers significations of Faith they entreat onely of one faith and that they terme iustifying that is as they expound the word that The Popish opinion of Faith which disposeth vs to iustice being to be infused after in the time thereof Thus thinks Bellarmine in his Treatise touching faith In this doctrine of faith which they terme iustifying they differ from vs first about the obiect of it Indeede they doe not denie that the obiect of faith is the mercie of God in Iesus Christ offered in the Gospell that is that it is the Gospell and the promises of grace concerning Christ and Gods mercie in him But they will haue the obiect to be not onely the word of the Gospell but equally the vniuersall word of God To confirme this opinion of theirs they alleage that definition of faith which is set downe Heb. chap. 11. 1. Faith saith the Apostle is the ground of things that are hoped for and the euidence of things which are not seene This say they is the definition of iustifying faith But this definition stretcheth it selfe not onely to Christ to the promises of God and to the Gospell concerning him but also to the whole word of God to all things that are contained in the word of God For example it stretcheth it selfe to the word of God which is concerning the creation of the world as is euident by vers 3. which followeth in the same chap. By faith we vnderstand that the world was ordained by the word of God Hence they conclude that iustifying faith hath the whole word for the obiect of it But to this we answer that not onely iustifying Faith is defined by the Apostle in that place but that that definition of Faith is common to all the significations of faith as is plaine enough by that induction of examples which followeth in that place and chapter Neither is that their argument which they gather out of the coherence of the text of anie force They say that that faith is defined of which the Apostle spake in the last verses of the chapter going afore Now the iust shall liue by faith c. But there the Apostle spake of iustifying Faith therefore heere in the 11. chap. iustifying faith is defined I answer this definition I confesse doth belong to iustifying faith but not to that alone but it is commō to it with other significations of Faith as with historicall Heb. 11. 1. A generall definition of faith common to all kinds of faith faith and miraculous c. as is euident by the induction that followeth Seeing therefore that this definition doth not onely belong to iustifying faith it followeth that out of this definition they get not that they would haue namely that the obiect of iustifying Faith is equally the vniuersall word of God Therefore let the obiect thereof properly be that which it apprehendeth and that is the Gospel and the promise concerning Christ Secondly they dissent from vs about this same speciall obiect namely the mercy of God in Christ For we say and affirme that the obiect of iustifying faith is not onely a generall mercy
they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet
image of God which is the soule as it were of our soule and without which our soule is as it The image of God were dead For which cause the Apostle saith Ephe. 2. 1. That without this holinesse wee are truly said to be dead in sinnes and trespasses Whence I conclude that the libertie of will is properly a power or facultie which is a consequent of sanctity as of the formall cause and as it were the very soule of the will Wherby it commeth to passe that the will in this state without constraint doth incline onely to good and doth decline from euill for this libertie of a mans will is according to the similitude image of the libertie of God himself Vnto this liberty constraint is opposite proceeding from some outward agent is contrarie to the nature of the will for it is not a wil if it be constrained neither is it said that the will is constrained albeit man himselfe in whom the will is may be said to be constrained I say that constraint is opposite to libertie and not necessity for those things which wee will or nill freely we will or nill those things of necessity first because of the necessity of Gods decree secondly because of the incident forme of the will it selfe as of holinesse of corruption of both As when man was holy in his creation so long as that holinesse continued of necessitie he did will that which was good and nill the euill So the blessed Angels of a certaine necessitie will that is good and nill the euill and at length when man is glorified he shall incline to good and decline from euill So The will of the vnregenerate man being wholy corrupt before his regeneration of a certaine necessitie he wils the euill and nils that is good and notwithstanding after his manner he doth will freely albeit this be not a true libertie as we shall hereafter see To conclude a man regenerate partly of necessitie doth will good in respect of his new birth partly of necessity hee doth will euill for that he is as yet partly corrupt yet in both respects hee willeth freely for we must distinguish betwixt necessity and constraint for necessitie is more generall and large then constraint is for that which is constrained is necessarie but on the contrarie that which is necessarie is not cōstrained And thus much concerning the libertie of the will in generall There is then a foure fould hate of man to diuers conditions 1. State or states of man to be considered The first state of his innocency before his fall secondly the state of his corruption after his fall thirdly the state of regeneration fourthly the state of glorification First then concerning the first state it is a question whether man in his innocency had liberty of will I answere if you follow the former definition of liberry which is a faculty or power respecting inclining to either side I graunt that in things indifferent it had a liberty but in things simply good and euil man had not in that state of innocency that liberty of wil whereby when he did will good he might nill it and when he did nill euill he might will it except you vnderstand a remote power for in respect of his neer power he was inclined to good only because of the form of sanctity and goodnes in the will which was in him according Propinqua potentia to the image of God but if you follow the latter definition of liberty which is when the wil of it self of an inward motion without coaction or constraint of any externall agent is carried to that which is good only if I say you follow this definition I answere that man in the state of innocency had a liberty of will Concerning the second state of man the question is whether man in the state of corruption now hath liberty 2. State of will I answer if you follow the former definition of liberty I doe not deny that in things indifferent he hath his liberty But in things simply good and euill he hath not liberty For man which is wholy corrupt doth not so will euill as that he may or can nill it neither dooth he so reiect that is good as that he may or can will it except yee vnderstand a power remote for in man vnregenerate that neere power of the will is only inclined to euill because of the form of corruption of impurity which doth wholy possesse his will But if you follow the latter definition of liberty then verily we cannot ascribe that liberty of the wil which is according to the image of the liberty of God himselfe and is a neere power or faculty and wherby without constraint he is caried to that only which is good we cannot I say truly attribute this vnto the vnregenerate and his will For a faculty to euil cannot truly be said a liberty but rather a certaine seruitude And in verity the vnregenerate mans will is not free but bound yet because the vnregenerate dooth not will euill by constraint but of his owne accord and meere motion in some sort it may be said that his will is free Here our aduersaries dissent from vs ascribing liberty of wil to the man vnregenerate whereby also of his owne meere power he may will good where as this liberty or Papists of free will selfe power before preuenting grace lyeth indeede a sleepe yet notwithstanding say they it is in him like as a man though he be a sleepe yet he is both a man and liuing From whence it followeth necessarily as they would haue it that there is some holines and integritiy in the will of a man vnregenerate For there is no selfe power of the will to good vnlesse there be in it the form of sanctity and integrity which is as it were the life of the will and quicknes of this selfe power in the will vnto good The Papists therfore erhere two manner of waies first because they will haue some sanctity and integrity to remaine in the wil of man vnregenerat now after the fal secondly because they wil haue this self power of the wil which necessarily is a consqeuent of the formall cause thereof which is holines as is aforesaid they will haue this selfe power I say vnto good to be in the will For as touching holines and righteousnes it is certaine that all the image of God was lost in the fall of man and what portiō soeuer hereof we shal haue in this life it is repaired as it were created a new by Iesus Christ for which cause it is called a new creature And if this in any respect bee old wherefore is it called new And if any sanctity which is the soule of our soule remaine in man after the fall why is man said after the fall before regeneration to be dead and not halfe dead We forbeare to vse testimonies of scripture in this matter which
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth