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
appeareth not vnto men neither doe we sufficiently feele it and find it our selues but it shall be seene in another life when as we shall put on beare the image of that heauenly man 1. Cor. 15. 49. Now we are called the sonnes of God but as yet it appeareth not what we shall be but we know it shall come to passe that we shal be like vnto him when he shall appeare 1. Io. 3. 2. The Aduersaries spend all their labour in setting forth the commendations of loue and they be too long in extolling charitie For they adorne it with the spoiles of iustifying faith so gracing it with stolen colours and not with it owne proper beautie ascribing the iustification and saluation of man which they take away from faith vnto charitie as shall be seene when we come to speake of the doctrine of free iustification And thus farre shall suffice of charity or loue CHAP. XXXIIII Of Repentance REpentance followeth faith as the effect followeth his cause For that godly sorrow which is according to God and worketh repentance is the daughter of Faith as we shall see afterward Of this benefit there are diuers names in diuers languages The Hebrues do cal it TESCHUBHAH the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a verbe which signifieth to bee wise after a thing is done to retract his sentence to change his mind to returne to a right mind Whereupon Repentance is nothing els but an after wit a reuersing of iudgment and chaunge of determinations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be carefull and anxious after a thing is done Wherupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but a trouble and disquietnesse of heart after a thing is acted Therefore these two Greeke words differ for that the first concerneth properly the mind or vnderstanding the second the heart and affection They differ also in another respect in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehendeth the whole worke and benefit of Repentance for the change of the mind which is implied in this word doth necessarily presuppose the sorrow of the heart and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a contrition an axnietie after the fact committed whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather restrained to signifie only a part of this benefit namely the first which consisteth in sorow in contrition and the disquiet of the heart after a thing is done for it followeth not that wheresoeuer this same cōpunction of of heart be there should presently follow that sound Repentance as it is necessarie that wheresoeuer sound Repentance be found there also must be that compunction of heart Some there are which make a third difference betweene these two affirming that this sound Repentance properly belongs to the godly and to the Elect and onely to them for the elect onely properly and in very truth become wise after their fals and they doe onely change their minds and their purposes returne to a sound mind whereas some compunction and disquietnesse of heart doth not onely belong to the godly and the elect but also to the wicked and to the Reprobates in whom there is found after a sin committed some griefe and disquietnesse of heart not so much for the sinne committed as for the punishment of the sinne But we are to vnderstand that wheresoeuer this same sorrow is attributed to the wicked there is not vnderstood hereby that godly care and sorrow which is according to God but a worldly sorrow and a sorrow which is vnto death In which sense it is attributed to Iudas Mat. 27. 3. Iudas repented himselfe but contrariwise when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the Godly thereby is signified not so much a sorrow for the punishment of sinne it selfe as for the offence and displeasure of God Thus farre of the Greeke names of Repentance The Latines do call it a Conuersion an after-wit to returne to heart and vnderstanding and repentance Conuersion Conuersio Resipiscentia doth fitly answer with the Hebrue word and it is a word which the Prophets haue vsed in the old Testament Teschubbah Conuert me O Lord and I shall be conuerted Ier. 31. Euen as Christ and his Apostles themselues vse the foresaid Greeke words in the newe Testament of Repentance and Compunction of heart A change of the mind is properly signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change the mind is to begin to be wise after the deede done Penance is signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is deriued of the verbe Poenitere which signifieth a punishment for in this kind of repentance that sorrow and anxietie of the heart is a punishment For as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth poenitentia penance from the word Resipiscentia Resipiscentia Repentance For to passe by other differences the word Penance signifieth properly one part onely of this benefit to wit sorrow disquietnesse and anxietie after the deed done But the word Resipiscentia which is a change of the mind doth comprehend this whole benefit for the change of the mind and to become wise after our fals doth necessarily presuppose the sorrow of the heart as the efficient cause The old Latine translation doth translate both the Greeke words euery where Poenitentia Penance The aduersaries doe earnestly contend that the word Penance is euerie where to be retained to wit that they may defend the Sacrament of Penance as they call it euen by the very name it self to consist in externall and corporall affliction The word Resipiscentia which signifieth a change of the mind is more vsed by our Diuines when they speake of this grace And thus much concerning the names of this benefit The parts thereof are generally these first sorrow then after sorrow a chang of the mind purpose which Parts of Repentance is properly as is afore said signfied by the Greeke word vsed for repentance Wee are therefore first to speake of sorrow which is the first part of repentance and this sorrow is of two kinds First for the punishment of sin which 2. Co. 7. is called The sorrow of the world and also a sorrow Sorrow twofold which is to death Secondly it is a sorrow for the sinne it selfe and because of the offence which is committed against God which in like manner is called of the Apostle A sorrow according to God Of both these we will speake seuerally The principall efficient of the first sorrow which is conceiued in heart for the punishment of sin is the holy Ghost which Rom. 8. verse 15. 16. is called the spirit of bondage to feare that is to say which testifieth vnto vs of our seruile and miserable condition
all naturall knowledge Whereupon Ephe. 3. 18. 19. it is thus said That ye being rooted grounded in loue may be able to attaine with all Saints what is the length and breadth and depth and height and to know that loue of Christ which passeth all knowledge I doe not thinke that this knowledge was in Adam in his first creation before his fall For all the knowledge in Adams mind Adams knowledge before his fall before the fall as it was holy so it seemeth it was natural it seemeth it was a naturall knowledge of God himselfe it seemeth it was a naturall knowledge of the things created Neither did he before his fall see God in the mediator Christ nor was it needefull he should see him so Besides this light which I speake of is kindled in our minde by looking on the face of Christ the Mediator as it were in the glasse of the Gospell 2. Cor. 3. 18. We all with open face beholding as in a glasse the glory of the Lord are transformed into the same image from gloxy to glory Also 4. chap. ver 6. To giue the light of the knowledge of the glory of God in the face of Iesus Christ But Adam before his fall as he heard nothing concerning the Gospell of Christ so he saw not his face in the glasse of the Gospel Besides 1. Co. 15. 45. of Adam it is said the 1. Adam was made a liuing soule but of Christ the last Adam was made a quickening spirit Out of which words the difference betwixt Adam and Christ is seene that Adam was made only naturall yet holy but Christ was made spirituall and supernaturall for spirituall things are supernaturall Againe out of this difference wee gather that that spirituall and supernaturall light which we haue only by the benefit of Christ that is the second Adam was not in Adam before the fall For in the same place vers 48. 49. Our heauenly or spiritual condition is ascribed vnto Christ But of this thus farre and but sparingly Also in the will or heart faith is a supernaturall abilitie put into it by the Spirit of Christ of which * Or the saith of the operation of God Ephe. 3. 20 According to the power that worketh in vs. Col. 2. 12. By the faith of God that worketh mightilie in vs. This power also as I thinke was not put into Adams heart before the fall being induced by the same reasons which wee alleaged before And seeing that light of the mind and efficacie of the heart are supernaturall it followeth also that the functions of that light efficacie namely the knowledge of the mind and the apprehension of the heart are likewise supernaturall Wherefore vnto that definition of saith before set downe we adde this branch supernatural as the last so that iustifying faith in Christ with al his nofits offered vnto vs in the word and Sacraments is not onelie Iustifying faith defined an holie but also a supernaturall knowledge of the mind and apprehension of the wil. Thus thē we define faith as we admonished before as the name of faith is taken for the function and worke of faith For so the Diuines do commonly define it so also in the Scriptures is the name of faith wont to be taken namely for the function or worke of faith as it is tearmed 2. Thess 1. 3. But if the description of faith properly and as it is taken for an infused qualitie do like any man better thus also he may haue it described that Faith is a light of the mind and an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectuall action in the hart supernaturally put into them both for the knowing and apprehending of Christ with all his benefits offered in the word and Sacraments Now it remaineth that we speak something touching the effects of faith That knowledge and apprehension of Christ which we speake of sith the seat of it is in the principall and reasonable faculties of the soule namely the mind and the will it cannot be idle neither doth it Effects of faith in the mind and heart c. containe it selfe within the bounds of those higher faculties of the soule the mind the wil but is effectuall also in the lower heart that is in all the affections and there is not anie of al the affections but is affected some way or other by this knowledge apprehension being not only sanctified by it but also rapt vp aboue it self the nature therof For as we said of faith y t it is a supernatural knowledge and apprehension the same is true also of the functions of all the affections for they are al not onely made holy but also supernatural by a certaine supernatural facultie put into them by the Spirit of Christ But to speake distinctly of the effects of Faith Christ with all his benefits being once knowne and apprehended an hope of good to come a feare of euill to come Note the specivll effects which follow faith the loue of Christ and the desire of him and ioy gladnesse are in a wonderfull manner kindled in the soule as 1. Pet. 1. 8. Beleeuing in him ye reioice with ioy vnspeakeable and glorious Griefe also which is according to God is kindled with grones which cannot be expressed Ro. 8. 26. To conclude the whole heart burnes to Godward By faith also our affectiōs toward our neighbour are stirred vp and that for God Christ as loue of our neighbour and delight in the Saints Psal 16. 3. And these are the first effects of faith and those are inward in the lower heart or affections There be also outward effects of faith hauing their being in the body and in all the members of the bodie and those are outward actions of the body into which the inward motions of the affections breake forth And those are first such as respect God then such as respect our neighbour for Gods cause And thus much of the effects of faith both inward and outward as also of faith which is properly so called which they commonly tearm iustifying faith CHAP. XXX Of the improper significations of Faith IT followeth that we speake of the improper significations of faith For this word faith is Diuerse acceptions of faith ambiguous and signifieth many things Properly 1 it signifieth this faith which they call iustifying for that is properly and simply termed by this name Secondly it signifieth that faith which 2 they call historicall or dead which is nothing els but as it were the carcase of iustifying faith for it lacks the soule that is the full assurance of the mind and the confidence of the heart in the speciall assent of the minde and in the trust and apprehension of the heart Thirdly it signifieth faith which they call temporary 3 which is as a certaine Ape of iustifying faith Fourthly 4 last of al that faith which they terme miraculous These three last significations of faith are
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
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
benefite of iustification It may be heere demaunded whether the works of grace and regeneration as they are called haue not some place in the condition of the couenant of grace for all the good works of nature are hence excluded I answer that the very works of regeneration are not contained in the condition of the couenant of grace First for that the couenant of grace is made with the vniust and vnregenerate now how can their works be iust good Next in the couenant of grace both regeneration it selfe and all the holy fruits thereof are promised for in it all the benefits of Christ be promised the beleeuers Now then the promise of the couenant must necessarily differ from the condition of the couenant But this you will Obiection say It is euident that in many places of the new Testament that life eternall or as they say the reward of eternall life is often promised vnder the condition of good works that is the works of regeneration as 1. Timoth. 4. Godlinesse is profitable vnto all things hauing the promises both of this life and of the life to come Luke 14. It shall be repaid thee in the day of the resurrection of the iust Matth. 5. Your reward is great in heauen Matt. 19. He shall not lose his reward Gal. 6. Let vs not be wearie in weldoing for in due season we shall reape if we faint not Ephe. 6. Knowing this that what good soeuer euerie man doth that he shall receiue of the Lord. Heb. 6. The Lord is not vniust to forget your worke and the loue which ye ministred vnto the saints 2. Thess 1. 6. Notwithstanding it is a righteous thing with God to render affliction in like manner to them which afflict you and vnto you which are afflicted rest with vs. To these I answer In my Answer Three kinds of promises in the Gospell iudgment there are three distinct kinds of promises in the Gospell The first is the promise of the couenant of works wherein eternall life is promised vnder condition of works done by the strength of nature Thesecond is the promise of the couenant of grace which is propounded vnder condition of faith The third kind of promises are those particular and special promises which are to be referred to the couenant of grace found euery where in the Gospell and made vnder condition of the works of grace and regeneration These three kinds of promises differ first in conditiō next in propriety thirdly in subiect fourthly in end and vse First thē they differ in condition for y e promise in the First difference couenant of works is vnder condition of y e works of nature the strength therof In the couenant of grace the promise is vnder condition of faith in Christ In the promises which I cal particular or special promises there is a cōdition of works indeed but of the works of grace and regeneration and not of the works of nature or any naturall facultie Secondly these promises differ in proprietie for the promise in the couenant of workes is Second differēce meerely legall and requires the condition of works done only by the strength of nature commanded in the lawe and to be done according to the strict rule of Gods law and the works of nature or wrought by natural strength are properly called the works of the law Rom. 9. 32. And the promise in the couenant of grace is not legall but meerely Euangelicall for the condition here is not of any worke morall and naturall but of faith in Christ and of Christ himselfe to bee apprehended by faith Lastly those particular promises they are partly Euangelicall partly legall for the condition is of workes which proceed from grace and regeneration and therefore of such works as in regard of their originall may truly be called Euangelicall works but because the law morall is the rule of them in this respect they may also be called legall works Thirdly these promises differ in subiect because Third differēce the promise in the couenant of works is propounded to them which now after the breach of that first couenant of works lie dead in sins offences hauing notwithstanding Ephe. 2. 1. for the time no sense of sin nor death The promise in the couenant of grace is giuen to them which are also dead in sinnes and transgressions but hauing some feeling of sinne of death and of their owne miserie wrought in them by the law and legall couenant and as for those particular promises they are proposed to them which are alreadie iustified renewed by faith in Christ Lastly these promises differ in vse and end for the end of the couenant of works is that wretched sinners which 4. difference are void of sense of their sin and miserie may be awakened to feele and acknowledge their owne sinne and miserie that is as the Apostle speaketh Rom. 7. 9. 10. that sinne may reuiue in them and that they may die that is they may feele that they be dead in sinnes and offences Of this vse of the law see Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vse then of the couenant of works to worke in vs the sense of sinne and miserie and to prepare men to receiue grace Therefore the doctrine of the Gospell begins with the legall doctrine of works and of the lawe morall for the Gospell should preach and promise in vaine righteousnesse and life to the beleeuers if they were not first prepared by feeling their owne corruption and miserable condition to heare and receiue grace by the Gospell For this cause Christ himselfe first Matth. 5. 17. and after freeth and restoreth the law as pure from the leuen of the Pharisees expounding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection and exact seuerity thereof for this very cause that men by this light of the couenant of works law morall might acknowledge how miserable they be by nature and so might hereby bee prepared to embrace the couenant of Grace So did Christ prepare that rich young man which came vnto him to be schooled as hee made shew to entertaine the couenant of grace Wilt thou saith he enter into life Keepe the commandements Paul begins his doctrine in the Epistle to the Romans from the law and couenant of works and spends neere his three first chapters of his Epistle in this doctrine to this end that he might conclude all vnder sinne and condemnation and so might prepare men to the doctrine of grace which begins Rom. 3. 21. So Gal. 4. 21. he teacheth the Galathians that would be vnder the law as he speaketh their miserable seruitude which be in that condition and how at the last they are cast out of Gods kingdom for this verie cause that the Galathians renouncing all confidence in that righteousnesse which is by the law couenant of works might lay hold on that righteousnesse which is by faith and
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
constancie of the Martyrs which daylie seale with their blood the truth of this heauenly doctrine the persecution raised by the enemies of the Church against it the enmitie of Sathan against it and the preseruation of the diuine oracles of God vnto our times and to be short the testimonie of the true Church of God for it All these are without or beside the Scripture and giue vs a secundarie kinde of demonstration whereby the holy Ghost worketh also as it pleaseth him and openeth the eies of our vnderstanding inlightening vs to see and heare God him-selfe speaking and shining in the Scripture But here we be to obserue that the holy ghost doth God rather by these meanes the testimonie of the Church and couersation of the saints prepareth vs to receiue the pretious faith not beget faith in our harts properlie and principallie by this second kinde of externall meanes for the proper and principall instrument of God to breed faith is the very word of God himselfe for it must be necessarilie either the liuely voice of God or the sacred scripture which serueth vs in steede of the liuelie voice of God himselfe but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3. wards by the word of God or to confirme the same in some sort beeing already ingendred in our hearts by Gods word For this cause this second kind of meanes sometimes is sent before the voice of God in the scripture whereby the holy Ghost otherwhiles makes mens minds ready to intertaine faith and grace offred This we reade of Augustine for he speaks it of himselfe I would not haue beleeued the gospell but that the authority of the Catholicke Church moued me thereunto by which words he meaneth that when he was a Manichee he was prepared by the authority and testimonie of the Church to beleeue the Gospell Afterwards notwithstanding the same holie spirit which thus prepared him by the testimonie of the Church I say the same spirit did beget faith in Augustines heart by the very scripture of the gospell whereby he did beleeue that the gospell was the verie word of God For this cause he speaks else where of himselfe And let vs follow them saith he which doe inuite vs first to beleeue that which we cannot behold Augustines wordes as yet that being strengthened by faith it selfe we may be worthie to vnderstand what we beleeue not by the relation of men but by the grace of God himselfe inwardlie confirming and inlightening our mindes So the woman of Samaria Io 4. as a member of the Church did by her kinde of preaching prepare the Samaritanes to the faith of Christ they hauing heard Christ himselfe said to the woman We beleeue no longer because of thy sayings for Io 4. 42 1. Pet. 3. 2. 3. Win them with your conuersation which are without the word we haue heard him our selues and know that this is indeed the Christ the Sauiour of the world By which wordes they plainely testified that they were prepared only by the womans testimonie to embrace the faith and that faith was ingendred in their hearts by the powerfull voice of Christ himselfe Wherefore it is cleere that sometimes this kind of meane and argument as is aforesaide goes before faith is begotten in the heart to prepare vs and sometimes this followes faith for confirmation And sometimes also this kinde of argument goes before faith and followes after it it goes before I say for preparation it followes after for confirmation For the spirit teacheth vs many waies applying himselfe to diuers men in diuers Note well Io. 3. manners as it seemeth good vnto himselfe and as mens infirmities do require And here we be to obserue that there is no absolute necessitie of this secondarie kind of argument which is externall and lesse principall to beget faith in vs. For it ought to suffice vs if the spirit teach vs onely by Gods worde but to helpe our weakenes the same spirit addeth the other secondarie kind of argument as Christ plainly teacheth vs Io. 5. where he sayth the testimonie of Iohn Baptist concerning him was not simply necessarie but that God so prouided to helpe their weakenesse and vnbeliefe ver 33. Iohn gaue testimony to the truth but I desire not the testimonie of man Neuerthelesse these things I speake that ye may be saued And that Iohns testimonie was but a secondarie argument only and that Christs owne record of himselfe was the first he sheweth plainly in the words following ver 36. But I haue a greater witnes then the witnes of Iohn for the works which the Father hath giuen me to finish the same works that I do beare witnes of me that the Father sent me And this is our iudgment concerning this argument whereby we proue the Scripture to be the word of God and our answere to the question wherefore it is so as we auouch it What the Papists thinke in this matter it is easily seene How the Papists proue the scripture to bee Gods word by their words and writings Their iudgement briefly is this The meane and principall argument and in a manner the only way with them to demonstrate the scripture to be Gods word is the testimony of the church not only the catholick as they speak but also those of their church which haue preserued the faith as they speake by contiall successions from the Apostles vnto our times and here they vnderstand principally the Popes who as they say succeeded Peter and his chaire These men will haue the Church the iudge and interpreter of all Scriptures from whose iudgement it may not be lawfull for any man to depart for an appeale to any other iudge And they ascribe this dignity prerogatiue to the testimony of the Church because they will haue the Scripture which is written in the heart of the Church to be the principall Scripture and that we account and esteeme of the voice of the Church as the very liuely voice of God himselfe as if God now spake first principally in his Church and by the voice of his Church If they will haue it so that the voice of the Church bee the primarie voice of God and the primarie Scripture of God it is euident that they deeme the greatest light we haue is to be found in the voice of the Church and the same to be most cleere and demonstratiue not only to vs but also in and by it selfe and therefore that this light inlightens the sacred Scripture not in respect of vs only but in respect of themselues also For which cause one of them hath said that the The blasphemy of Papists Scripture is of no more validity without the authority of the church then AEsops fables For the voice of the church being vnto them the primarie voice of God in all respects for as much as it is liuely and vocall and for this cause both by nature
can be in this when the people are so diuided in prayer which in the publike assemblie should offer vp with one mind and with one mouth one and the same prayer vnto God The sixt Argument is from a point which Bellarmine himselfe yeeldeth He granteth that the publike administration 6. Arg. of prayers c. at Corinth were done in the known Greek tongue wherfore then may not all other Churches in the like manner haue their Leiturgie in the vulgar knowne language What can he answer heere but this happily that the publike administration at Corinth was done in the mother tongue not for that it was the vulgar tongue but because it was Greeke for Papists giue the Greeke tongue when they please some prerogatiue The seuenth Argument is from another point which 7. Arg. Bellarmine graunteth The Collations as himselfe speaketh and the exhortations ought to be done in the mother tongue wherefore in like manner may not the publike administration of Gods worship be done in the mother tongue best known to y e people He answereth that the reason is not the same of the collation seruice For saith he the collations tend to the instruction and consolation of the people but the publike seruice principally concernes Gods worship I answer Doth not all the people worship God in the publike administration or seruice of God and therefore ought they not to worship God in a knowne language if they wil worship their God in faith The 8. Argument is from the practise of the old and best Church In elder ages so manie translations were done principally to this end to celebrate the publike seruice of God and that herein the Scriptures might bee read to euery man in his owne knowne mother tongue * Lib. de origine Bohemorum AEneas Syluius writeth that to Cyril Methodius it was permitted that the people of Morauia should haue their common prayers in the mother tongue And at this day the people of Armenia AEthiopia Egypt and the Muscouites haue their common prayers in their known tongue Here Bellarmine answereth all these are heretiques I say they be no more heretiques then Papists Assuredly as touching publike prayers I had rather be in this heresie with them then with the Papists as they thinke to meane well And thus for our iudgement in this matter The Aduersaries say that the publike prayers may not be in a knowne tongue but in Hebrue or Greeke as in the East and Greeke Churches or in the Latine tongue as in the Latine and West Churches The arguments they produce for this purpose be first from the prerogatiue of tongues the first is this Christ in the title of his Crosse gaue honour to these three languages therefore publike prayers ought to be done in these I answer albeit wee graunt the antecedent the consequent will not follow yea rather we may infer the contrarie The Lord would haue the cause of Christs death to be manifested to all people in those languages which then were best known which cannot be denied of the Greeke and Latine therfore publike prayers ought to bee done in the vulgar tongues and knowne to the people The 2. Arg. These three tongues Hebrue Greek and Latine are of greatest excellencie antiquitie authority therfore the common prayers and seruice of God ought to be done onely in these tongues I answer Grant the Antecedent be true yet the fequele is not good for that verie gift of tongues which was giuen the Apostles in the feast of Pentecost plainly proueth that euery toong be it neuer so base is sanctified of God for holy vses and Note for the execution of publique and ecclesiasticall offices and seruice vnto God The 3. Arg. The Scriptures was originally written in these three tongues therefore the publique prayers ought to be done in these only I answer first the Antecedent is false for neither the whole Scripture nor anie part thereof was written first in the Latine tongue For whereas they say Saint Marks Gospell was first written The Papists say Saint Marks Gospeâ— was first written in Latin in Latine it is false but of this point else where Next I answer that it will not followe of that Antecedent that publike prayers should be sayd in vnknowne tongues but rather the contrarie followeth for that whereas the Scripture was first written in these two tongues Hebrue and Greeke for this very cause for that euen then and in those times these two languages were most common and best knowne to the people hence it followes rather I say that the publique prayers ought to bee in the most common and best knowne tongues Thus farre we haue heard of arguments drawne from the prerogatiue of tongues now follow arguments from the practise and vse of the Church The first here is this From Ezra vntill Christ the Scripture was woont to bee read in the Church of the Iewes in the Hebrue tongue that is an vnknowe tongue Ergo publike prayers may be said in an vnknowne tongue I answer I grant the Scriptures were read in the Hebrue tongue but I denie that this was an vnknowne tongue For Nehem. 8. it is very cleare that the sacred Scripture which Ezra read in Hebrue was vnderstood by the people which were present and heard it Whereupon the contrarie consequent must follow The Scripture was read in the Church of the Iewes in elder ages in a known tongue therfore it must be read at this day in popular and knowne tongues The second Argument is from the practise of the Iewish Synagogue of these times To this day saith hee the Scripture is read in the synagogue of the Iewes in the Hebrue tongue therefore publique prayers must be celebrate in an vnknowne tongue I answer The Argument followes not from the euill example of the synagogue of the Iewes for that this reading of the old Testament in an vnknowne tongue is the cause wherefore so manie of them hold backe and will not be conuerted to the faith of Christ The third argument is from the practise of the primitiue Church In the primitiue Church the publike prayers were said in one of these 3. tongues therfore the conclusion followeth I answer the Antecedent is false for that as hath beene before shewed in the time of the old Church yea in the verie dayes of the Apostles the Scriptures were translated in a manner into all languages The fourth Argument is from the continuall practise of the catholike Church for in it the publique prayers were euer either in the Greeke or Latine tongue I answer if by catholike Church they meane the Church of Rome then I weigh not the example and practise thereof but if by this word they meane the true catholike Church then it is cleare alreadie by that which is before deliuered that the Antecedent is false And thus farre of these Arguments taken from the practise and vse of the Church To the former Arguments they adde more from a finall cause The
1. 13. For I did it ignorantly through vnbeleefe This ignorance is either of the law or of the fact The ignorance of the law is to be ignorant of Gods will Of this Sin speaketh Christ Luke 12. 48. He that hath not known his masters wil hath done things worthy of stripes shall be beaten with few stripes This was also Paules ignorance when hee blasphemed and persecuted the Church of Christ 1. Tim. 1. The ignorance of the fact is when a man knowes not what he doth And a man may be said not to know what he doth or to erre in the Sin of ignorance fact either when he doth a thing negligently or when a thing is done by him as we say by fortune or chance or rather by the ineuitable prouidence of God An example of sinne of negligence may be this as when a ship is lost by the negligence of the Gouernour or maister thereof An example of a sinne by fortune or Gods prouidence may be as when one casting a stone killeth a man passing by of whom he neuer thought for this sinne in the old Church the cities of refuge were appointed Numb 35. 23. Thus farre of the external sinne of commission which proceedes of errour or ignorance The externall sinne of commission followeth which is committed in knowledge or as we say wittingly and this is when a man knoweth that hee doth euill hereof speakes Christ Luk. 12. 47. That seruant who knoweth his masters will and doth it not shall be beaten with many stripes This sin is either of infirmitie or of contumacie An example Actual external sinne committed willingly of a sinne of infirmitie is in Peter who three times denied his Lord and maister for feare of death and persecution An example of a sin of contumacie we haue in Iudas the traitor Againe a sin of contumacie is either done in hypocrisie as when a man is not openly rebellious but hides his sinne vnder the cloake of hypocrisie this the Apostle taxeth Rom. 2. 5. Thou saith he after thy hardnesse and heart that cannot repent doest treasure vp wrath against the day of wrath Againe it is an open rebellion or pride when a man ioynes to his contumacy pride against God himselfe for which cause he is said to sinne with an high hand Numb 15. 30. This manifest rebellion and Heresie pride is either against the second Table of the law as open murther knowne adulterie and this is the lesser contumacie but if it be a proud rebellion against the first Table the sinne is intolerable And of this latter kind is Open rebellion heresie first when as a man in a proud obstinacy wil defend anie opinion against the manifest truth of Gods word Of all the sinnes before specified this is one property that a man may repent of them or for them all whereupon followes another property that they are all pardonable But if ye adde to knowledge pride frowardnesse a malicious heart striuing against the holy Ghost inlightening a man teaching inwardly then the great sinne ariseth which they call the sinne against the holy Sinne against the holy Ghost Ghost the propertie whereof is this that hee which so sinneth cannot repent him of his sinne whereupon it followeth that this sinne is impardonable And this sin is called irremissible not for that the greatnesse of it exceeds the greatnes of Gods mercy grace in Christ but VVherefore impardonable because finall impenitence is the reward and punishment which by Gods iust iudgment is inflicted vpon this sinne Read of this point Matt. 12. 21. Heb. 6. 4. 5. and chap. 10. 26. 1. Ioh. 5. 16. And thus farre of actuall sinne Now it remaineth to see what the aduersaries say of actuall sinne Here the greatest controuersie is of the diuision of actuall sinne into mortall and veniall We auouch that euery sin by nature is mortall that is that the guilt Sinne mortall veniall a popish doctrine of eternall death followes it And that if any sinne be veniall that is may find pardon of God this commeth to passe not for that it is so by nature but of Gods meere mercie in Iesus Christ Many scriptures approue our assertion Ro. 6. 23. The wages of sin is death He speakes here of sin in generall and of eternall death Matth. 5. 19. Who soeuer shall breake one of the least of these commandements and shall teach men so heshall be called the least in the kingdome of God that is he shal haue be of reckoning in heauen Obserue then here how for the least sin a man deserues to be shut forth out of heauen Deut. 27. 26. Cursed be he that abideth not in all things which are written in the booke of the law Therefore there is no sinne which deserueth not the curse or malediction of God For in that the law denounceth an execration against euery sin there is no exception we see of anie euen the least sinne I am 2. 10. Whosoeuer shall keepe the whole law and yet fayleth in one point hee is guiltie of all Therefore if ye rest in any one sinne against the law ye sinne against the whole law and stand guiltie of all sinnes which are committed any way against the law So there is no cause why wee should measure our guilt by anie one sinne euen the verie least For euen the verie least sinne we liue and lie in without faith repentance The least sinne merits hell caries with it the guilt euen of the greatest sinnes as may clearely appeare by that place of Iames. Matth. 5. 26. Thou shalt not depart thence till thou hast paid the vtmost farthing Therefore God in his accounts respecteth euen the least parts of sinne and the smallest sinnes that are The tenth law condemnes euen the least motions of concupiscence Matth. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind Therefore the law requires an exact or perfect obedience Wherefore he that offendeth euen in the least point is a transgressor of the law and that euerlasting curse followeth the breach of the law if redemption be not purchased by Iesus Christ Matt. 5. 18. Till heauen and earth perish one iote or one tittle of the law shall not scape till all things be fulfilled Note here there shal not passe away one iote or one tittle that is the least branch of the breach of the law which shall escape without satisfaction either by our selues or a mediator And thus far touching our iudgment of this matter The aduersaries for actuall sinne respecting it either according to the greatnesse thereof or for the punishment it deserueth they diuide it into mortall and veniall They cal that mortall sinne which doth extinguish charity Mortal sin defined of Papists or iustice making vs enimies vnto God and therefore guilty of eternall death They call that veniall sinne which doth not quench charitie and iustice nor doth not
CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much
is he who heareth the word and by and by receiues it with ioy yet hath no roote in himselfe but is for a time and when persecution and trouble ariseth because of the word is offended presentlie To the same purpose reade I. uk 8. 13. Of this faith see also Heb. 6. 4. 5. For it cannot be that they which haue beene once inlightened and tasted of the good word of God and of the powers of the world to come if they fall awaie c. To conclude of this faith ye haue Ioh. 5. 35. He namely Iohn was a burning and a shining candle and ye would for a time haue reioiced in his light The reason of the name is this it is called Temporarie because it endures but for a time and it endureth but for a time because it hath no roote It hath the same obiect with iustifying faith which is properly so called namely Iesus Christ with his benefits offered in the word of the Gospell and in the Sacraments wherein it differs from historicall faith which hath for the obiect thereof the vniuersall truth It hath The subiect of a temporary faith the same subiect with iustifying faith for it hath it scat both in the mind and also in the will and heart Last of all it hath as many parts of nature as the iustifying faith hath For it is a knowledge of the vnderstanding conioyned with both the iudgements of the mind it is the apprehension of the wil or heart whereout follweth also the stirring of the affections as of ioy delight c. But that I may speake a little more largely of this apprehension which is in Temporarie faith and of this ioy First it is certaine by the scripture that these things are in the Temporarie faith For Christ saith in Matth. That hee which is but for a time doth receiue the word and that with ioy And in Ioh. The Iewes are said to haue reioiced for a time in the light of Iohn Baptist And to the Hebr. How the historicall and temporary saith differ one fro another and both from the iustifying there is attributed to this faith not onely the enlightening of the mind but also the taste of the heart and that performed not onely by the word but also by the Spirit for he saith They which haue beene made partakers of the holy Ghost Therefore in Temporarie faith there is indeede a kind of apprehension there is indeede a certaine ioy wherein Temperarie faith differeth from historicall faith For in historicall faith these things are not indeed but he that hath it doth faine and dissemble and lie in his outward profession that he hath these things wherfore he is a shamelesse hypocrite But hee that hath temporarie faith hath these things indeede apprehension I say and ioy after a certaine manner neither doth he so faine or sie as he that hath an historical faith yet he is an hypocrit because this apprehension and this ioy are not sincere albeit after a certaine manner they be true I say they are not sincere because they are not for that cause for which they should be that is they are not for Christ himselfe offered in the preaching of the Gospell they are not for Gods sake they are not for his glory nor for those heauenly benefits of Christ his righteousnes and eternall life but they are for other causes as for the newnesse of the Gospell which is to bee vnderstood in that place Ioh. 5. 35. He was a burning a shining candle and ye would haue reioiced for a time in his light namely for the newnesse of the matter Secondly they be because of a licentiousnesse to sinne which men by and by snatch to themselues vpon the hearing of free iustification by Christ and Christian liberty To conclude they are for riches honours and other commodities of this life Now seeing the Temporizing professor hath these causes propounded to himselfe in hearing and receiuing the word and in reioycing it must needes be that these are not sincere in him For nothing is done sincerely vnlesse it bee Synceritie done in respect of the glorie of God And herein differs Temporarie Faith from iustifying For the iustifying Faith doth all things for Christ himselfe for God himselfe for the heauenly and spirituall benefits of Christ as much as it can for mans infirmity Out of this therfore it followes that the Temporizer is also an hypocrit seeing he is not sincere and that the Temporizer is an hypocrit temporary faith is hypocriticall seeing it is not sincere Out of that againe that it is not sincere another thing followeth namely that it is not sound firme for nothing that is not sincere can be sound For those causes vpon which it depends are not sound as for example those worldly things as riches honours of the world c. In which thing temporary Faith differeth from iustifying Faith for iustifying Faith as it is sincere so it is sound For of that it is said Col. 2. 5. And the stedfastnesse of your The difference betwene a temporary faith and true iustifying faith faith in Christ For iustifying Faith is as it were a solide body consisting of three dimensions length bredth depth for it possesseth the depth and lowest of the heart but temporary Faith is not a body with three dimensions but only a surface sticking in the vpper part of the heart for it is not either a sound light enlightening all the heart or a sound apprehension arising from the bottome of the heart or to conclude a sound ioy possessing the whole body but all these things are only superficiall in the temporary Faith Whereupon Heb. 6. that apprehension of heauenly things which is therein is compared to tasting or sleight touching seeing that the heart doth but as it were with the tip of the tongue lightly tast those heauenly things and not quite drinke them vp and receiue them into it selfe Againe out of this that temporarie Faith is not sound another thing also followeth namely that it doth not endure for euer but onely for a time For that which is not sound is not durable and perpetuall but only temporary Wherein also it differeth from iustifying faith which as it is sound so it is perpetuall and constant From this property this faith tooke her name and was called temporary now this property doth presuppose the two other going before namely first that it is not sounde secondly that it is not sincere albeit it bee in some sort true While I consider somewhat more diligently of the cause of these three properties I found that it is not to be imputed so much to those outward things for which this faith doth apprehend Christ in the word and reioiceth in him as to the inward euill affection of the heart For the heart of man as Christ sayth is stony ground that is it is neither good nor honest of it owne nature Now we measure this goodnesse and honesty
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
not onely so but an affection caryed vp aboue nature For when we are regenerated by the spirit of Christ we doe not only recouer that holines of nature lost in Adam but also in regeneration there is not a faculty of the minde or an affection of the heart but some supernaturall power or quality is put into it for the exercising of supernaturall functions For our regeneration is not so much effected according to that image which was entire and holy in Adam before his fall as according to the image of Christ 1. Cor 15. 49. We shal beare the Image of the heauenly man Whereupon the motions of VVhat affectiōs a man regenerate hath in him our heart are termed vnutterable and such as cannot be declared Rom. 8. they are called grones which cannot bee expressed 1. Pet. 1. Ioy is called vnspeakable and glorious and the faculties of the mind the affections of the heart regenerated are caried to those things which are incomprehensible and which I think could not be comprehended by Adams holy nature such as these are The vnsearchable riches of Christ Eph. 3. 8. the loue of Christ which passeth all knowledge in the same Chap. vers 19. As those things which the eie hath not seene nor eare heard nor euer entred into mans heart 1. Cor. 2. 9. But we haue spoken of these things already in the doctrine of faith This last of all is to be obserued concerning hope that there be many degrees of it For there is a certaine more Degrees of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or vehement hope which is called by the Apostle Rom. 8. 19. the feruent desire of the creature Phil. 1. 20. Paul doth professe this kind of hope and earnest looking for And thus much of hope according to the iudgment of our Churches Now bee aduertised in few words what our aduersaries Popish opinion of hope thinke of it They make the obiect of hope to be those things which belong to him that hopeth for this difference they make betweene hope and faith that faith is of generall mercy and not of proper but that hope is of proper mercy But this difference is false For as wel faith as hope is of proper grace and mercy They say with vs that the subiect of hope is the heart For they teach that hope is a vertue put into the heart They make the nature of it to consist not in knowing nor in iudging but in expecting Bellarmine makes a difference betweene hoping and expecting We hope saith he for those things which we doe not know certainly that we shall obtaine Whereupon the blessed soules in heauen are said to expect the resurrection of their bodies because they know certainly that it shall come to passe But Paul Rom. 8. seemeth to take the words of hoping and expecting for one and the same thing If we hope for that which we see not then do we with patience expect it You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that with Paul to hope and to expect are one and the same They make the property of hope to be certainty For they say that hope is certaine but they teach that this certainty belongs to the vnderstanding For it is the vnderstanding that dooth know certainly that saluation will come to passe and because of the certainty of the vnderstanding hope is said to be certaine and the heart hopeth certainly that saluation will come Therefore this certainty is not properly in hope but hope presupposeth it They say that this certainty is not simple and absolute For they say that no man is simply and absolutely certaine of his saluation or dooth certainly know that hee shall obtaine saluation Nay contrarywise they teach that there is simply and absolutely an vncertainty of hope and hee that hopeth say they is simply and absolutely vncertain of his saluation But he that hopes say they is certaine of his saluation not simply and absolutely but after a certaine manner and in some respect First in regard of the foundation of hope that is the promise of God which cannot deceiue and for which if there were not other causes of certainty one might be saide to be simply and absolutely certaine of his saluation But seeing there be other causes of certainty beside the promise of God a man cannot be saide to be simply and absolutely certaine of his owne saluation for the promise of God only and the infallible truth thereof Secondly a man is said to bee certaine of his saluation in respect of charity which they say is the forme of faith For he that hath charity is in this part and in this respect certaine of his saluation For charity is a sure cause of saluation and if it could bee that a man might neuer fall from charity euen for that cause alone he might be simply absolutely certaine of his saluation But seeing any man may fal from charity and leese it therefore there is no absolute certainty of hope in respect of charity neither This is then their opinion that hope is likewise vncertaine but yet that it is certaine in some respects First in respect of the promise then in respect of charitie and therefore that the certaintie of hope is alwayes mixt with vncertaintie For what time it is certaine because of of the promise of God at the same time it is vncertaine for other causes which are in our selues as in regard of our repentance in respect of our works and merits which are also required to make hope certaine Againe what time it is certaine because of charity at the same time it is vncertain because of the changeablenesse of charity This is their opinion But we hold thus that hope is called certaine because of faith going afore it for the full assurance Certainty of hope of that faith For certaintie doth properly belong to faith and it is faith whereby euery one of vs doth certainly know that saluation belongeth vnto vs Hence commeth the surenesse of hope and the certainty thereof Secondly we say that this certainty of hope which is for Faiths sake is simple and absolute and wee deny that hope is in one respect certaine and in another respect vncertaine which thing they affirme but we affirme that it is certaine in all respects at least that it so ought to be in respect of Gods promise in respect of charity and of our whole regeneration in respect of our perseuerance and so of the rest For all these things are certaine and sound vpon which hope dependeth and for which it is said to be certain these things do depend vpon Gods vnchangeablenesse whether they be out of vs as the promise of God or within vs as charity and all regeneration for grace once giuen in Christ Iesus can neuer be totally and finally lost Our aduersaries doe place some cause of certainty in our selues and in our strength and in our workes and merits And therefore it is no maruell though
that distinction of temporall and eternall punishments to be allowed for it is certaine that whosoeuer are punished temporally for their sinnes and in that respect and for that cause such also without repentance shall be punished for their sinnes eternally for temporall punishments of the vngodly in this life are the very beginnings of eternall punishments to be suffered in another life And thus farre of repentance CHAP. XXXVII Of mans Free-will AFter the doctrine of Faith Hope and Repentance the doctrine of Free-will is to follow because the Aduersaries do attribute Faith hope repentance or as they call it Penance to the liberty of our will as to the principall agent or cause but they assigne to grace the second place in the worke of Faith hope and repentance for they say after that Free-will is stirred vp by a preuenting grace man by the benefit of his free-will doth of his owne strength beleeue hope and repent him of his sinnes And as for grace that is only a fellow-worker say they and a helper of mans Free-well which principally worketh in faith hope and repentance But to this we haue answered before in the doctrine of repentance we shal hereafter answer it a little more plainely Now hauing thus far shewed the occasion why after the doctrin of Faith hope and repentance we speake of Free-wil let vs come to the point it selfe and discourse of it The will of man is a facultie The wil described of the reasonable soule following next after the facultie of reason for the mind first vnderstandeth and thē iudgeth The function and vse thereof is in willing in nilling in choosing in refusing and in doubting of those things which were before concealed and considered of in the vnderstanding The obiects therof are things simply good and euill and things indifferent I call those things simply good which are commanded by some expresse Things simply good law of God I call those things simply euill which are forbidden by the some expresse lawe of God And those things I count indifferent which are neither expresly commanded nor expresly forbidden in the law of God And if they be commanded or forbidden by anie law of God that is by accident to wit so farre forth as they further or hinder the edification of our neigbour These obiects of the will I subdiuide again into their final causes or ends and into those meanes which tend and leade vs to the ends And thus I apply the functions of the wil to the ends and to the meanes We be said as well to will and nill the meanes as the ends vnto which they serue for to will and nill are things generall but we are said onely to accept and to reiect and to doubt of the meanes for these things are speciall And thus farre of the will according to our present purpose There is ascribed vnto the will a certaine propertie which the Latines call Libertie the Greekes a Power as Libertas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 20. where the Apostle speakes of the power the Potter hath ouer the clay And 1. Cor. 7. 37. He that hath power ouer his owne will As if he should haue said hee that hath libertie or power of his will in our vulgar tongue it is called Soueraingtie This libertie of the will is as it were a royall power and the Greeke word is vsed to set forth the power of a king or some supreme Magistrate Rom. 13. 27. Let euery soule be subiect to the higher power For this cause the will in the soule of man is receiued as a Queene and in that respect is said to haue as it were the iurisdiction in her owne hand But to come to some description of Free-will This freedome of will is a libertie whenas a thing being offered to the wil as to a certain Queene whether it be good or euill or indifferent the will euen then can by it own A descripttion of free-will proper right and power either will it or nill it reiect or receiue it or hold a man in suspence For which cause commonly in schooles it is defined to be a power or facultie to like or dislike things that are directly opposite that is to incline to either part of the contradiction to receiue or reiect the one or the other and thus commonly they describe it Yet I like best this descriptiō to wit that libertie of will should bee in respect of good and euill things for concerning them the controuersie is it is I say a power of the will or a certaine right it hath whereby of it selfe and of it owne inward and naturall motion without constraint it wils onely that is good it chooseth the good it wils not that is euill it reiecteth that is euill In one word libertie of will is a power vnto good not to euill I am induced to like best this definition of libertie by the example of the libertie of God himselfe who by the confession and grant of all men most freely wils and Gods free-will doth all things notwithstanding the libertie of God is not so defined that it should be a certaine power whereby he doth so will good as though he might nill it or doth not so will euill as though he might will it but the liberty of God is this of his owne right without constraint onely to will that which is good and nill that is euill Againe the same is plaine by the example of the blessed Angels who haue liberty to that is good onely and not vnto good and euill that is they do not so will good as if they might nill it for they are so gouerned Freedome of Angels strengthened of God that their will onely is inclined to good doth abhor from euill To conclude the same is shewed in the example of Adam of his state before his fal for then truly the liberty of his will was to will good Adams freedom in his innocencie only not both good and euil that is he did not so will good as if he might nil it except you vnderstād a remote power wheras we by this word Liberty to speake properly do vnderstand a more neere faculty of the soule I call that a remote facultie which is incident to the matter as is the power or propertie of laughter in the bodie of a man before it hath either forme or life I call that Remota potentia a neere facultie which is incident to the forme as laughter Propinqua potentia in a man that hath life So in the will of man there is a remote power as appertaining to the matter and there is a neere power as pertaining or consequent to the forme but we as a little before we spake by liberty vnderstand not that remote power which is incident to the matter but that neere power which is consequent to the forme and by the forme we vnderstand that sanctitie which is according to the
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
wil desire euen that which of it own nature is indifferent because he doth wil it neither in that manner nor to that end he ought Now concerning the estate of regeneration the question is whether the regenerate man hath his free-will I answer if you define free-will to be a liberty or power to choose or wil they say any of both sides First in things indifferent we say that he hath this liberty Secondly wee do not denie vnto him this liberty also in things good euil for seeing there is double act a double form in the wil of the regnerat man to wit the forme of holines and the form of corruption because he hath the first fruits of the new man and the remnant of the old it cannot be but that the neere power of his will be double also one inclining vnto good the other declining vnto euill So that this receiued definition of free-will seemes vnto mee to agree best with the will of the regenerate person But if you define liberty to consist of a power not constrained tending to good only and not to euill then verily the man regenerate is not so free but proceedes only to this liberty which shall at length be perfected in another life Finally concerning the estate of glorification the question is whether man whē he shall be glorified shall haue this liberty of will I answer if you define free-will a power to make choise of either part euen in good things and in euill then I say man in this state of glorification shall not haue it For hee shall haue that neere power to good only because of that forme of holinesse or glorie rather wherewith then his will shall be indued withall I deny not that there shall be in him also a remote power to euill in respect of the necessarie mutability of the creature but this remote power shall neuer be a neere power because God shall for euer strengthen him and sustaine him in y t state of glorie But if you follow that latter definition of free-will the glorified person shal at length be set free for he shal wil that only which is good and acceptable to God and that without constraint and for euer Man had free wil in the state of innocency according to the image of that diuine liberty but in the estate of glorification wherein he shall come more neere vnto the image of his God and shall beare the image of that heauenly man Iesus Christ his wil shall be much more free and far more ready to that which is good only And thus haue we spoken hitherto of the liberty of will that is of that propriety or naturall quality of the wil. Now we be to speake of * free-will But there be which referre the word Arbitrium to the mind for that they deeme it is nothing els but the iudgement of the mind which goeth before the free action of the will but the word free they say doth pertain to the wil notwithstanding I think the word Arbitrium doth signify the decree of the wil it self that is that by this word we vnderstand the fūction of the will whatsoeuer it be whether it wil or nill whether it choose or reiect We ascribe liberty to this purpose or endeuour of the will and it is said to bee free euen as the will it self is called Free-will for that euer the propriety of the cause doth predicate as the Logitians speake both of the effect and of the action of the same cause Free-wil then is nothing els in my iudgment but the decree or endeuour of the wil which is without constraint and which proceedeth from some inward motion of the will and not from any externall constraining power A question may be demaunded whether the will when it doth freely execute his function office in willing freely or nilling any thing whether I say the mind and vnderstanding haue not some working herein I answer that obiect whatsoeuer it be which the wil y e free functiō therof doth respect is first discerned by the mind The iudgment aiso of the mind is two fold first simple Iudgment of the mind twofold and intelligible as when without any discourse and reasoning it iudgeth that this is good that is euil this is to be followed and that to be auoyded This iudgment of the mind is of the end or of some meanes seruing to the end which is but only one Next the iudgement of the mind is when as by discourse and arguing it iudgeth any thing to be good or euill to bee auoyded or to be followed This iudgment is where diuers meanes fall out of which after discourse had in the mind one is chosen and the other is reiected Now the obiect which by the mind and vnderstanding is in some sort shewed and discerned the will doth freely will or nill choose or refuse howbeit since the fal of man such is the confusion of these faculties or powers of the mind of man that what the vnderstanding iudgeth to be euill and disalloweth the very same doth the wil chuse and prosecute The disorder and confusion which is by nature in the soule of man and on the contrary that which the mind approueth for good and alloweth that very same the wil reiecteth Of the mind it may be demaunded whether it can discerne betweene good and euil approue the one improue the other This question must be answered by the consideration of that fourefold state of man But because the question chiefly is of the vnderstanding of man in the state of corruptiō whether that can approue or accept the good and reiect the euill our answer shal be accordingly We say therefore that if you vnderstand that neere power which is a consequent of that corrupt essential forme the mind of man in this state can but only allow that which is euil It may also allow that which is good in it selfe but not as it is truly good because it cannot allow it neither in the manner nor to the end it ought as is aforesaide of will But to approue that good which we call humane good the mind of man in the state of corruption is more inclinable but far is from intertaining any spirituall good at all for as the Apostle Saint Paul saith 1. Cori. 1. 2. 4. It iudgeth euery spirituall grace to be folly for the things which are of the Spirit of God are foolishnesse vnto him And thus farre haue we spoken concerning the freedome of mans wil or of free-will It followeth now that we speak next of the grace of God which is contrary to free will or to nature and which is not onely the principall efficient cause of Faith Hope repentance but also the sole efficient cause of them It followeth then that we treate next of the free grace of God CHAP. XXXVIII Concerning the free grace of God THe grace of God is the vndeserued fauour of God or it is that
publike administration of Gods seruice and worship being performed of all or most Churches in one tongue to wit the Latine this might serue well for the preseruation of the vnitie of faith To this I answer this serues notably for the continuance and increase of vnbeleefe and ignorance Againe our verie experience teacheth by Gods good blessing in these times that notwithstanding the great variety of tongues in the reformed Churches yet they agree well to God be praise in the vnitie of faith Next they reason from the little good which hence ensueth as they imagine It profits the people nothing at all that the Scriptures be read in the vulgar tongues for they vnderstand not any sentence of Scripture albeit they know the words To this I answer Euerie one of the vnlearned if they come to heare the Scriptures with Gods feare and reuerence they shall reape and receiue some profit by it Againe from another danger which may happen they reason thus The reading of the Scriptures in a knowne tongue may more hurt then profit the people for deuotion hath rather decreased then increased since publike prayers or seruice of God hath beene celebrated in popular tongues I answer the consequent is not good The sacred Scripture read in the mother tongue hurts manie therfore it is not so to be read at all because accidentally and through the default and corruption of the people it hurts and profits not So the preaching of the Gospell is the sauour of death vnto death vnto manie therefore the Gospell is not to bee preached Furthermore be it knowne that this is no religion nor true pietie which is so coupled with ignorance but a damnable superstition when as the sacred Scriptures are read and prayers administred in a strange and vnknowne tongue Thus far these three Arguments from the finall causes and effects Againe they reason from an inconuenience first on this wise If the scriptures must bee read in the vulgar tongue then translations must bee renewed in euery age for auncient words weare out of vse and this is inconuenient I answere what losse is it if translations be reuised and renewed in euery age for the whole translation needes no renuing but some words which happily are become obsolete and out of vse Againe an other euill which might follow this conclusion is this The Pope vnderstandeth not all vulgar tongues But the publique prayers must be celebrate in a language which the Pope knoweth Ergo. I answere it is not necessarie that prayers be in that tongue which the Pope knoweth This they proue * Vne concesso errore mille consequuntur because he is the vniuersall Bishop And this I deny also Wherefore there is no domage shal follow if publique prayers be contained in a language which the Pope knoweth not And thus far the 2. question The 3. question followeth whether it is lawfull for the lay people as they call them or the vulgar sort to read the holy scriptures We auouch that it is lawfull for euery one euen of the basest of the people to read the holy Scriptures For this point see Deut. 6. Chap. 11. c. and 17. c. Iosh 1. c. and 10. c. 5. Search the Scriptures saith the Lord Christ Acts. 17. the men of Berea searched the Scriptures and for this cause are commended by the holy Ghost Matth. 4. The example of Christ who resisted the Deuill with no other weapons but of the scripture teacheth vs that the scripture ministreth vnto vs such a furniture as euery man must be prouided of to withstand Sathan in his assaults against vs. Lastly this is prooued by the practise of the Church For wherefore were the scriptures in the old church translated into so many popular languages but that they might be read vnderstood of the people And this is our iudgement in few words What say the aduersaries Some yeares past they taught it was not lawfull at all for any of the common and lay people as they vsuallie tearme them to reade the holy Scriptures Afterwards when they saw how odious Vide Censuram Coloniensem this was they changed their minde and now forsooth they say it is lawful to read the scriptures but with conditiō if it be permitted permitted I say of whom They answer by the Pope his Bishops or inquisitors I demaund what of these only They answer not of these only but of them with the aduertisemēt of the parish Priest or confessor Well I vnderstand who be to permit the reading of the holy scripture now I aske to whom is this permitted They answer not to all indifferently but only to such as the parish Priest whom they call the Curate shall well discerne both by their confession and by their whole cariage of their life to be a true Catholick that is a stubborne or stiffe-necked Papist I see then to whom they yeeld thus far the reading of the scriptures I demand in the next place what translations be allowed them They answer they will not haue them to read all translations indifferently but such only as some Catholicks haue published such as at this day the English Rhemish translation of the New Testament is Thus far briefly of that permission which hath so decreed the condition of this libertie of reading the scriptures And this is their meaning according to the decree of Pius Quartus the Pope which decree is confirmed also by the councel of Trent commended by the Rhemists in the preface of their English translation And this is Bellarmines iudgment who differeth in words only a little from the former popish assertion but in matter and purpose is the same in effect for what difference is there if there be no permission at all to be thus permitted with such a condition as is aforeshewed And thus of the 3. question and as touching the controuersies which are moued at this day concerning holy scripture I remember not any that we haue left vntouched We haue therefore spoken of the word of God which is the word of both couenants as also of the sacred scripture which is a certaine meane wherby it pleased God to manifest his word and wil vnto men It resteth now that wespeake of sinne and of mans miserie CHAP. XXIIII Of sinne in generall THE common place of sin as also the former before handled is subalterne to the place or generall head of our calling For calling is the transferring of a man out of the state of sin What our calling is and miserie into the state of righteousnesse and happinesse Therefore we shall speake of sinne first in generall after we shall come vnto his kindes or partes The name of sin signifies a certaine thing compounded of his owne matter and forme The matter of sinne to speake thereof in the first place is a certaine being or thing that is and that being is not a substance but an accident and What sin is that is either a qualitie or action and this
false that the certaintie of speciall grace is a speciall prerogatiue of some certaine men For if iustifying faith be reckoned among the common good things and gifts of all Christians and this speciall certaintie be the propertie of iustifying faith with what face dare any deny this gift of speciall certainty to the common sort of Christians Is it because it was reuealed but to some certaine and few of them that their sins are forgiuen as to that man sicke of the palsie to that sinner to Zacheus to the thiefe is therefore this gift of certainty no other but special and extraordinary Nay wee haue alreadie said that the speciall mercie of God is no lesse now promised and offered to euery seuerall and particular person as to me and to thee then it was offered in times past to those men by Christs expresse words Fourthly the holiest men say they haue bewrayed with a lamentable voice at the very point of death do bewray dayly the vncertaintie of their saluation Therefore there is not that certaintie of mercy and life which wee say there is I answer there is much difference betweene that which is and that which ought to be This argument doth only conclude that which is that is that there is an vncertaintie but it concludes not that there ought to be an vncertaintie nay it concludes against it that it ought not to be For they that weepe and lament for the vncertaintie of their owne saluation doe therby declare that there ought not to be an vncertainty but our aduersaries doereckon the vncertaintie of our owne saluation among the chiefe Christian vertues Secondly I answer that out of that complaint of holy men being ready to giue vp the Ghost the certainty of speciall mercie M. Rollock argueth of the conflicts of the godly in their death that they haue a good faith doth neuer a whit the lesse follow then the vncertaintie For that speech riseth out of that warre that is betweene the Spirit and the flesh betweene faith and vnbeleefe betweene certaintie and vncertaintie Wherefore it is no lesse an argument of certainty then of vncertaintie nay it argueth that in that warre certaintie hath the vpper hand Fiftly they say the best may fall from grace and faith therefore what certaintie can there be of speciall mercie and saluation I answer They which are indued onely with temporarie grace and faith both may indeed fall and doe fall away but they which are indued with true iustifying faith and with regenerating grace can neither Of falling from grace fall away totally nor finally Now that comes to passe not in regard of the men themselues for of their owne nature they are prone to finall and totall defection such is their infirmity and weaknesse but it comes to passe by the nature as I may speak of that grace and gift of God which is giuen in Christ Iesus For the gifts and calling of God are such as that hee cannot repent himselfe of them Rom. 11. Sixtly they obiect testimonies of Scripture these chiefly which commēd vnto vs care thought endeuor for the keeping and preseruing of grace As He that standeth let him take heed least he fall 1. Cor. 10. 12. Also 2. Cor. 6. 1. Paul exhorts the Corinthians that they receiue The Papists cite it thus euer but falsly for the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so it is against them Phil. 2. not grace in vaine To conclude Christ admonisheth that we should watch and pray To say nothing of those places wherein feare is commended to vs as Rom. 11. Thou standest by faith be not high minded but feare And in another place Worke out your saluation with feare and trembling Out of these and the like places they say followeth doubting of a mans owne grace and saluation for why should there be such commandements giuen vnlesse it might be so that one might fall from grace and faith and therefore that he ought to doubt of his owne grace and saluation I answer that out of these and the like places Christian care feare how good it followeth that there is no perseuerance in grace vnlesse there bee ioyned a care thought and labour to keepe grace For care and thought is set God so ordaining it to bee as it were the keeper and watchman to grace forbidding that a man fall not into carnall securitie which is the enemie of grace and this thought and care is giuen with grace yea and it selfe is a kind of speciall grace and a companion of grace which neuer departeth from her side for where grace is there is alwayes surely some thought and care to retaine that grace which is neuer all quite lost euen as grace it selfe is neuer wholy lost for it is euer in proportion to the grace For when there is great grace there is great care when there is but a small grace the care is but little And because God knoweth how necessary this care is which is y e companiō and preseruer of grace therefore doth he so often in the Scriptures stir vs vp vnto care commendeth it vnto vs. And all these exhortations are nothing els but so many outcries as it were wherby this care which we said is the watchman and keeper of grace is stirred vp prouoked to do her dutie that is to keepe grace and to driue away carnall securitie which is an enemie to grace and which would except care stood vpon her watch vtterly abolish grace it selfe as faith regeneration righteousnesse and life Therefore out of these and the like places care and not doubting vertue and not vice doe follow For doubting hath beene euer reckoned in the Scriptures among the worst euils of most enmitie to God man Now let vs speak of the subiect of iustifying faith what that is according to the mind of our aduersaries They Subiect of iustifying faith with Papists make the mind only to be the subiect and in the mind onely one facultie properly which is that that iudgeth and assenteth to the truth of any sentence But of the will and heart they speake nothing when yet iustifying faith doth chiefly belong to the heart as wee haue said before For the parts of the nature of iustifying faith they make not so manie as we For as touching knowledge which is the first part of iustifying faith either they say y t Parts of the nature of iustifying faith with Papists it is not necessary or els that some obscure knowledge will suffice which thing they labour to proue by this reason There is say they a double assent of the mind wherby we consent to the truth of any sentence The first assent is when we consent vnto it for some reason or cause and this is termed knowledge this assent doth necessarily require knowledge to goe before it to the truth whereof we assent The latter assent is when we assent to the truth of a sentence not for some
reason but for the authoritie of him that speaketh this assent is is called Faith but it doth not require that the knowledge of that thing wherto assent is giuē should go before it being content only with the bare authoritie of the speaker Out of this distinction difference of assent say they it followeth that in faith there is no need of knowledge seeing faith is an assent whereby we do agree to the truth of some sentence being induced not by any reason or cause but by the authority of the speaker To this reason we answer first we do grant this difference of assents but we denie that that assent which is yeelded because of the authoritie of the speaker hath no need of knowledge to go before it For that it may be iustifying Faith to vs it is required that that which is spoken by God himselfe be some manner of way vnderstood by vs. For God doth not require that of vs that we should assent to his word and voice because of the bare authority of him that testifieth when as we vnderstand them not at all Secondly they reason out of that definition of faith Heb. 11. Faith is the ground of things that are hoped for and the euidence of those things that are not seene Here say they we see faith of things vnknowne namely of such things as are to be hoped for as are not seen But say I these two words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground and euidence do argue sufficiently that those very things which are hoped for and not seene are in the meane time in some sort present and seene of vs. Whereupon Paul 2. Corinth chap. 4. saith Why we looke not on those things which are seene but on those things which are not seene Heere you see that The popish implicite faith euen those things which are not seen nor obiect to these eyes of our bodies are yet seene and beheld with the spirituall eyes of our faith And this is their opinion touching the knowledge of faith which tendeth to this purpose to establish that faith which they terme implicit or infolded faith Concerning that assent which we said is the 2. part of iustifying faith they do place the nature of faith only in that assent which is yeelded in regarde of the truth of a thing for they speake nothing of the assent or iudgment of goodnes and they make that same iudgment of truth which they hold to be only general namely wherby one doth iudge that some sentence is true not of himselfe but in generall of the whole Church when as notwithstanding that iudgement aswell of truth as of goodnesse which is the propertie of faith is rather particular yea a very peculiar grace which in the Scripture is called that ful assurance as we haue said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the third part of faith which we tearmed the confidence of the heart they doe not acknowledge it For they say that confidence is nothing els but hope strengthened and a certaine effect of faith whereas notwithstāding confidence which the Greeks tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain motiō of the wil or hart not expecting but in present apprehending some good and depending therupon and reioicing therein as present Furthermore Confidence and faith of the same roote in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is faith and affiance are of the same roote For both of them come from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to perswade Besides the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken euery where by the Apostle for to be perswaded to beleeue and not to hope Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded that neither life nor death nor things present nor things to come c. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded that he that hath begun in you a good worke c. 2. Cor. 5. Knowing therfore the terror of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade or draw men to the faith I graunt that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some times taken for confidence which is a consequent of faith and a certaine property of it for it comes to passe that he which beleeueth or trusteth dooth depende on him in whom he placeth his trust Of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Eph. 3. 12. In whom we haue freedome and accesse with confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Out of these things which we haue spoken it is easie to gather a definition of faith according to their opinion who take iustifying faith to bee nothing els then that whereby euery one doth in generall assent to the truth of the word of God that for the authority of the speaker A popish definition of faith which definition what els is it I pray you then a generall notion of faith and such as is common to all the significations of faith which we set downe before From this definition of iustifying faith they gather that truly that iustifying faith may be in euery wicked and most hainous A popish definition of faith sinner For in him this generall assent may be which cannot be denyed to the very deuils as Iames witnesseth The Deuils saith he beleeue and tremble and yet they call this iustifying and true faith though not liuing For they distinguish betwene true and liuing faith True faith they say is euen that which worketh not by loue yea though it be dead but a liuing fatih they terme that which worketh by loue as by hir forme and not as an instrument whereupon they terme this by another name formed faith But we do vtterly deny this distinction of true and liuing faith for we take true faith and liuing faith for one and the same euen as one and the same man is true and liuing and as true or liuing man is so termed from his soule or form so also true or liuing faith is so tearmed frō hir soule or form which consists in ful assurance trust as we haue said without which faith is nothing els but a carcase euen as a man without a soule is not so much a man as a carcase and dead body But they indeuour to proue out of Iames. 2. last verse that euen dead faith and not liuing is neuerthelesse true faith As the body is to the soule so is faith vnto works but the body without the soule is a true body albeit not liuing therefore faith without works is a true faith although not liuing I answere that this is a sophisticall argument for the comparison of the body and faith which Iames maketh is not in the truth but in the death of thē and Iames assumes and concludes out of that proposition But the body without the spirit is dead wherefore also faith without workes is dead For betweene faith and the body this is the difference one and the same body