Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
contradiction as if thou shouldst say I am certain of my reward therefore I will not run for a reward is not given but to him that runneth These propositions do one mutually follow another To be certain of salvation and To have a desire of conversion and amendment of life 2. What predestination is The difference between predestination and providence PRedestination differeth from providence as a speciall from the generall For providence is the eternall counsell of God concerning all creatures but predestination is the eternall counsell of God concerning the saving of men and angels Wherefore predestination is the eternall most just and unchangeable counsell of God of creating men of permitting their fall into sin and eternall death of sending his Son into flesh that he might be a sacrifice and of converting some by the word and the holy Ghost for the Mediatours sake and saving them in true faith and conversion justifying them by and for him raising them up to glory and bestowing on them eternall life and of leaving the rest in sin and eternall death and raising them up to judgment and casting them into eternall pains Here is spoken of men which shall be saved and not saved therefore to them onely and not to angels doth this definition of predestination agree The parts of predestination are Election and Reprobation Election is the eternall Election unchangeable free and most just decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in faith and repentance and by him to give them eternall life Reprobation is such a decree of God as whereby he hath decreed to leave some Reprobation according to his most just judgement in their sins to punish them with blindnesse and damnation and condemn them being not made partakers of Christ everlastingly That election likewise as also reprobation are both the decree of God these and the like sayings do prove I know whom I have chosen His grace was given to us before the world was John 13.18 2 Tim. 1.9 Rom. 9.18 He hath mercy on whom he will But therefore election and reprobation were made by counsell and therefore both are a decree and that eternall because there is no new thing in God but all from everlasting and the Scripture doth manifestly say Ephes 1.4 that God hath chosen us before the foundation of the world Seeing then he hath chosen us hee hath therefore rejected the rest that which the very word of choosing doth shew For whatsoever is chosen the same is chosen other things being rejected 3. What are the causes of predestination or election and reprobation THe efficient and motive cause is the good pleasure of God It is so O Father The efficient cause of our election Gods good pleasure not any thing in us Ephes 2.3 because thy good pleasure was such God hath not foreseen any thing in us for which he should choose us for there can be no good in us as of our selves seeing we are by nature the children of wrath as well as others For if any good be found in us that he doth work wholly in us and he worketh nothing in us which he hath not decreed to work from everlasting Wherefore the alone gracious and free good pleasure of God or the alone free mercy of God is the efficient and motive cause of our election Our election I say is of grace and free that is not in respect of any good foreseen in us Rom. 9.18 John 15.16 He hath mercy on whom he will that is he freely giveth what he giveth Ye have not chosen me but I have chosen you God hath predestinate us to be adopted through Jesus Christ unto himselfe The cause of reprobation is in GOD. Ephes 1.5 according to the good pleasure of his will See further Rom. 9.11 Col. 1.12 2 Tim. 1.9 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God For we being all by nature the children of wrath had all perished if sinne were the cause of reprobation Wherefore the cause of reprobation is not in men themselves but that is in God his will of shewing forth his justice Therefore of particular men why this man is elected and the reprobated there can be no other reason given but the good pleasure of God only But the cause of damnation is altogether in men which is sin For God will declare his justice in the damnation of the reprobate He therefore condemneth no man not ordaineth unto condemnation unlesse it be for sin neither willeth he the damnation as it is damnation but as it is a just punishment Now punishment taketh not place but there where sin was before seated The cause of damnation is the free will of divels and men The principall cause therefore of damnation is the free will of Divels and men because of their owne accord they fell from God But the first cause of salvation is the eternall and free election of God whereof God foresaw no cause in us why he would convert us unto Christ rather than others why he would save and redeeme us out of the common and generall destruction wherein all were plunged rather than others The supreme finall cause of Predestination is Gods glory and the last and proper finall cause of election is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election is our justification when God doth in his Sonne freely account us for righteous Both which finall causes the Apostle compriseth in these words He hath predestinated us to the praise of the glory of his grace wherewith he hath made us freely accepted in his beloved Ephes 1.6 Likewise of the contrary The first finall cause of reprobation is the declaration of Gods justice severity and hatred against sinne in the reprobate Rom. 2.9 God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Object 1. God did foreknow our workes therefore he chose us for our works Ans He did foreknow those good things which he purposed to work in us as also he foreknew the persons otherwise he could not have foreknowne any good workes So could he not have foreseene any evill except he had purposed to permit the same Object 2. Whomsoever God chose in Christ them he found in Christ for he in Christ benefiteth none but those who are in Christ Ephes 1.3 God chose us in Christ Therefore he found us in Christ that is he foresaw that we should be accepted of Christ that we would beleeve rather than others and would become better than others and therefore he chose us Answ We deny the Major For the reason alledged holdeth not true in election but in the effects of election and in the consummation of Christs benefits which are imparted unto none but such as are in
in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
is his eternall counsell in saving us before others for from this fountaine flowes the outward calling and inward also to faith in Christ of all those who shall be saved Hence flow faith and repentance justification obedience and perseverance in faith yea our whole salvation and glorification which the Scripture perspicuously teacheth and confirmes in these and such like sayings Whom he predestinated Rom. 8.30 Rom. 11.7 Act. 13.46 Eph. 1.3 c. them he called whom he called them he justified whom he justified them also he glorified Also Election hath obtained the rest waxed hard Also So many as were ordained to salvation beleeved Also He elected us in Christ before the foundations of the world that we might be holy and blamelesse before him in love whom he hath predestimated unto adoption by Jesus Christ De bono persev c. 14. Praesat ad Rom. to the praise of his glorious grace c. Austin confirmes the same saying This predestination of the Saints is nothing else but a preparation of Gods bounties by which they are most assuredly freed who are freed Luther also very emphatically confirmes the same in these words Both flow and have their originall from Gods eternall predestination to wit who shall beleeve who shall not beleeve who shall be absolved from sin who not that all this may be out of our power and onely in the hand of God that we are justified That this fountaine therefore must chiefly be knowne by Divines and by all who will be strengthened in faith and comfort and that it is to be perspicuously and soberly taught in Schooles and Churches who will doubt and that specially for two causes 1. For the glory of God that knowing the meanes and causes of salvation and the qualities of those that are to be saved and salvation it self not to depend from us but from Gods good pleasure alone we may ascribe our salvation not to our selves but wholly to Gods mercie 2. For our consolation that being assured that our faith perseverance and salvation depend not from our owne strength or free-will but that they are grounded on Gods eternall and immutable counsell we may be confident that the same is certaine and immoveable and in this confidence 2 Pet. 1.9 we may studie to make our election and vocation sure to us by continuali prayers and good works ordained by God for this end But this Article doth altogether foule and obstruct this most cleere fountaine with the dirt of equivocation for it denieth see the Conference that our faith and perseverance proceed from the fountain of eternall election as the effect from the first cause and it ascribeth both these in shew to Gods grace but indeed to mans will because it makes mans will the mistresse of Gods resistible grace it makes mans free-will stronger and more powerfull then Gods grace which can be resisted and makes the whole difference of those that are to be damned and saved depend on mens wills by which meanes it is plain that the glory of mans salvation cannot be wholly ascribed to God but he is of necessitie robbed of it Hence it utterly overthrowes both the certaintie of faith grace justification perseverance and indeed of our whole salvation and consequently of our onely comfort in life and death For who doth not understand that the assurance of grace justification perseverance salvation and our whole comfort in life and death can no waies consist with resistible grace and with mans will resisting or able to resist as it were with two principles either repuguant to each other or changing every houre Hence it is apparent what we are to judge of tolerance for who can say that an Article so equivocall and so captious with dangerous high tragicall straines is tolerable Who wittingly and willingly would buy or eat sugar mixt with poyson Who will account that a benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the apple of contentions flung into our Churches which will afford matter of perpetuall strife Will Physicians endure in their Schooles that Empericks adulterate or deny their doctrine of diseases Can Mathematicians endure the false delineations of Mechanicks introducing for example into a quadrangle a false sine for a true one and so overthrowing the grounds of their science Much lesse should equivocall doctrines be tolerated in the Church which using the pretext of grace Prosper Epist ad August deny grace by which the originall of salvation is placed in man mans will is preferred to Gods will therfore one is helped because he wills it but doth not will because he is helped Men are made beleeve that they who are originally evill receive the beginning of their goodnesse not from God but from themselves and 't is taught that God is pleased by other means then by those which he himself hath given And so much of the equivocations of the first Article but how that is rightly to be understood filled up and formed is explained * Cothurno 2º above ARTICLE II. Therefore Jesus Christ the Saviour of the world dyed for all and singular and so far that he hath obtained reconciliation and remission of sins for all by his death but on this condition that no man can really enjoy the said remission of sins except the faithfull man and this is according to the Gospel John 3.16 God so loved the world that he gave his onely begotten Son that whosoever beleeveth in him might not perish but have life eternall And 1 John 2.2 And he is the propitiation for our sins and not for ours alone but for the sins of the whole world The Examination THis is no new matter which the Remonstrants handle in this Article for of old the Semipelagians in Marsiles and Syracusa held the same in these words Our Lord Jesus Christ dyed for all mankind Prosper Epist ad August and no man at all is exempted from the redemption of his bloud although his mind hath been quite averse all his life from him because the mysterie of mercy belongs to all men by which therefore many are not renewed because they are fore-knowne that they account it needlesse to be renewed Therefore so far as concernes God life eternall is prepared for all but as for mans liberty of will it is received by them who of their owne accord shall beleeve God and shall receive the help of grace by the merit of their faith By this Article although in shew they amplified Gods grace and mans redemption yet in effect they minced both giving to God an indifferent grace to Christ the merit of redemption but to free-will the efficacie of both And while they would overthrow the doctrine of Predestination which Austin did maintaine out of the Apostle they did indeed shake the whole Gospel in ascribing the cause of faith and perseverance and consequently of mans salvation to God and Christ indifferently but to mans wit and free-will determinately which what it is they that are taught by God
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
Wil taken away or diminished in them but rather is increased and confirmed as who with all willingnesse choose and doe those things only which are just Fourthly Many places of Scripture confirme the necessity of those actions the liberty of which yet both we and our adversaries acknowledge it is shewed by many testimonies of Scripture that the Wils and voluntary Actions of good and wicked men which our adversaries maintaine to be and have been free and we also according to the right meaning of this word Liberty doe willingly confesse are so guided by the secret and unchangeable purpose of God that they neither can or could either doe or be otherwise Wherefore either so many manifest places of Scripture must be denied or openly corrupted or it must be granted that one and the same Action of the Wil is free contingent in respect of the Wil and necessary in respect of Gods government Fiftly it is declared by many places of Scripture Contingent effects lose not their contingencie by reason of any necessity imported by Gods decree The same is to be said of the effects of the will which are in respect thereof contingent that is free and might as well not be done as be done that al contingent effects doe retain their contingency which they have from the nature of their causes although they be done by the unchangable determination of the purpose or providence of God But al voluntary effects or motions are contingent in respect of the Wil which by nature was alike able to have done the plaine contrary unto them They therefore retain their contingency that is their liberty for this is the contingency of the actions of the Wil although they be so determined of by Gods Wil that there can be no other The reason of the Major in this argument is for that God so moveth the second causes and by them bringeth to passe what he wil that in the mean season by this providence he doth not destroy or abolish their nature which he gave them at their creation but rather preserveth and nourisheth it so that as concerning their nature some work contingently some necessarily although in respect of the liberty of Gods purpose al work contingently and in respect of the unchangeablenesse of his decree all work necessarily so as they doe For when God by the rising of the Sun lightneth the world hee maketh not the Sun so as if being risen it did not necessarily lighten or were apt by nature not to lighten and yet it is in the power of God either to change the nature of the Sun or that remaining as it is not to lighten the world as he shewed in Egypt and at the passion of Christ In like manner when the Quailes light at the Tents of the Israelites and the Ravens carry meat to Elias and one sparrow falleth on the ground God doth not make the nature of these living creatures such as could not be carried elsewhere and yet that they can have no other motion then that which they have by reason of the wil of God interposed coming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other things which work contingently their contingency so in the will the liberty which is given it of God is not taken away but rather preserved by Gods government Now then if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the wil we do not only grant but also better maintaine then they the liberty of wil in all actions thereof and so the Major of their argument shal be false to wit that those things which are done by the unchangeable decree of God are not done by the free-wil of men and Angels For this liberty the providence of God doth so not hinder but rather establish and confirm that without this that liberty cannot so much as be for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation and doth inspire into al by his vertue true notions and right election But if they challenge a liberty unto the creature depending of no other cause wherby it is guided we deny their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it onely agreeth unto God For him alone doe all things serve In him we live and move and have our being he giveth unto all not onely life or power of moving themselves but even breathing too that is very moving it selfe The will worketh together with God and is not meere passive Object 2. If the will when it is converted by God or turned and inclined to other objects cannot withstand it is even meere passive and so worketh not at all Answ This consequence deceiveth them because in the Antecedent there is not a sufficient ennumeration of those actions which the will may have when it is moved of God For it is able not onely to withstand God moving it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is moved but it selfe exerciseth and moveth her owne actions and yet this is to be understood of the actions of the Will not of the new qualities or inclinations which it hath to obey God For these the Will receiveth not by her owne operation but by the working of the holy Ghost The will of man withstanding the revealed will of God is yet guided by his secret will and therefore resisting doth not â—esist Object 3. That which withstandeth the will of God is not guided by it But the will of men in many actions withstandeth the will of God It is not therefore alwayes guided by the will of God Answ The consequence here faileth because there are four termes For the Major is true if both the revealed and the secret will of God be understood so that simply and in all respects it bee withstood and that bee done which simply and by no meanes it would have done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee understood as it is revealed For the secret decrees of Gods will and providence are ever ratified and are performed in all even in those who most of all withstand Gods commandements Neither yet are there contrary wils in God for nothing is found in his secret purposes which disagreeth with his nature revealed in his word and God openeth unto us in his law what he approveth and liketh and what agreeth with his nature and the order of his mind but hee doth not promise or reveale how much grace hee will or purposeth to give to every one to obey his commandements God though the mover of wicked wils yet not the mover of the wickednesse of the wils Object 4. If all
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
changeth We here also are to hold against the Anabaptists that Infants which are borne in the Church are also of the Church OF PREDESTINATION THis common place of Predestination or election and reprobation ariseth out of the former place of the Church and is joyned with it The special questions are 1. Whether there be Predestination 2. What it is 3. What is the cause thereof 4. What are the effects thereof 5. Whether it be unchangeable 6. How farre it is knowne unto us 7. Whether the Elect be alwayes members of the Church and the Reprobate never 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church 9. What use there is of this doctrine 1. Whether there be Predestination WHen the Question is Whether there be Predestination then this is the Question Whether there be any such counsell of God which hath severed some to be saved and others to be reprobate Some say that Election when as mention thereof is made in Scripture is taken for some excellency for which a man is worthy to be elected or chosen As we may say A choice and gallant horse So also they interpret Reprobation but falsly for it is the eternall counsell and purpose of God That there is Predestination Predestination proved by testimony of Scripture Mat. 20.16 John 15.16 John 10.16 Ephel â— 4 5. Acts 18.10 Acts 13.64 Rom. 2.30 Reprobation proved by Scripture that is election and reprobation in God these testimonies of Scripture doe confirme Many are called but few are chosen Ye have not chosen me but I have chosen you Other sheep have I also which are not of this fold He chose us in him before the foundation of the world He predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will I have much people in this City As many as were ordained unto eternall life beleeved Whom he predestinate them also he called Of Reprobation these places in speciall make mention God doth shew his justice on the vessels of wrath It is given unto you to know the secrets of the kingdome of heaven Rom. 9.22 Mat. 13.11 Jude 4. Mat. 11.25 John 10.26 Prov. 16.4 but to them it is not given Who were before of old ordained to this condemnation Thou hast hid these things from the wise Yee are not of my sheep He hath made all things for his owne sake even the wicked for the day of evill Object 1. But the promise of grace is universall Answ It is universall in respect of the faithfull that is it belongeth to all those who beleeve But it is particular in respect of all men Our adversaries say that those which are converted may fall away Which is to weaken and diminish the generall promise Repl. But it is said 2 Tim. 2.4 Mat. 10.16 Mat. 13.15 Places of Scripture reconciled concerning Gods will to save and not to save men Prov. 1.26 That God willeth that all men be saved Answ But contrary Many are called but few chosen This peoples heart it waxed fat saith the Lord lest they should returne that I might heale them And here it is said that God willeth that some be not saved therefore these testimonies are contrary one to another God forbid God willeth that all be saved as he is delighted with the salvation of all Albeit else-where it is said That he rejoyceth at the destruction of the wicked yet he rejoyceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his justice 2. He willeth that all be saved in as much as he inviteth all to repentance But he will not have all saved in respect of the force and efficacy of calling He doth good to all if so be they might have groaped after him and found him The elect obtaine it Acts 17.27 Rom. 11.7 the rest are hardened He saith verily unto all Honesty of life pleaseth me ye owe it unto me But he saith not to all I will work it in you but to the elect only because from everlasting it hath so pleased him Object 2. He that giveth unequally to those that are equall is an accepter of persons Answ It is true 1. If he giveth to those which are equall unequally for any outward causes or respects that is for such causes as are not that condition in respect of which equall rewards or punishments were to be given or not to be given that is when the cause which is common to both is neglected and other things regarded which are not the cause as riches honours and the like But here God respecteth not these personages but requireth faith for the receiving of this benefit and conversion and giveth eternall life to them which have these and denieth it to them which have them not 2. He that giveth unto those which are equall unequally being bound to any were an accepter of persons But God giveth most freely of his meere mercy and grace He is bound to no man because we were his enemies therefore he might most justly have excluded all And if unjustice should any way fall into God which God forbid that we should think he should be unjust and an accepter of persons in that he giveth any thing at all Whereas then he hath mercy on some and not on others he is no accepter of persons as if thou being moved with pity and compassion shouldest give a farthing to one beggar and a penny to another thou art not therefore an accepter of persons Why then O man accusest thou God that he hath mercy on whom he will and hath not mercy on whom he will not have mercy seeing he is bound unto none Mat. 20.15 Rom. 11.35 Is it not lawfull for me saith Christ to doe as I will with mine owne Is thine eye evill because I am good Who hath given first unto the Lord To know this is behovefull for the glory of God Object 3. It is meet and just that he who hath taken a sufficient ransome for all sinnes should receive all men into favour God hath received a sufficient ransome in his Sonne for the sinnes of the whole world Therefore he should receive all men into favour Christs ransome though sufficient for all yet not applyed to all doth not save all John 17.9 Ans It must not onely be a sufficient ransome for all but must be also applied unto all receiving it by faith but it is not applied unto all because it is said I pray not for the world but for them which thou hast given me Repl. 1. A sufficient ransome ought to be applyed unto all That a sufficient ransome ought to be applied unto all is proved because this is a property of infinite mercy to doe good unto all Ans We deny that infinite mercy consisteth herein It consisteth not in the number of those that are saved but in the manner how they are saved Moreover he will not give
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and