Vnrighteousnes and damnation from our parentes but righteousnes by the grace of Christ subiect to defects and euil inclinations If they replie that therefore the guilt stretcheth not to the posteritie because the Parents are freed from it the Aunswere is that that is not deriued from the Parents to their posteritie which the Parents by nature haue not and that they are freed from the guilt not by nature but by the grace and benefit of Christ Wherefore they deriue vnto their posteritie not righteousnes which is freely imputed but vnrighteousnes and damnation vnto which themselues by nature are subiect Why the Parents righteousnes is not deriued vnto their childrē And the cause why they deriue their guilt vnto them not their righteousnes is this because their posteritie are not borne of them according to grace but according to nature neither is grace and iustification tied to carnall propagation but to the most free election of God As it is said Iohn 1. Which are borne not of blood nor of the wil of the flesh nor of the wil of man but of the wil of god 3 Obiection It is said by the Apostle Rom. 11. If the roote be holie so shal be the branches also Aunswere This hindereth nothing at al. For hee vnderstandeth not here by holines remission of sinnes and regeneration but this worthines of Abrahams posteritie for that God for his league made with Abraham had appointed alwaies to conuert some of his posteritie and to indow them with true and inward holines Rom. 9. 4 Obiection It is said vnto holie Parentes Your children are holie Answere The Apostle in that place sheweth that neither al the children of holie men obtaine remission of their sinnes or are regenerated by the holy ghost neither the holines of the children proceedeth from carnal propagation For of Iacob and Esau it was said when they had neither done good nor euil I haue loued Iacob and haue hated Esau The meaning therefore of Paul is that the children of godly Parentes although one of the Parentes be an infidel yet they are holy in respect of the external fellowship of the Church that is that they are to be counted for members or citizens of the Christian Church and so also for the chosen and inwardlie sanctified of God except themselues declare are themselues to be others by their vnbeliefe and impiety But neither is outward nor inward sanctifie of the nature of the parents seeing neither is found in it but both befal as wel to the children as to the Parents of the free mercy and couenant or promise of God 5 Obiection They are more miserable vnto whom their sinnes of al their ancestors are deriued the they vnto whom haue stretched but the sinnes of some of their ancestors But if sinne passe from the Parents vnto the children then vnto the latest of their posteritie come the sinnes of al the ancestors vnto the former onely their sins who liued before them So then are the latter more miserable then al the rest which would be absurd and not agreeable to the iustice of God The first aunswere to this is that it would be neither absurd nor vniust although god should punish more heauily and more forsake the latter of the posteritie then the former For how manie more sinnes are committed and heaped vp by mankinde so much the more vehemently is his wrath kindled and the punishment is more aggrauated Whereupon are those sayinges Genes 15. The wickednesse of the Amorites is not yet ful Matt. 23. That vpon you may come all the righteous blood 2. God therefore suffereth the sinne of our first Parents to passe vnto al their posteritie as concerning the corruption of nature and guilt that hee might satisfie his owne iustice and that himselfe might haue occasion of exercising his mercy in his sonne Rom. 5. and 11. But of the actual sinnes of euerie man he saith that he visiteth the iniquitie of the father on the children vnto the third and fourth generation that is according to his iustice hee punisheth the sinnes of the parents in their posteritie and yet of his mercy doth set bounds and limits for sinne that the posteritie may not alwaies pay for the sinnes of their ancestors or imitate them and that it may not be of necessitie that the children of euil Parents should be euil or worse or more miserable then their Parentes euen as also he exerciseth his mercie vnto the thousand generation of them that loue him and yet retaineth the liberty of his election so that not alwaies good Parents haue their posteritie good also The reason of this difference betweene Original and Actual sinne is because that righteousnes and life euerlasting was not lost first by the posteritie but by our first Parents Obiection But God wil not punish the posteritie for the Parents sins Answere 1. True except they persist in them 2. If the Parents had not receaued this conformity with God both for themselues and their posterity so that if they did retaine it their posteritie also retaine it and if they did leese it also from their posteritie 2 Causes for which God doth iustly punish in the posteritie both their own sins and their parents Hereof it may bee vnderstood that god for two causes doth iustlie punish in the posterity both their owne sinnes and their auncestors first because the whole nature of the Parents sinning is guiltie and the childrē are as it were a part of the Parents because they proceede out of their substance or masse Wherefore that cannot bee but guiltie as wel after as before the propagation from the Parents vnlesse by some singular benefit remission of that fault befal vnto it which now before in the Parents themselues it did commit Againe because the Parents haue receaued the giftes of God to be imparted also vnto their posteritie of that condition if the Parents them selues did retaine them and if they did cast them away and leese them that their posteritie also should be depriued of them Wherefore after the Parents did bereaue themselues of righteousnes and the grace of God they cannot being themselues vncleane bring foorth cleane but corrupt children and like to themselues and therefore guilty as well of their owne as of their Parents sinne because they partake of it being deriued vnto them consenting vnto it either in act as to vs who are come to some yeares or by inclination as infantes except by the singular mercie of God this their in-bred corruption be corrected Why after the fall came this general corruption There was added in the definition of Originall sin that this corruption of nature ensewed vpon the fal in our first parentes For of man not yet fallen it is said that he was made to the image of God and all thinges which God had made were verie good but of man fallen and his posteritie All the imaginations of the heart of man are onelie euill continuallie Wherewithall wee are taught
worketh also in them to be warie and to take heed thereof Rom. 8.3 Whom hee predestinate them hee iustified They therfore doe amisse who thinke to receiue comfort without any desire of a good conscience Replie But if they must take heed and beware they are vncertaine Aunswere No because they haue this as a spur to goe forwarde and perseuere But To bee certaine and not to haue a desire of repentance amendment of life implieth a contradiction as if thou shouldest say I am certaine of my reward therefore I will not runne for a rewarde is not giuen but to him that runneth These propositions doe mutuallie one follow another To bee certaine of saluation and to haue a desire of conuersion and amendement of life 2 What Predestination is PRedestination differeth from prouidence The difference bâ—tweene predestination and prouidence as a speciall from the generall For prouidence is the eternall counsell of God concerning al creatures but Predestination is the eternall counsel of GOD concerning the sauing of men and Angels Wherefore Predestination is the eternal most iust and vnchangeable counsel of God of creating men of permitting their fal into sinne and eternal death of sending his Sonne into flesh that hee might bee a sacrifice and of conuerting some by the woorde and the holie ghost for the Mediatours sake and sauing them in true faith and conuersion and of leauing the rest in sinne and eternall death raising them vp to iudgement casting them into eternal paines Here is spoken of men which shall bee saued and not saued therefore to them onely and not to Angels doth this definition of Predestination agree Election The partes of Predestination are Election and Reprobation Election is the eternal vnchaungeable free and most iust decree of god whereby hee hath decreed to conuert some to Christ to preserue and keepe them in faith and repentaunce and by him to giue them eternall life Reprobation Reprobation is such a decree of god as whereby hee hath decreed to leaue some according to his most iust iudgement in their sinnes to punish them with blindnesse and damnation and to condemne them beeing not made partakers of Christ euerlastingly That Election likewise as also Reprobation are both the decree of god these and the like sayinges doe prooue John 13.18 I know whom I haue chosen 2. Tim. 1.9 His grace was giuen to vs before the worlde was Rom. 9.18 He hath mercy on whom he wil. Both therefore election and reprobation were made by counsell and therefore both are a decree and that eternal because there is no new thing in God but all from euerlasting and the Scripture doth manifestlie saie Ephes 1.4 That God hath chosen vs before the foundation of the worlde Seeing then hee hath chosen vs hee hath therefore reiected the rest That which the verie word of choosing doth shew For whatsoeuer is chosen the same is chosen other thinges beeing reiected This Election is of grace and free that is not in respect of anie good foreseene in vs. He hath mercie on whom he will that is He giueth freely what he giueth Joh. 15.16 You haue not chosen me 3 What the causes of Predestination or Election and Reprobation The efficient cause of our election Gods good pleasure not any thing in vs. THE efficient and motiue cause is the good pleasure of God Matth. 11.26 Jt is so O Father because thy good pleasure was such God hath not foreseene any thing in vs for which he should choose vs for there can be no good in vs as of our selues For if anie good bee found in vs that hee dooth worke wholy in vs and hee woorketh nothing in vs which hee hath not decreed to woorke from euerlasting Wherefore the alone gracious and most free good pleasure of God or the alone free mercy of God is the efficient and motiue cause of our Election Ephes â— 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further Roman 9.11 Coloss 1.12 2. Timot. 1.9.10 The cause of reprobatioÌ„ in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God For wee beeing all by nature the children of wrath had al perished if sin were the cause of reprobation Wherefore the cause of reprobation is not in men themselues but that is in God his will of shewing foorth his iustice Therefore of particular men why this man is elected and he reprobated there can bee no other reason giuen but the good pleasure of God onely But the cause of damnation is altogether in men The cause of Damnation in men which is sinne The supreme final cause of Predestination is gods glorie and the last and proper final cause of Election is the manifestation of Gods goodnesse and mercie in freelie sauing the Elect. The next neerest finall cause of our Election is our Iustification when God dooth in his Sonne freely account vs for righteous Both which finall causes the Apostle compriseth in these wordes Ephes 1 6. He hath predestinate vs to the praise of the glorie of his grace wherewith he hath made vs freely accepted in his beloued Likewise of the contrarie The first final cause of Reprobation is the declaration of gods iustice seueritie and hatred against sinne in the reprobate 1 Obiection God did foreknowe our workes Therefore he choose vs for our woorks Aunswere He did foreknowe those good thinges which he purposed to woorke in vs as also he foreknewe the persons otherwise he could not haue foreknowen any good workes So could he not haue foreseene any euill except he had purposed to permit the same 2 Obiection Christs merite applied vnto vs by faith is the cause of our Election Therefore not the good pleasure of God Answere Christes merit is not the cause of election but is reckoned among the effects thereof 3 Obiection Euil workes are the cause of reprobation therefore good workes are the cause of election Aunswere Euil workes are not the cause of reprobation but of that which followeth reprobation that is of damnation Good workes go not before in him that is to be iustified muchlesse are they the cause of election but they followe in a man beeing iustified and draw their original and their perpetual efficacy and vertue from gods meâ—e grace 4 Whaâ— are the effects of Predestination THE effect of election is the whole woork of our saluation and al the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giuing of Christ the Mediatour and his Sacrifice 3. Effectuall calling of men to his knowledge which is the conuersion of the Elect by the holie Ghost and the woorde 4. Faith iustifâ—cation regeneration 5. Good woorkes 6. Finall perseueraunce 7 Raising vnto glorie 8. The effects of Reprobation Glorification and eternal life The effects of Reprobation are the creation of the reprobate priuation
of gods grace blinding hardening perseueraunce in sinne raising to iudgement and casting into eternal torments Obiection Diuers or contrarie causes haue contrarie effectes The effectes of election are good woorkes Therefore euil works are the effectes of reprobation Aunswere The Maior is not alwaies true in voluntarie causes For there is a dissimilitude Because God purposed onely to permit euil woorks but to worke good in vs. But the proper cause of euill works is the Diuel and euil men Replie But god hardeneth and blindeth men Blindnes is an effect of reprobation and a sinne Therefore sinne is an effect of reprobation Aunswere Blindnesse is a sinne in respect of men who admit it and as it is receiued of them and purchased by their owne demerite but as it is inflicted of God it is a iust punishment And that God doth deliuer some from that blindnesse is of his mercie Obiection Hardenesse or induration is an effect of reprobation and is a sinne God is autor of reprobation therefore of hardnes also and so of sinne Aunswere Hardnesse is an effect of reprobation but so that it is done according to reprobation but commeth not from it Hardnesse and blindnesse or exâ—ecation are according to reprobation or according to predestination as they are sins But they are effects of reprobation or predestination as they are most iust punishmentes 5 Whether Predestinatiâ—n â—e vnchaungeable PRedestination is firme sure and vnchaungeable which maie appeare euen by thâ— generall reason Predestination vnchangeable Because God is vnchaungeable and doth not depend on the interchangeable course of thinges but the same rather dependeth on his decree What therefore hee hath from euerlasting decreed of sauing the elect and condemning the reprobate that hath he vnchaungeablie decreed And therefore both election and reprobation is firme and vnchaungeable For whom he woâ—ld and hath decreed from euerlasting should be sauâ—d them also hee now will and so hereafter perpetually The same alâ—o wee are to think concerning reprobation Neither are there wanting testimonies of Scripture whereby the same is confirmed Iohn 6.39 This is the Fathers wil that of al which hee hath giuen mee I shoulde loose nothing Isai 46.10 My councel shal stand and J wil doe whatsoeuer I wil. Mal 3 6. I am the Lord I chaunge not Ioh. 10.28 None shal pluck my sheepe 〈◊〉 of my hand Ioh. 1. â—6 Yee beleeue not for yee are not of my shâ—epe â— Tim. 2.19 The foundation of god remaineth sure and hath this seale the Lord knoweth who are his The foundation which Paul so calleth is the decree of sauing the Elâ—ct 1. Because it is the beginning and welspring of our saluation and the end thereof and of al the meanes tending to saluation 2. It is called the foundation for the surenesse and firmenesse thereof because the same is neuer shaken These things are needefull for vs to knowe that wee maie haue firme comfort and consolation that wee may beleeue eternall life and so al other Articles of christian faith The reason is often repeated and therefore often to bee meditated of because he that denieth himself to be certain of the gracâ— to come is vncertaine also of the present grace of God For God is vnchangeable 6 How far forth Predestination or Election and Reprobation is knowen vnto vs. IT is knowen vnto vs in general as That some are Elect and some Reprobate but not in speciall whether this or that man be But of our own Election euery of vs not only may but also ought to bee in speciall certaine and assured And verily thereof we shall be certaine by the effectes Euerie man ought to bee assured of his owne Election in speciall namelie by conuersion that is by true faith repentance For that we may beleeue and know that we are certainly chosen to eternal life wee are bound to beleeue in Christ and to beleeue also eternal life But this wee cannot beleeue except wee haue true faith and repentaunce And as euerie one ought to haue both these So also euery one ought certainly to hold that he is of the number of the Elect. Otherwise they shal accuse God of lying Rom. 5.2 Wee reioice vnder the hope of the glory of God Christ is our intercessour woorking our euerlasting saluation I beleeue euerlasting life that is not spiritual life onely but euerlasting also which being heere begunne I carrie hence with mee out of this life Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion but it is in generall also knowen that some are Elect. The Election of others is to bee beleued in generall And in general thou oughtst not only to hope but also certainely to beleeue that there are other besides thee elected For thou art bound to beleeue the Article of the Church because that hath bin at al times nowe is But thou alone by thy selfe art not the Church and therefore thou must not saie with Elias I am left alone But to discerne of particulars and of euerie single man is not thine to do Thou art notwithstanding wel to hope of the Election of others eueÌ„ as concerning euery particular man In generall is the whole Election of all in speciall there is a diuerse consideration of himselfe and of others No certainetie of reprobation eitheâ— concerniâ—g our selues or others Of Reprobation no man ought to iudge or determine any thing certainely either as touching his owne or as touching an â—thers reprobation before the end of his life For he that is â—or yet conuerted may be here after conuerted before he dâ—â— No maÌ„ therefore ought to iudge of others that they are reprobates but to hope wel of them of himselfe euerie man ought certainely to beleeue that he is an elect For wee haue a generall commandement 7 Whether the Elect be alwaies members of the Church and the Reprobate neuer The elect are then first member of the Church when they are regenerated THE Elect are not alwaies members of the church but then first when they are conuerted and regenerated by the holy Ghost For it is said Rom. 8.9 Jf any man hath not the spirite of Christ the same is not his Likewise the church is called holy But then first are the Elect holy when they are conuerted For Saint Paul expressely saith 1. Corint 6.11 And such were some of you but yee are washed Againe Coloss 1.13 He hath translated vs into the kingdome of his deare Sonne Now some are borne liue and die in the church others are not born in it but are called either soone or late vnto the visible church some both to the visible inuisible church as the theefe on the crosse As also those of the Gentiles of whome Christ spâ—ke Joh. 10.16 J haue other Sheepe Some either are borne in the visible church or come vnto it who neuerthelesse are not members of the inuisible and who sometimes depart from the visible Such are the reprobate who
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
were very good Psal 5. Because thou art not a God that loueth wickednes Iames. 1. Let no man say when he is tempted I am tempted of God Eccle. 15. Saie not thou it is through the Lord that I turne backe for thou oughtest not to doe the thinges that he hateth To these and verie manie the like speaches maie be added the great and most perfect goodnes of God so that no effect of his is euill And because God is true and far from all dissembling and guile neither can destroie or denie himselfe 2. Tim. 2. it is certain that plaine contradictorie willes cannot be in him But he testifieth in his law which is as it were a glas of that puritie which is in God that hee hath a horrible hatred of sinne Wherefore he doth not will anie and much lesse causeth or furdereth it Moreouer that which one himselfe worketh in an other hee cannot of right punish But God doth most iustlie punish al sinnes Wherefore he neither will nor causeth anie sin Rom. 3. Is God vnrighteous which punisheth God forbid else how shall God iudge the world Lastlie God doth neither wil nor cause that which destroieth his image sin is the destruction of the image of God Wherefore God doth neither will nor cause it Of this wee conclude that God is not the author of sinne but that the originall of euill springeth from man himselfe by the instigation of the Deuill yet so neuerthelesse that we say that the Deuill being at the first corrupted did corrupt man The cause of sin is to be sought in our first father through the Deuils instigation and so by discent to be found in vs. but coulde haue done nothing except man of his owne accord had consented to euill 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 vncorrupt holy righteous and immortall hee furnished him with most excellent giftes that nothing might be wanting vnto him to all blessednes in God Wherefore his vnderstanding was wholy diuine his will most free and most holy hee had power of dooing good and euill a law was giuen him of God which shewed him what he should doe or what he should not doe For the Lord said Thou shalt not eate of the fruite of the tree of knowledge both of good and euill God simply required of him obedience and faith and that whole Adam should depende of him and that not constrained by necessitie but shoulde doe it freely God made man from the beginning and left him in the hand of his counsel saying If thou wilt thou shalt obserue the commandements and testifie thy good will Therefore when the Serpent tempted man and counsailed him to tast of the forbidden tree man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God The Lorde compelled him not neither did Satan compell him in the Serpent For God had said Ye shall not eate of that tree neither shall ye touch it least ye die Wherefore it was in the hand of his counsaile to eat or not to eate God declared vnto him his will plainely charging him that he should not eate and adding the perill he did withdraw him from eating least perhaps thou die Satan also as neither coulde hee did not vse any force but did probably moue him vnto it at length did ouercome him For when the will of the woman declined to the word of the Deuill her minde departed from the worde of God and reiecting a good lawe she committeth an euill worke afterwardes she drewe on her husband willingly following her to bee partaker of her sinne That doth the Scripture inculcate in these wordes So the woman seeing that the tree was good for meate Gen. 3.6 and that it was pleasant to the eies and a tree to be desired to get knowledge tooke of the fruit thereof and did eate and gaue also to her husband with her and hee did eate Here haue you the beginning of the euill the Deuill and that which moued the will of man that is the false commendation of the Deuill and euen a mere lie and the delectable shewe and sightlines of the tree Wherefore Adam and Eue doe of their owne accord that which they doe being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them The beginning of sinne from the Deuil and the free election of man corrupted by his seducement Wee conclude therefore that sinne hath his beginning not from God who forbiddeth euill but from the Deuill the free election of man which was corrupted by the Deuils falshood And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne This euill flowed from our first Parents vnto all their posteritie so that sinne hath not else whence his beginning than from our selues and our corrupt iudgement and wicked will and the suggestion of Saran For an euill roote and that first corruption bringeth forth of it a rotten braunch agreeable to the nature thereof which Satan now also setteth forwarde and laboreth it as it were plantes by his guiles and lies but in vaine doth he labour except we yeeld our selues to bee fashioned and dressed by him That is called originall sinne which proceedeth from the first originall that is What is originall sinne was deriued from the first parent into all by propagation or generation For this sinne wee bring with vs in our nature out of our mothers wombe into this life I was borne in iniquitie and in sinne hath my mother conceiued me And of the Deuill Christ speaketh thus Hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie then speaketh he of his owne for he is a lier and the father thereof To this may be added this reason that sinne cannot be a proper natural effect of any cause but of that which hath power to doe against the law But this no nature hath power to doe Sinne the proper effect of a reasonable nature transgressing the law besides the nature of Angels and of men For God is a law vnto himselfe and can not doe or intend any thing against his lawe And other creatures whereas they are not indued with reason and therefore the law not made for them they cannot commit sinne because take away the law and there is no place left for sinne Wherefore it necessarily foloweth that sinne is such an effect as agreeth to those Angels alone who fell and to men The first cause of the first sinne the Deuil The second mans will The first sinne cause of all sins thence folowing But there is an order to bee obserued in these causes For the cause of the first sinne in Paradise is the Deuil instigating the will of man assenting or obaying these former
It is the propertie of him that is merciful to exercise mercie tru on beleeuers and such as are penitent 1 Reply It is the propertie of him that is mercifull to pardon men whether they be penitent or not penitent Answere This is a false definition of mercy 2 Reply Faith and repentance are not the cause of mercie Therefore by this aunswere neither should the penitent obtaine mercy that is deliuerance from death Aunswere I graunt that faith and repentance are not the cause of mercie and that it is not done for their repentance but for the satisfaction and punishment of Christ only yet with this condition that we apply this by a true faith vnto our selues and repent Reply Naie neither on the penitent doth God exercise mercie For if god punish all sinnes with sufficient punishment in Christ he is not mercifull Aunswere I deny the consequence of this proposition because he gaue vs his Sonne freelie who should satisfie for vs. This satisfaction did the Gospel adde God remitteth freelie our sins in that he giueth vs freely that recompence which he taketh for them 4 Obiection Hee that remitteth not without all recompence doth not remitte freely and so not of free mercy God remitteth not without all recompence Therefore hee remitteth not freely Answer God remitteth not vnto vs our sinnes freely in respect of christ but freelie in respect of vs because hee exacteth nothing of vs and freely giueth vnto vs Christes satisfaction Although then he wil haue satisfaction to be made by another euen by Christ yet doth he remit vnto vs our sins freely because he as it hath been said giueth vs Christ of his free mercy who might satisfie for vs and from him proceedeth this satisfaction and application of it vnto vs. For he causeth vs both by his election the satisfaction of Christ freely giuen of him vnto vs by the giuing of his holy spirit to receiue Christ by faith and this he doth for no other cause but only of his free mercy Yee are saued by grace First because satisfaction is not made by vs. Secondly because the price for sinnes is imputed vnto vs. Reply What mercy god extendeth to the wicked against that which was aunswered to the second Obiection that is that the mercy of God is extended also to the wicked The Prophet Ieremy saith Forgiue not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the reprobate Aunswere 1. It is true when God denieth his mercy vnto them repenting and except he haue iust cause why hee doth not saue all But God hath most iust cause why he suffereth some to perish euen the manifestation of his iustice and power in punishing the wicked 2. It is to bee vnderstoode of that degree of his mercie which he sheweth towardes his chosen euen of this mercy whereby he giueth them remission of sinnes his holy spirit and life euerlasting But it is not to be graunted concerning that generall mercie whereby hee guideth and gouerneth all creatures Replie against that which is saide in the same Aunswere to the Second Obiection That God is not delighted with the destruction of the wicked The Lorde saith in Isaiah Ah I will ease me of mine aduersaries Therefore God is delighted with the destruction of his enemies Aunswere These and the like speeches are spoken after the order of men by an anthropopathie or humane affection and by them is signified That God will the execution of his iustice but is not delighted with the death or destruction of men as beeing his creatures It is requisite that this doctrine bee knowen in the Church That knowing howe great an euil sinne is The vse of this doctrine of sinne in the church wee maie yeelde the praise of iustice vnto God who doth most seuerelie punish it and that we maie abhor al sinnes with our whole heart and desire the more earnestlie to bee fensed and defended of God against all sinne and that not extenuating or lessening anie wee flatter our selues in a conceit of our owne righteousnesse or in hope of escaping that measuring our sinne by the Law of God neither esteeming euill good or good euill wee loose our consciences when God bindeth them or binde them when God looseth them and acknowledging the remnant of sinne in vs and our manifolde fallings we should not despaire of pardon flieng to God the mediatour with bouldnesse that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth and from all those that sinne against the holie ghost and that wee maie conceiue in our minde hope and confidence of Gods mercie that we laie not the cause and fault of our sinnes destruction on God but remēber that it is to be sought in our selues that knowing there are degrees of punishments sinnes we ad not sinnes to sinnes but consider that lesser sinnes shal be punished with lesser punishments and greater with greater that remembring the sins of the parents are punished also in their posteritie wee spare not onelie our selues but our posteritie also in auoiding sinne that wee maie giue and render thankes vnto God for this benefit that hee for his own glorie and the gathering and saluation of his Church doth maintaine and continue also amongst the wicked some order of vertue and discipline And last of all that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Iesus Christ in that he hath deliuered vs frō these great euils sinne and the paines and punishment of sinne OF THE CREATION OF MAN The necessity of this Doctrine SEEING that God would especially open manifest himselfe in the creatiō of angels men necessary for man is the knowledge of himselfe both for that God wil be knowen by his own image which he engraued in mans nature also because without it we neither aspire nor attaine to that end to the which we were created Now the knowlege of our selfe is two-fold That is of man vncorrupted such as hee was made of God shal be after his restoring accōplished of man fallē into sin corrupted such as he now is The first is of the excellency and happines the other of the misery of mankind Now this common place is annexed vnto the former of sinne 1. Because when it is proued that there is sinne Why it is placed next the discourse of sinne and that the nature of man is sinfull the question straight ariseth whether God created man subiect to sinne And if not so how then For out of the doctrine concerning Original sinne this obiection seemeth to follow Man is a sinner Man was created of God Therefore God created man a sinner Whereunto our answere is that it is a fallacie of the Accident or that more is brought in the Conclusion than was in the Antecedent Secondly This place is annexed that it may be vnderstood
at the creation by his perpetuall efficacy and operation and doth inspire into all by his vertue true notions and right election But if they challenge a libertie vnto the creatures depending of no other cause whereby it is guided wee denie their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it only agreeth vnto God For him alone doe al things serue In him we liue and moue and haue our being he giueth vnto al not only life or power of mouing themselues but euen breathing too that is very mouing it selfe To the same tendeth this Obiection also If the will The will worketh togither with God is not mere passiue when it is conuerted of GOD or turned and inclined to other Obiectes cannot with-stand it is euen meere passiue and so woorcketh not at all But this consequence deceiueth them because there is not a sufficient enumeration in the Antecedent of those actions which the will may haue when it is mooued of GOD. For it is able not only to withstand God mouing 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 mooued but it selfe exerciseth and mooueth her owne actions And yet this is to bee vnderstoode of the actions of the wil not of the new qualities or inclinations which it hath to obey God For these the wil receiueth not by her owne operation but by the working of the holy Ghost The will of man withstanding the reueiled will of God is yet guided by his secret wil therefore resisting doth not resist Thirdly they say That which withstandeth the will of God is not guided by it But the will of men in manie actions withstandeth the will of God It is not therefore alwaies guided by the will of God But the consequence heere faileth because there are foure termes For the Maior is true if both the reuealed and the secret will of God bee vnderstood so that simplie and in all respects it bee withstood and that bee doone which simply and by no meanes it would haue 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 vnderstoode as it is reuealed For the secret decrees of Gods will and prouidence are euer ratified and are perfourmed in all euen in those who most of all withstand Gods commandements Neither yet are there contrarie wils in god For nothing is found in his secret purposes which disagreeth with his nature reuealed in his woord And God openeth vnto vs in his Law what he approueth and liketh and what agreeth with his nature and the order of his mind but he doth not promise or reueal how much grace he wil or purposeth to giue to euery one to obey his commandements God though the mouer of wicked wils yet not the mouer of the wickednes of the wil◠Fourthly as touching this Obiection If all motions euen of wicked willes are raised and ruled by the will of God and manie of these disagree from the Lawe of God and are sinnes god seemeth to be made the causer of sinnes The aunswere is that it is a paralogisme of the accident For they disagree from the law not as they are ordained by or proceed from the wil of god for thus far they agree very wel with the iustice and Law of God but as they are done by men or Diuels and that by reason of this defect because either they doe not know the will of god when they doe it or are not moued by the sight knowledge therof to do it that is they doe it not to that end that they maie obey God who will so haue it For whatsoeuer is doone to this ende it disagreeth not from the Lawe seeing the Law doth not but with this condition either commaund or forbid any thing if God hath not commanded a man to doe otherwise So doth the Lawe of God forbidde to kill anie man except whome God hath commaunded anie to kil Who then killeth a man God not commaunding it hee out of doubt doth and offendeth against the Lawe Neither doth God dissent from himselfe or his law when he wil haue some thing done either by his reueiled or secret will otherwise than according to the generall rule prescribed by himselfe in his Law For hee hath such endes and causes of all his purposes as that they cannot but most exactlie agree with his nature and iustice Fifthly they obiect Libertie which is guided of another can not be an image of that liberty which dependeth of no other which is in god But the liberty of mans will is the image of the liberty which is in god Therefore the liberty of mans will dependeth not or is not guided by the will of god We denie the Maior For seeing that euerie thing which is like is not the same with that vnto which it is like to conceiue in some sort the libertie of God it is enough that reasonable creatures doe woorke vpon deliberation and free election of will albeit this election in the creatures is both guided by themselues and another in God by no other than by his owne diuine wisedome The image of a thing is not the thing it selfe and the inequality of degrees taketh not awaie the image as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others Wherefore the libertie of reasonable creatures both is gouerned of God and is notwithstanding a certaine image of the libertie which is in God because it chooseth thinges once knowen vnto it by her own and free or voluntary motion For as of other faculties or properties so also of libertie it is impossible that the degrees should bee equall in God and his creatures whereas all thinges are infinite in God and finite in his creatures Seeing therefore wisedome righteousnesse strēgth in the creatures is the image of the vnmeasurable wisedom righteousnes power which is in god a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God The will is not idle or mere passiue when God worketh by it no more than the sun raine and such like instrumentes of Gods operation Sixtly they say If the creature cannot but doe that which God wil haue done and cannot do what god will not haue done the wil hath no actiue force but is wholy passiue especially in our conuersion which is the work of god Likewise there is no vse of laws doctrine discipline exhortation threatnings punishments examples promises and lastly of our study and endeuour Wee denie the consequence Because the first or principal cause beeing put the second or instrumentall cause is not thereby taken away For as god lightneth the world doth quicken the earth bringeth foorth corne nourisheth liuing creatures yet are not the
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
purchased by the blood of Christ which all we beleeue to be giuen vs by faith If therefore faith be the next cause of our Iustification in respect of vs it is also the cause of those thinges which necessarily followe Iustification Luk. 8.48 Thy faith hath saued thee In a worde The effects of faith are Iustification and Regeneration which is begunne here and is to bee perfected in the life to come Rom. 3.28 10.10 Acts. 13.39 7 Vnto whom faith is giuen IVstifieng faith is only proper to the elect Iustifieng faith giuen to all the Elect and to them onely and that to all of them For it is giuen to the elect alone and to all the elect euen to infants as concerning some inclnation Ioh. 6.44 No man cā come to me except the father which hath sent me drawe him Ioh. 20.16 Ye beleeue not for yee are not of my sheepe Mat. 13.11 It is giuen to you to knowe the secrets of heauen but vnto them it is not giuen Act. 13.48 And they beleeued as many as were ordained to euerlasting life Rom. 8.30 Whome hee predestinated them also hee called and whome hee called them also hee iustified Ephes 2.8 Faith is the gift of God Rom. 10.16 All haue not harkened to the gospell 2. Thes 3.2 For all men haue not faith Temporarie faith and the faith of miracles is giuen to those who are members of the visible Church only that is hypocrites But now neuerthelesse this faith of miracles ceaseth which florished in the Primatiue Church for that nowe the Doctrine is sufficiently confirmed Historicall faith all they haue who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enimies as Diuels Tyrants Historicall is a part of Iustifieng faith because there can bee no assent or perswasion of a thing which is not first knowen Obiection Historicall faith is a good worke Historical faith which is good in it selfe made ill The Diuels haue Historicall faith Therefore they haue good woorkes Aunswere Historical faith is a good worke if it be ioyned with an application of those thinges whereto it assenteth that is with confidence Reply Historicall faith is a good woork though it bee not ioined with confidence because it is an effect of the spirite of God Therefore the Diuels haue good woorkes Aunswere Historical faith is a good woorke in it selfe but is made ill by an accident for that the reprobate doe not apply those thinges to themselues which they knowe and beleeue to bee true Wherefore the Diuels are saide to tremble for that they doe not think that God is towardes them also such as is described in his woorde good mercifull c. The summe is As the substaunce it selfe of the Diuels and other things which they retaine still of their first creation so also both the knowlege and faith which they haue concerning diuine matters are in themselues very good because they are the effects and gifts of god but they are made euil by an accident euen by reason of their abusing of them for that they referre them not to this end as to shewe themselues gratefull vnto God the author of these good things and to magnifie him for them A beleeuing inclination in infante though not an actual beleefe Obiection Against this that all the Elect are saide to haue faith some thus reason Many infantes are of the Elect and yet haue not faith Therefore al the Elect haue not faith Answere They haue not indeede actuall faith but they haue a power or inclination to beleeue which the holy Ghost as is fittest for their capacity and condition woorketh in them Wherefore that remaineth stil which before was confirmed That all the Elect haue faith And further this I adde that not only faith but the confession also of faith is necessary for al the Elect which are growen to years and vnderstanding 1. Because of the commandements of God Exod. 20. Thou shalt not take the name of the Lorde thy God in vaine Therfore thou shalt take it aright He that shal confes me c. Mat. 10.32 2. Because of the glory of god Let your light shine before the woorlde Mat. 5.16 3. Bicause faith is not idle for it is as a fruitful tree 4. That we may bring others to Christ And thou beeing conuerted confirme thy brethren Luc. 22.32 How to know that wee haue faith Now we know that we haue faith 1. By the testimony of the holy ghost and by a feeling of true faith in our selues or by the thing it selfe that is by a true and vnfained desire of receiuing the benefits offered by Christ For he that beleeueth knoweth that hee dooth beleeue 2. By the strife and conflict within vs of the faith of doubtfulnes 3. By the effects that is by an earnest purpose of obeying God according to all his commandements Against the certainty of faith The certaintie of faith whereof we spake in the definition of faith some dispute on this wise Obiect 1. They who may fal before the end of their life into sin dānation cannot be certain of their saluation euerlasting life This is proued because to be certaine and to be in possibility to fall are contrary one to the other It is false therefore which is taught in the definitiō of Iustifieng faith to wit that euerlasting life is giuen vs and so our faith to be certaine and assured of it Ans To be in possibility of falling or failing that is finally True faith may faint for a time but cannot fail finallie is contrary to the certainty of our saluatiō But they who are once inriched by god with true faith doe not fail finally Reply 1. All that are weak may faile finally We are al weak Therefore we maie fail finally Auns The Maior is to bee distinguished All that are weak may faile finally true if they stoode by their owne strength But we who are beleeuers stand preserued and vphelde by the grace and power of God Therefore can wee not finally fail For whom God hath once embraced with his fauour them he wil not nor suffereth to fal vtterly from his grace Reply 2. But god hath no where promised that he wil keep and preserue vs in his grace Answere Yes he hath promised and expressed it Ioh. 1.28 I giue vnto them eternal life and they shall neuer perish neither shall any pluck them out of mine hand My father which gaue them me is greater than all and none is able to take them out of my fathers hand I and my father are one Rom. 8.38 I am persuaded that neither death nor life nor Angels nor principalities nor powers nor thinges present nor thinges to come c. shall bee able to separate vs from the loue of God which is in Christ Iesus Reply 3. But it is saide 1. Corint 10.12 Let him that thinketh hee standeth take heede least hee
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
woord of God is the instrumental cause Now the cause of the difference beeing known let vs in a woorde see what that difference is Three sorts of men Wee are to obserue therefore that there are three sortes of men verie much different one from another For some men are euen in profession estraunged and aliants from the church as who deny faith or repentance and therefore are openly enemies of the Church others are called but not effectuallie which are al hypocrits Others lastly are called effectually which are the Elect who are but a little portion according to that of Christ Matt. 20.16 Many are called but few are chosen 7 Whether anie one maie bee saued out of the Church None saued out of the church NO man can bee saued out of the Church For whomsoeuer God hath chosen and elected to the ende which is eternal life them he hath chosen to the means which is the inward and outwarde calling Obiection Therefore Election is not free Aunswere It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordeined men to meanes hee neuer changeth Wee are here also to holde against the Anabaptistes That infantes 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 is ioyned 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 effectes thereof 5 Whether it be vnchangeable 6 How far it is knowen vnto vs. 7 Whether the Elect bee alwaies members of the church and the reprobate neuer 8 Whether the Elect fal from the church and the reprobate remaine euer in the church 9 What vse there is of this Doctrine 1 WHETHER THERE BE PREDESTINATION Predestination proued by Testimony of scripture THAT there is predestination testimonies of scripture do confirme Mat. 20.16 Many are called but few are chosen Ioh. 15.16 Yee haue not chosen mee but I haue chosen you Iohn 10.16 Other sheep haue I also which are not of this foulde Eph. 1.5 Predestinate according to the good pleasure of his will Acts. 18.10 J haue much people in this citie Eph. 1.4 Hee hath chosen vs in him Rom. 8.30 Whom he predestinate them also hee called By these and the like places wee learne that some are elected some not and therefore there is predestination When the Question is whether there be predestination theÌ„ this is in Question Whether there bee any such counsell of God which hath seuered some to bee saued and others to bee reprobate Some say that Election when mention is made thereof in scripture is taken for some excellencie for which a man is worthy to bee elected or chosen as wee may say a Choise and gallant horse So also they interpret reprobation but falsely for it is the eternall counsell and purpose of God That there is Reporbation is apparent by diuerse places Reprobation proued by scripture S. Paul saieth Rom. 9.22 That god doth shew his iustice on the vessels of wrath Mat. 13.11 It is giueÌ„ vnto you to know the secrets of the kingdome of heauen but to them it is not giuen Iud. vers 4. who were before of old ordeyned to this condemnation Mat. 14.25 â—hou hast had these thinges from the wise Iohn 10.26 Ye are not of my sheepe Pro. 16.4 He hath made al things for his own sake euen the wicked for the day of euill 1 Obiection But the promise of grace is vniuersall Aunswere It is vniuersall in respect of the faithfull that is it belongeth to all those who beleeue But it is particular in respect of al men Our aduersaries say that those which are conuerted maie fal awaie Which is to weaken and diminish the general promise Reply But it is said 1. Tim. 2.4 That God will that al men be saued But contrarie Matth. 20.16 Places of scripture reconciled concerning gods wil to saue and not to saue men Manie are called but fewe chosen Matth. 13.15 This peoples heart is waxed fat saith the Lorde least they shoulde returne that J might heale them And heere it is saide that God will that some bee not saued Therefore these testimonies are contrarie one to another Aunswere 1. God wil that al be saued as he is delited with the saluation of all Albeit elsewhere it is saide That hee reioiceth at the destruction of the wicked Prou. 1.26 yet hee reioiceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his iustice 2. Hee wil that all bee saued in as much as he inuiteth al to repentance But he wil not haue all saued in respect of the force and efficacie of calling Actes 17.27 He dooth good vnto al if so be they might haue groped after him and found him Rom. 11.7 The Elect obtaine it the rest are hardened He saith verily vnto all Honesty of life pleaseth me yee owe it vnto me But he saith not to al I wil worke it in you but to the elect onely because from euerlasting it hath so pleased him 2 Obiection He that giueth vnequallie to those that are equal is an accepter of persons Aunswere It is true First if hee giueth to those which are equall vnequallie for anie outward causes or respectes that is for such causes as are not that condition in respect of which equall rewardes or punishmentes were to be giuen or not to be giuen that is when the cause which is common to both is neglected and other thinges regarded which are not the cause as riches honours and the like But here God respecteth the receiuing of this benefite and conuersion and giueth eternall life to them which haue these Secondly he that giueth vnto those which are equall vnequallie beeing bound to anie were an acceptour of persons But God giueth most freely of his meere mercy and grace Hee is bound to no man because we were his enemies therefore he might most iustly haue excluded all And if vniustice shoulde any waie fal into God which God forbid that we should think he should be vniust an acceptour of persons in that he giueth any thing at all But if thou beeing moued with pittie and compassion shouldst giue a farthing to one begger and a pennie to another thou art not therefore an acceptour of persons Matth. 20.15 Js it not lawfull for mee saith Christ to doe as I will with mine own Js thine eie euil because J am good Rom. 11.35 Who hath giuen first vnto the Lord To knowe this is behoouefull for the glory of God 3 Obiection Jt is meete and iust that he who hath taken a sufficient ransome for all sins should receiue al men into fauor God hath receiued a sufficient ransome for the sins of the whole worlde Therefore he should receiue al into fauor Christs ransome though
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
of Christ imputed vnto vs. Christ is in respect of our iustification 1. As the subiect matter wherein our iustice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father dooth iustifie vs and 4. Because he giueth vs faith whereby we beleeue and apprehend it The mercy of god is as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification giuing the very life and being vnto it 7 Why Christes satisfaction is made ours by faith onelie Faith the apprehensiue instrument of Christs satisfaction CHRISTES satisfaction is made ours by faith alone 1. Because faith is the onely instrument which apprehendeth Christs satisfaction 2. Because the proper act operation of faith and not any other act of vertue is the application or apprehension of Christes merite yea faith is nothing else than the acceptation it selfe or apprehension of anothers iustice and of the merit of Christ 3. It is done by faith onely because we are iustified by the obiect of faith onely to wit by the merite of Christ alone besides which there is no iustice of ours nor any part thereof For wee are iustified freely for Christes sake without woorkes There is nothing which is our iustice and righteousnes before God neither in whole nor in part besides Christes merite onely by receiuing and beleeuing anothers iustice and not by working wee are iustified Not by working nor by meriting but by apprehension and acceptation only we are iust and righteous Wherefore we are iustified by faith onely by faith as Saint Paul speaketh as by a mean and instrument but not for faith as the Papistes say who wil admit both these maners of speaking as if faith were indeede the application whereby we apply vnto our selues Christes iustice but were also besides a certaine work or merite whereby we merite to bee iust Nowe the exclusiue particle onely is added that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit which is our iustice That so the sense may be Christes merite iustifieth vs and not faith it selfe that which is apprehended dooth iustifie vs and not the instrument which doth apprehend Neuerthelesse this proposition Wee are iustified by faith may bee vnderstoode also without relation to wit wee are iustified by faith as by a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice Faith was imputed vnto him for righteousnes as faith is the apprehending instrument of righteousnes apprehended faith beeing as it were the hande wherewith the Iustice of Christ is receiued and by this means faith is wholy excluded frō that which is receiued by faith vnto which nature notwithstanding of faith it were repugnaunt That For faith we should be iust and righteous For if for faith then faith were nowe no longer an acceptation of anothers righteousnesse but were a merit and cause of our owne iustice neither should receiue anothers satisfaction which now it should haue no neede of Obiections against this Doctrine of Iustification 1 OBiection Wee are iustified by faith Faith is a woorke Therefore we are iustified by the woorkes thereof that is by the merite of faith Aunswere First the consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth That by that worke wee are iustified as by an instrument or meane not as an impellent cause Nowe it is one thing to be iustified by faith that is to be iustified faith only being the meane to receiue it by the bloode of Christ and it is another thing to be iustified for faith that is for the merite of faith 2. The kinde of affirmation is diuerse for in the Maior faith is vnderstoode with relation to Christes merite in the Minor it is taken absolutelie and properlie 2 Obiection Justice is that whereby wee are formallie or essentiallie iust Faith is iustice Therefore we are by faith formallie and essentiallie iust Aunswere The consequence of this reason is to bee denied because the kinde of affirmation is diuers For the Maior is meant properly but the Minor * Per Metalepsin figuratiuely one thing being taken for another faith for the obiect of faith which is Christs merite and iustice 3 Obiection Faith is imputed for righteousnes as Paul saith Therefore for faith we are righteous Aunswere This is also figuratiuely vnderstood because by faith which is imputed for righteousnes is correlatiuely vnderstood the obiect of faith vnto which faith hath relation For Christs merite which is apprehended by faith is properly our iustice and this merite of Christ is the formall cause of our iustice The efficient of our iustice is God applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith And therefore this proposition We are iustified by faith being legallie vnderstoode with the Papists is not true but blasphemous but being taken correlatiuely that is Euangelically with relation to Christs merit it is true For the correlatiue of faith is the merit of Christ which faith also as a ioint-relatiue or correlatiue respecteth and as an instrument apprehendeth 4 Obiection That which is not alone dooth not iustifie alone Faith is not alone Therefore faith dooth not iustifie alone Aunswere Here is a fallacie of composition the reason beeing deceitfully composed For the woorde alone is composed and ioined in the conclusion with the predicate which is the woorde iustifie but in the premisses or antecedent it is ioined with the verbe is The Argument is true if in the conclusion alone bee not sundred from the verbe is or from being which is the participle of is but bee ioined with it on this wise Faith therefore doth not iustifie alone that is being alone For if it be so vnderstood the argument is of force for faith is neuer without workes as her effects Faith iustifieth alone but is not alone when it iustifieth hauing workes accompanying it as effects of it but not as joint-ioint-causes with it of iustification 5 Obiect That which is required in those who are to be iustified without the same faith doth not iustifie Good works are required in those who are to be iustified Therefore without good workes faith doth not iustifie Auns The particle without is ambiguously doubtfully taken for in the Maior it is taken thus Faith without it that is being without it doth not iustifie So that the same fallacie is in this obiection which was in the former The Minor also of this obiection is more at large to be explaned In them who are to be iustified moe things are required but not after the same maner Faith is required in them who are to be iustified as an instrumēt apprehending anothers iustice Good works are required in them not as a cause of
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
righteousnesse 13 Obiection Jf Christ hath satisfied for vs we shall not be iustified freelie but for merite and desert Aunswere Wee are iustified freely in respect of vs not freely in respect of Christ whom the sauing of vs cost full dearely 14 Obiection Reward presupposeth merite So that where reward is there is also merite For reward and merite are correlatiues whereof if one bee put the other is put also But euerlasting life is proposed as a reward for good workes therefore also the merite of good workes is euerlasting life Aunswere The Maior is sometimes true as concerning creatures as when men may merite or deserue of men But neither alwaies among men doth it folowe that there is merite where there is reward For men also oftentimes giue rewards not of merit or desert Now it is vnproperly saide of God that he proposeth eternal life vnto our workes as a reward for we can merite nothing at Gods hands by our workes But for this cause especially doth God say that he wil giue a reward to our workes thereby to shew that good workes are grateful and pleasing vnto him 15 Obiection That which is not required vnto iustification is not necessarie to be done Good woorkes are not required vnto iustification Therefore it is not necessarie to doe them Answere The Maior is false if it bee meant generallie because wee ought to doe good woorkes in token of thankefulnes But if the Maior be meant particularly then nothing can bee concluded the premisses beeing meere particular nowe good woorkes are as an effect without which the cause to wit faith cannot be Therefore good workes verily are necessarie but not as any cause or merite of iustice 16 Obiection He that is iustified by two things is not iustified by one only But we besides that we are iustified by faith are iustified also by the merite and obedience of Christ therefore not by faith onely Answere He that is iustified by two things is not iustified by one onely that is after one and the same manner But we are iustified by two thinges after a diuerse manner For we are iustified by faith as by an instrument apprehending iustice but by the merit of Christ as by the formal cause of our iustice 17 Obiect Doctrine which maketh men profane is not to be deliuered But this doctrine that we are iustified by works maketh men profane Therefore it is not to be deliuered Ans If it should so fal out with any man it were but an accident Reply Euen those thinges which fall out to bee euils by an accident are to be eschued But this doctrine maketh men by an accident euil Therefore it is to be eschued Aunswere Those thinges which fal out to be euils by an accident are to be eschued if ther remain no greater cause for which they are not to bee omitted which by an accident make men euil But we haue greater causes why this doctrine ought to be deliuered 1. The commaundement of God 2. Our owne saluation 18 Obiection Christ hath brought vs eternall iustice This applied iustice is not eternal Therefore this is not our iustice but God himselfe is our iustice Aunswere The Lorde is our iustice that is our iustifier But that our applied iustice is eternal hath been shewed before because the imputation thereof is continued to all eternity That iustice also of the Lawe which is begunne in vs in this life shall bee continued and perfected in the life to come But that iustice which is God himselfe is not in vs because so God should be an accident to his creature and become iustice in man For iustice and vertue are thinges created in vs not the essence of God Moreouer Osiander who obiecteth this doth not discerne the cause from the effect As we liue not or are wise by the essence of God for this is all one as to say that wee are as wise as God so also we are not iust by the essence of God Wherefore nothing is more impious than to say That the essentiall iustice of the creatour is the iustice of the creatures for thereof it would follow that wee haue the iustice of God yea the verie essence of God The cause must be discerned from the effect increate iustice from created iustice 19 Obiection Where sinne is not there is no place for remission or imputation Jn the life to come sinne shall not be Therefore no place there for remission or imputation Aunswere In the life to come shall not bee remission of any sin then present but the remission which was graunted in this life shall continue and endure for euer And that conformity also which we shal haue with God in the life to come shal be an effect of this imputation 20 Obiection Ten Crownes are part of a hundred Crownes in paiment of a debt Therefore good workes also may be some part of our iustice Aunswere There is a dissimilitude because ten Crownes are a whole part of an hundred Crownes But our workes are not a whole and perfect part 21 Obiection It is said that Phinees worke and deede was imputed vnto him for righteousnes Answere The meaning of the place is That God did approue his worke but not that he was iustified by that worke Why we are iustified by christs merit onely We are iustified by the merite of Christ onely 1. For his glorie that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort that we may be assured that our iustice doth not depend vpon our owne woorkes but vpon the sacrifice of Christ onely otherwise we should leese it a thousand times Why we are not Iustified partly by faith and partly by works Gal. 3.10 We are iustified not partly by faith partly by works 1. Because works are vnperfect and therefore our iustice also should be then vnperfect Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them 2. Although they were perfect yet are they due and debt So that wee cannot satisfie for an offence past by them When ye haue done all that yee are commaunded say wee are vnprofitable seruants 3. They are Gods works who worketh them in vs. 4. They are temporarie neither haue anie proportion with eternall blessinges 5. They are effectes of iustification therefore no cause 6. They are excluded that wee might not haue whereof to glorie 7. If they were part of our iustification our conscience should be destitute of stable and certaine comfort 8. Christ should haue died in vain 9. We should not haue the same way to saluation 10. Christ should not be a perfect Sauiour Why our works are vnperfect therefore cannot merit Now our workes are vnperfect 1. Because we omit manie things which we should doe and doe manie things which we should not doe 2. Because we blend and mingle euil with that good which wee doe that is wee doe good but wee doe it ill The thinges
From what euils he saueth vs 433 How he saueth 434 VVhom he saueth 437 Of Christ What is signified by the name of christ 437 What Christes vnction or annointing is 438 What his Prophetical function 444 VVhat his Priesthood 448 VVhat his kingdome 451 Of the communion of the faithful with Christ vvhat the Annointing of Christians is 452 In what sense christians are called prophets 456 vvhat is the Priesthoode of christians 456 vvhat is the kingdom of christians 458 Of Christ the Sonne of God How manie waies men are called sons 461 How christ is the son of God 463 vvhy christ is called the only begotten and first begotten sonne of God 464 Of Christs Diuinitie The sonne of God is a subsistent in the flesh borne of the virgin and before the flesh 467 The sonne of God Christ is a person reallie distinct from the Father and the holy Ghost 498 The Worde is equall consubstantial with the Father 500 503 Other rules whereby the obiections of the Arrians are dissolued 507 The principall arguments against the Diuinitie of the Sonne and the Holie Ghost with the answeres vnto them 509 Of Christ our Lord. In what sense christ is called Lord 514 For what causes he is our Lorde 515 Of christs conception by the holy ghost and birth of the Virgin Marie 518 The common place of the two natures in Christ vvhether there be two natures in christ our Mediatour 520 vvhether christ be one person or moe 525 vvhat maner of vnion this is of the two natures in christ and how made 529 A rule to bee obserued touching the proprieties of both natures in christ 536 A rule to bee obserued touching the proprieties of christ the Mediatour 544 vvhy it was necessary that two natures should bee vnited in the person or subsistence of the sonne of God 550 Of Christs humiliation that is of his Passion vvhat Christ suffered 554 According to which nature christ suffered 556 The causes impellent or motiues of christes Passion 55â— The final causes oâ— ends of his Passion 558 Of Christs death How christ is said to haue beene dead 561 vvhether it was requisite and necessary that christ should die 562 The fruit of christs death 564 His burial 566 His descension into hel 567 Of Christs glorification that is of his Resurrection vvhether christ rose againe 571 How christ rose 571 For what cause he rose 572 vvhat are the fruits of christes Resurrection 576 Of Christs Ascension into heauen vvhither christ ascended 580 How wherefore christ ascended into heauen 582 587 vvhat is the difference between christs Ascension and our 588 vvhat are the fruits of christs AscensioÌ„ 589 Of Christs sitting at the right hand of GOD. vvhat the right hand of God signifieth 591 vvhat is to sit at Gods right hand 591 vvhether christ did alwaies fitte at the right hand of God 595 vvhat are the fruites of christes sitting at the right hand of the father 597 Of Christs comming to iudgement vvhether there shal be any iudgement 599 vvhat the last iudgement is 601 vvho shal iudge 603 vvhence and whither christ shal come 604 Howe christ shall come to iudgement 605 vvhom christ shal iudge 605 vvhat shall be the senteÌ„ce executioÌ„ 606 For what cause that iudgemeÌ„t shal be 607 vvhen it shal be 608 vvherefore God woulde haue vs certaine of the last iudgement 608 For what causes God would not haue vs certain of the time of iudgement 609 For what cause GOD differreth that iudgement 609 Whether the last iudgement be to bee wished for 610 The third part of the Creede of the Holie Ghost the sanctifier What the name spirite signifieth 610 Who and what the holie Ghost is 611 What the office of the holy gost is 617 Of whom the holie Ghost is giuen and wherefore 621 To whom the holie Ghost is giuen 622 How he is giuen receiued 624 How the holie Ghost is reteined 625 Whether and how the holie ghost may be lost 625 wherefore the Holie Ghost is necessarie 626 Howe wee may knowe that the holie ghost dwelleth in vs. 627 Of the Church What the Church is 627 How many waies the Church is taken 629 What are the tokens and markes of the church 631 Why the church is called Holy Catholicke 633 In what the church differeth from the common weale 634 Whence ariseth the difference of the church from the rest of mankinde 635 Whether any one may be saued out of the church 636 Of Predestination Whether there be Predestination 636 What Predestinâ—tion is 641 What are the causes of Predestination or Election and of Reprobation 642 What are the effects of Predestination 644 Whether Predestination be vnchangeable 645 How far forth Predestination Election and Reprobation are known vnto vs. 645 Whether the elect be alwaies meÌ„bers of the church the reprobate neuer 646 Whether the elect may fall from the church and the reprobate abide alwaies in the church 648 What is the vse of this doctrine 649 Of the communion of Saints 649 Of the remission of sinnes What remission of sinnes is 651 Who giueth remission of sinnes 652 For what remission of sinnes is graunted 653 Whether remission of sinnes agreeth with Gods iustice 653 Whether remission of sinnes be freely giuen 654 To whom remission of sins is giuen and how 655 Of the Resurrection of the flesh What the Resurrection is 656 The Errours concerning the Resurrection 656 Whence it may appeare that the Resurrection shall certainely be 657 For what end the Resurrection shall be 659 By whom the Resurrection shal be 660 How the Resurrection shal be 660 When the Resurrection shal be 661 What bodies shal rise 661 Whether the soule be immortall 662 Of euerlasting life What euerlasting life is 670 VVho giueth euerlasting life 672 To whom euerlasting life is giuen 673 For what cause euerlasting life is giuen 673 VVhen how euerlasting life is giuen vnto vs 674 675 VVhether wee can bee assured in this life of euerlasting life 675 Of Justification VVhat iustice or righteousnes is in generall how manifold it is 677. 678 In what iustice differeth from iustification 679 VVhat is our iustice 680 How Christs satisfactioÌ„ is made our iustice and righteousnes 681 VVhy Christs satisfaction is made ours 683 VVhy Christs satisfaction is made ours by faith onely 684 Obiections against this doctrine of iustification aunswered 685 Of Sacraments VVhat sacraments are 694 VVhat are the ends of sacraments 697 In what sacraments differ from sacrifices 699 In what sacramentes agree with the word and in what they differ from it 700 How the sacraments of the old new Testament agree how they differ 702 VVhat the sacramentall vnion is 703 In what the thinges differ from the signes 704 VVhat phrases and formes of speaking of the sacraments are vsuall vnto the church and scripture 705 VVhat is the right and lawful vse of sacraments 705 VVhat the wicked receiue in the vse administration of the sacraments 706 How
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose priest was Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer shall be And hence also it is manifest That the Church of both testaments is one and the same that which is confirmed also by the article folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
sinnes for which Christ hath satisfied cannot hurt but christ hath satisfied for sinnes past and to come Therefore sinnes past and to come cannot hurt vs. Aunswere Nowe knitte and force this reason that wee maie see whither it tendeth Reply That which hurteth not we neede not to eschue sinnes to come hurt not therefore wee neede not beware of sinnes to câ—me Auns 1. The Minor is false For god is offended with sinnes which is the greatest hurt and further sinnes bereaue vs of that conformity with God purchase bodily paines vnto the faithful But we are to distinguish between these questions 1. How a reasonable creature may be iust before god 2. Hâ—w maÌ„ being a sinner may be iust before god 3. Whether a reasonable creature may merit or deserue ought at gods hands To the first question we answere That a reasonable creature may be iust before God by the conformitie with the law inherent in him as blessed men and Angels are iust To the second That man being a sinner is iust by the imputation onely of Christs merit and of this question is our speech when we speake of iustification To the third That no reasonable creature can deserue ought at gods hands Luk. 17.10 When yee haue done all say Wee are vnprofitable seruantes For neither is Christes obedience verily any merit in this respect as if any good came to God by it but in respect of the dignitie of the person bicause it was Christ that suffered it is called merite But a man which is a sinner cannot bee iust before God 1. Because before his iustification his woorkes are corrupt 2. Also after his iustification the works of a man which is a sinner are vnperfect 3. And when they are perfect as in the life to come they shal be yet can we not satisfie for the sinnes past for we owe those workes when we doe them 5 How Christes satisfaction is made our iustice and righteousnesse THIS question is adioined because it seemeth absurd that we should bee iustified by that which is another mans Christs satisfaction made ours two waies 1 By God imputing it or applyeng it vnto vs. and not ours The satisfaction or iustice of Christ is made ours or applied vnto vs two waies that is by a double application The former application is Gods who in respect of that fulfilling of the Law perfourmed by christ accepteth vs and applieth the same vnto vs that is he imputeth it no lesse than if wee had neuer sinned or at least had paied and suffered sufficient punishment for our sinnes For albeit to iustifie signifieth to make iust yet in the Church it signifieth another thing and is taken in another sense Or god doth applie it when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs euen as if it were perfourmed by vs neither wil at all punish vs. But to impute is to accept christs satisfaction performed to this end that it might be our iustice righteousnes 2 By our selues applyeng it vnto our selues We then also applie vnto vs the fulfilling of the Law perfourmed by Christ when we are stedfastly persuaded that God doth impute applie giue it vnto vs and for it reputeth vs for iust absoluing vs from al guilt Without this application the former is not at all and this latter is also from God For God first imputeth vnto vs Christes satisfaction then he engendereth faith in vs whereby wee maie applie the same vnto vs. Whence also it appeareth that Gods application doth go before is the cause of our application which is of faith albeit his is not without ours as christ also saith Ioh. 15.16 Ye haue not chosen me but I haue chosen you Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God When wee may be assured of Christs satisfaction imputed vnto vs. when wee earnestly desire the grace of God and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful That which we haue nowe spoken of both applications both gods and ours doth manifestly shew what is meant in this place by iustifieng Which is that to iustifie is not to make one iust who is vniust but to repute him for iust and righteous who is vniust and to absolue the vniust and vnrighteous from al guilt and not to punish him and this for anothers iustice and righteousnesse imputed by faith vnto vs. Obiection But to iustifie is to make one iust who is vniust Aunswere This indeede is true in general but in the Church it is taken otherwise For the legall iustification is a woorking of iustice and righteousnesse in vs as in one subiect But the iustification of the gospell whereof wee speake here is a farre diuerse thing For the subiect of that iustice and righteousnesse which is made ours by the Gospels iustification that is whereby being appplied by faith vnto vs wee are reputed iust and righteous is Christ himselfe and wee are onely the obiect of this iustice and the matter about which it is conuersaunt but the matter wherein it is inherent is Christ only 6 Why Christs satisfaction is made ours THE perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs The cause of Christs satâ—sfaction applied imputed is in God onely not in vs. through the alone and free mercie of God as who from euerlasting did predestinate vs and freely chuse vs to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time Wherefore al imagination and affirmation of merit is to bee taken awaie as which fighteth with the grace of God and is a denial of his diuine grace For the grace and mercie of GOD is the onely cause of both applications Hee of his goodnesse infinite and passing measure applieth Christes merit vnto vs and maketh that we also may apply the same vnto vs. The cause therefore why this application is wrought is in God alone but not at al in vs that is it is neither anie thing foreseene in vs neither also our apprehension and receiuing of this iustice For all the giftes and graces which are in vs are effectes of the application of Christes merit and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe but this is done as the Apostle teacheth Ephes 1.5 according to the good pleasure of his wil. WhereupoÌ„ also it is said 1. Cor. 4 7. What hast thou that thou hast not receiued And Ephes 2.8 By grace are ye saued through faith and that not of your selues it is the gift of God And here it is to be obserued that to bee saued by the grace of God and to be iustified by faith are not all one for that signifieth the impellent or motiue cause in God this the instrumental cause in vs whereby we apprehend the righteousnesse