iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
faculties of the mind and will and last of all it dooth end and rest in the heart To conclude it may easily be gathered by that which hath bin sayd in the the treaty of the parts of it what the definition of repentance is that it Repentance desined is an after-wit after the deede and euill committed and a sorrow because God is offended and from that sorrow a certaine change of the whole minde from euill vnto good The effect of repentance is in the outward life to wit an amendment of life bringing forth fruit worthy of repentance Matth. 3. vers 8. There is question concerning repētance whether it be the same with regeneration or new birth for the common oipnion of Dimnes is that the benefits of regeneration and new birth differ not in matter it selfe notwithstanding it appeares vnto vs that there is a differēce between these two and it shall appeare to them also who diligently Repentance and regeneration differ consider the ends of both for repentance is to be referred to our effectuall calling and it is an effect of faith which is another part of our effectuall calling for as many as beleeue they repent they change their counsell and returne to a better mind But regeneration is the beginning of our glorification and the beginning of a new creature Repentance goeth before iustification euen as faith and hope for of the Baptist it is said That he preached the baptisme of repentance for the remission of sins Marke 3. 4. Luk. 3. 3. But regeneration followeth iustification for being iustified we receiue the spirit of sanctification whereby we are renewed and as it were find a new creation begun euen in this life Repētance is the cause regeneration is the effect for therefore God doth renews vs in How reneneration and repentance differ Christ and make vs new men because we repent vs of our old life and begin to be wise after sin cōmitted Notwithstanding in the middle place betwixt repentance regeneration comes in iustification when as God doth of his meere mercy grace accompt and repute vs as iust The name of repentance employeth sorrow but the name of regeneration gladnes To conclude the points of repentance as whence it proceeds whereunto it tends they are deedes the euil or sin committed and the good which ought to be practised but the bounds of regeneration are qualities inherent corruption and sanctity or holinesse which is wrought in vs the old man and new man renewed in Christ But you will say in repentance there is a change from euil to good a change I say of the mind hart I answer in our effectuall calling there begins a change of y e mind of man Notwithstanding al Diuines distinguish calling faith from regeneration why then should they not in like manner distinguish betweene repentance which followeth faith and our effectual calling regeneration for euery change of the mind is not to be deemed forthwith How repentance followeth regeneration regeneration but there are certain changes of mans mind which goe before regeneration and which prepare the mind and so the whole man vnto regeneration and to that new creation in which kinde repentance is an especial grace These things are to be distinguished not in time but in nature for at that very same instant we beleeue and be effectually called and do repent and be iustified and be regenerate CHAP. XXXV How farre a wicked man may proceed in repentance HAuing thus far spoken of repētance which is proper to the elect godly we are next to consider how far the reprobate and vngodly man may proceed in repentance All wicked vngodly men do not make like progresse for they profit some lesse some more in the work of repētance We wil first speak of them which be least proficient These first haue a sorrow or horror in their minds which Degrees of repentance in the impious commeth from the law and that not for sinnes or any offences committed against God properly and truly but because of the punishment of sinne properly and for sin accidentally because punishment followeth sin Next after this sorrow there followeth in them some dislike in mind of the sinne committed but because of the punishment Note this distinction but as touching affection to the good which ought to be don so far they come not Further yet there followeth in the wil a declining from euil committed but because of the punishment for in the meane while their will is not bent or inclined to the good which ought to be done After this little change of the wil there followeth in the heart a detestation of euill committed but in regard of the punishment for all this while the heart dooth not proceede to loue iustice or the good which ought to be done And as touching the outward life there is no good change or holy amendment in it In this kind was Iudas the traitor of whose repentance read Mat. 27. where first it is said that Iudas did repent him of that he had done Note here in this word his sorrow Iudas example anxiety of hart Next he is sayd to haue brought againe y e 30. pieces of siluer to the high priest whēce may necessarily be gathered a change of the wil of the mind and of the heart which thing also by his owne confession may appeare because he said afterward I haue sinned betraying the innocent bloud for this word doth argue a dislike of sin in some sort and a renouncing and detestation of sin albeit not sincere but principally in respect of the punishment accidentally in respect of the sin because sin and the punishment thereof goe together finally whereas he cast the siluer peeces into the temple it appeares there was in him an inward dislike and detestation of euill and yet that no amendment of life followed this change of mind it appeares in this because presently going aside he hanged himselfe There are other impious men who proceed a little further in repentance then these hauing in their minds some change vnto good their mindes allowing that which is good and their will choosing the same and their heart affecting it yet these things be not sincere in them but proceede from feare of punishment And as concerning the amendmēt of their outward life they begin that also but as the Prophet saith Their goodnesse vanisheth as a morning cloude and as the morningdew Amos. 6. Of this number was Saul Sam. 15. Achab. 1. Kin. 21. Saul And of this kind also it seemes was Esau Gen. 27. His sorrow appeareth by his teares shed the change also of his mind in some sort vnto good appeares by that it is said he would haue obtained the blessing he sought the blessing but there was nothing sincere in him For forthwith after he returned to his old haunt or wonted course againe The wicked which yeeld best signes of repentance are those who haue
grace This might appeare by manie arguments which now I willingly passe ouer The end and vse of the promise in the couenant of grace is that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant might be raised vp and comforted by hearing and receiuing that righteousnesse and life which is freely promised and offered to the beleeuers in the Gospell Of this vse reade Rom. 5. 1. Therefore being iustified by faith we haue peace with God This is the proper end of the Euangelical doctrine therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace which is properly and principally to beare this title of an Euangelicall doctrine teaching vs what Christ our mediator is what his humiliation first next his glorification and then what benefits life and righteousnes we get by him and these be the speciall branches of the Gospell and of that ioyfull message of our saluation Last of al the vse of those particular promises is that Gods Elect iustified renewed comforted and quieted in their consciences may testifie their thankfulnesse by their holy obedience and good works The Apostle noteth this end Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth saluation vnto all men hath shined teaching vs that renouncing vngodlinesse and worldly lusts we liue soberly iustly and godly in this present world And for that this is the end of these promises they haue also their place in the third part of the doctrine of the Gospell which concernes the life and Christian conuersation of the Saints for which cause ye haue these promises often in the Gospell annexed to exhortations admonitions and instructions concerning manners as Gal. 6. after that vers 6. he had giuen in charge that he which is catechised in the word should minister vnto him which teacheth him of all his goods hee forthwith addeth vers 7. and 8. a promise and a threatning Againe vers 9. hauing warned them not to waxe wearie in weldoing he addeth this promise We shall reape in due time if we faint not So Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes ver 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth that shall he receiue of the Lord. The like testimonies are euery where in which ye may find admonitions exhortations and instructions confirmed with promises and threatnings Of this kind then are al those promises before mentioned which must be carefully discerned first from the couenant of works next from the couenant of grace wheresoeuer we find them in reading the new Testament And finally concerning the aforesaid promises wee are to obserue first that the condition of the works of regeneration and grace is required of beleeuers not as merits but as duties only and testimonies of their thankfulnes to God their redeemer like as the conditiō in the couenant of works is not of merits but of duties onely and of testimonies of their thankfulnes to God their creator I grant that the works of regeneration are necessarie vnto eternall life promised in the Gospell but not as merits or meritorious causes but as the means and way wherein we are to proceed on frō iustification and regeneration vnto glorie and life eternall They may also be said to bee causes after a sort for they please God in Christ and in some respects moue him but not as merits but as effects of the only merit of Iesus Christ whereof they testifie But of this wee shall speake in place more conuenient Secōdly note in this third kind of promises that the condition therein is of the works of regeneration which are also most perfect in their kind for the great iustice of God cannot beare the least defect The rule also of all works is the iustice of God whereof ye haue a certaine expresse image in the morall lawe Wherefore the condition here is of works most absolute but not in thēselues but in Christ and in the perfection of his satisfaction and merit If ye obiect Doth not the lawe require that perfection of works which is in works themselues I answer it doth so of them which are vnder the couenant of works vnder the law and without Christ but as for such as be in the couenant of grace and in Christ it doth not require a perfection in the works of regeneration but is content with the good beginnings which the beleeuers haue the perfection of whose obedience is supplied and to be found in Christ Iesus For like as hee iustified vs of his meere grace in Christ and by his merit being his enemies so now much more will he accept vs Note Rom. 5. 9. 10. 11. 12. being iustified and regenerate I say much more will he accept vs being his friends and our obedience in Christ euen for his merit sake For so the Apostle concludeth Rom. 5. 9. Being iustified therefore by his bloud we shall now much more be preserued from wrath by him And thus farre of these three kinds of promises which are distinctly set downe in the New Testament And here this might also be demāded whether these 3. kinds of promises be not as distinctly to be found in the old Testament I answer they may so be found yet not without some difference for that the old Testament did serue specially to prepare men to receiue Christ which in his appointed time was to come For the law was a schoolemaister vnto Christ Gal. 3. Therefore the greatest part of the old Testament is spent in propounding repeating expounding the couenant of workes And because Christ was not as yet manifested in the flesh therefore the doctrine of the couenant of grace is more sparinglie and darkelie set forth in it Finallie as touching the faithfull in the old Testament which embraced Christ the mediator of the couenant of grace howsoeuer then but shadowed before their eies in types and figures to them I say being iustified in him which was to come regenerat by his grace the promises of eternal life were made vnder condition of the works of regeneration as this promise made to Abraham Gen. 17. 1. Walke thou before Rom 4 me and be thou vpright I wil make my couenant with thee This promise was made to Abraham being before iustified by faith and renewed by grace The like promises are often in the old Testament annexed to moral precepts as in the books of the Prouerbs and Ecclesiastes And thus farre of the couenant of grace the ground thereof the promise thereof and the condition thereof Now it remaineth that we answere a question or two concerning this couenant The first whether the couenant of works be abolished and of none effect to such as 1. vse of the couenant of workes or of the Morall lawe be vnder the couenant of grace I answer the couenant of works hath two endes and vses The first and proper
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
is he who heareth the word and by and by receiues it with ioy yet hath no roote in himselfe but is for a time and when persecution and trouble ariseth because of the word is offended presentlie To the same purpose reade I. uk 8. 13. Of this faith see also Heb. 6. 4. 5. For it cannot be that they which haue beene once inlightened and tasted of the good word of God and of the powers of the world to come if they fall awaie c. To conclude of this faith ye haue Ioh. 5. 35. He namely Iohn was a burning and a shining candle and ye would for a time haue reioiced in his light The reason of the name is this it is called Temporarie because it endures but for a time and it endureth but for a time because it hath no roote It hath the same obiect with iustifying faith which is properly so called namely Iesus Christ with his benefits offered in the word of the Gospell and in the Sacraments wherein it differs from historicall faith which hath for the obiect thereof the vniuersall truth It hath The subiect of a temporary faith the same subiect with iustifying faith for it hath it scat both in the mind and also in the will and heart Last of all it hath as many parts of nature as the iustifying faith hath For it is a knowledge of the vnderstanding conioyned with both the iudgements of the mind it is the apprehension of the wil or heart whereout follweth also the stirring of the affections as of ioy delight c. But that I may speake a little more largely of this apprehension which is in Temporarie faith and of this ioy First it is certaine by the scripture that these things are in the Temporarie faith For Christ saith in Matth. That hee which is but for a time doth receiue the word and that with ioy And in Ioh. The Iewes are said to haue reioiced for a time in the light of Iohn Baptist And to the Hebr. How the historicall and temporary saith differ one fro another and both from the iustifying there is attributed to this faith not onely the enlightening of the mind but also the taste of the heart and that performed not onely by the word but also by the Spirit for he saith They which haue beene made partakers of the holy Ghost Therefore in Temporarie faith there is indeede a kind of apprehension there is indeede a certaine ioy wherein Temperarie faith differeth from historicall faith For in historicall faith these things are not indeed but he that hath it doth faine and dissemble and lie in his outward profession that he hath these things wherfore he is a shamelesse hypocrite But hee that hath temporarie faith hath these things indeede apprehension I say and ioy after a certaine manner neither doth he so faine or sie as he that hath an historical faith yet he is an hypocrit because this apprehension and this ioy are not sincere albeit after a certaine manner they be true I say they are not sincere because they are not for that cause for which they should be that is they are not for Christ himselfe offered in the preaching of the Gospell they are not for Gods sake they are not for his glory nor for those heauenly benefits of Christ his righteousnes and eternall life but they are for other causes as for the newnesse of the Gospell which is to bee vnderstood in that place Ioh. 5. 35. He was a burning a shining candle and ye would haue reioiced for a time in his light namely for the newnesse of the matter Secondly they be because of a licentiousnesse to sinne which men by and by snatch to themselues vpon the hearing of free iustification by Christ and Christian liberty To conclude they are for riches honours and other commodities of this life Now seeing the Temporizing professor hath these causes propounded to himselfe in hearing and receiuing the word and in reioycing it must needes be that these are not sincere in him For nothing is done sincerely vnlesse it bee Synceritie done in respect of the glorie of God And herein differs Temporarie Faith from iustifying For the iustifying Faith doth all things for Christ himselfe for God himselfe for the heauenly and spirituall benefits of Christ as much as it can for mans infirmity Out of this therfore it followes that the Temporizer is also an hypocrit seeing he is not sincere and that the Temporizer is an hypocrit temporary faith is hypocriticall seeing it is not sincere Out of that againe that it is not sincere another thing followeth namely that it is not sound firme for nothing that is not sincere can be sound For those causes vpon which it depends are not sound as for example those worldly things as riches honours of the world c. In which thing temporary Faith differeth from iustifying Faith for iustifying Faith as it is sincere so it is sound For of that it is said Col. 2. 5. And the stedfastnesse of your The difference betwene a temporary faith and true iustifying faith faith in Christ For iustifying Faith is as it were a solide body consisting of three dimensions length bredth depth for it possesseth the depth and lowest of the heart but temporary Faith is not a body with three dimensions but only a surface sticking in the vpper part of the heart for it is not either a sound light enlightening all the heart or a sound apprehension arising from the bottome of the heart or to conclude a sound ioy possessing the whole body but all these things are only superficiall in the temporary Faith Whereupon Heb. 6. that apprehension of heauenly things which is therein is compared to tasting or sleight touching seeing that the heart doth but as it were with the tip of the tongue lightly tast those heauenly things and not quite drinke them vp and receiue them into it selfe Againe out of this that temporarie Faith is not sound another thing also followeth namely that it doth not endure for euer but onely for a time For that which is not sound is not durable and perpetuall but only temporary Wherein also it differeth from iustifying faith which as it is sound so it is perpetuall and constant From this property this faith tooke her name and was called temporary now this property doth presuppose the two other going before namely first that it is not sounde secondly that it is not sincere albeit it bee in some sort true While I consider somewhat more diligently of the cause of these three properties I found that it is not to be imputed so much to those outward things for which this faith doth apprehend Christ in the word and reioiceth in him as to the inward euill affection of the heart For the heart of man as Christ sayth is stony ground that is it is neither good nor honest of it owne nature Now we measure this goodnesse and honesty
they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet
appeareth not vnto men neither doe we sufficiently feele it and find it our selues but it shall be seene in another life when as we shall put on beare the image of that heauenly man 1. Cor. 15. 49. Now we are called the sonnes of God but as yet it appeareth not what we shall be but we know it shall come to passe that we shal be like vnto him when he shall appeare 1. Io. 3. 2. The Aduersaries spend all their labour in setting forth the commendations of loue and they be too long in extolling charitie For they adorne it with the spoiles of iustifying faith so gracing it with stolen colours and not with it owne proper beautie ascribing the iustification and saluation of man which they take away from faith vnto charitie as shall be seene when we come to speake of the doctrine of free iustification And thus farre shall suffice of charity or loue CHAP. XXXIIII Of Repentance REpentance followeth faith as the effect followeth his cause For that godly sorrow which is according to God and worketh repentance is the daughter of Faith as we shall see afterward Of this benefit there are diuers names in diuers languages The Hebrues do cal it TESCHUBHAH the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a verbe which signifieth to bee wise after a thing is done to retract his sentence to change his mind to returne to a right mind Whereupon Repentance is nothing els but an after wit a reuersing of iudgment and chaunge of determinations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be carefull and anxious after a thing is done Wherupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but a trouble and disquietnesse of heart after a thing is acted Therefore these two Greeke words differ for that the first concerneth properly the mind or vnderstanding the second the heart and affection They differ also in another respect in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehendeth the whole worke and benefit of Repentance for the change of the mind which is implied in this word doth necessarily presuppose the sorrow of the heart and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a contrition an axnietie after the fact committed whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather restrained to signifie only a part of this benefit namely the first which consisteth in sorow in contrition and the disquiet of the heart after a thing is done for it followeth not that wheresoeuer this same cōpunction of of heart be there should presently follow that sound Repentance as it is necessarie that wheresoeuer sound Repentance be found there also must be that compunction of heart Some there are which make a third difference betweene these two affirming that this sound Repentance properly belongs to the godly and to the Elect and onely to them for the elect onely properly and in very truth become wise after their fals and they doe onely change their minds and their purposes returne to a sound mind whereas some compunction and disquietnesse of heart doth not onely belong to the godly and the elect but also to the wicked and to the Reprobates in whom there is found after a sin committed some griefe and disquietnesse of heart not so much for the sinne committed as for the punishment of the sinne But we are to vnderstand that wheresoeuer this same sorrow is attributed to the wicked there is not vnderstood hereby that godly care and sorrow which is according to God but a worldly sorrow and a sorrow which is vnto death In which sense it is attributed to Iudas Mat. 27. 3. Iudas repented himselfe but contrariwise when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the Godly thereby is signified not so much a sorrow for the punishment of sinne it selfe as for the offence and displeasure of God Thus farre of the Greeke names of Repentance The Latines do call it a Conuersion an after-wit to returne to heart and vnderstanding and repentance Conuersion Conuersio Resipiscentia doth fitly answer with the Hebrue word and it is a word which the Prophets haue vsed in the old Testament Teschubbah Conuert me O Lord and I shall be conuerted Ier. 31. Euen as Christ and his Apostles themselues vse the foresaid Greeke words in the newe Testament of Repentance and Compunction of heart A change of the mind is properly signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change the mind is to begin to be wise after the deede done Penance is signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is deriued of the verbe Poenitere which signifieth a punishment for in this kind of repentance that sorrow and anxietie of the heart is a punishment For as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth poenitentia penance from the word Resipiscentia Resipiscentia Repentance For to passe by other differences the word Penance signifieth properly one part onely of this benefit to wit sorrow disquietnesse and anxietie after the deed done But the word Resipiscentia which is a change of the mind doth comprehend this whole benefit for the change of the mind and to become wise after our fals doth necessarily presuppose the sorrow of the heart as the efficient cause The old Latine translation doth translate both the Greeke words euery where Poenitentia Penance The aduersaries doe earnestly contend that the word Penance is euerie where to be retained to wit that they may defend the Sacrament of Penance as they call it euen by the very name it self to consist in externall and corporall affliction The word Resipiscentia which signifieth a change of the mind is more vsed by our Diuines when they speake of this grace And thus much concerning the names of this benefit The parts thereof are generally these first sorrow then after sorrow a chang of the mind purpose which Parts of Repentance is properly as is afore said signfied by the Greeke word vsed for repentance Wee are therefore first to speake of sorrow which is the first part of repentance and this sorrow is of two kinds First for the punishment of sin which 2. Co. 7. is called The sorrow of the world and also a sorrow Sorrow twofold which is to death Secondly it is a sorrow for the sinne it selfe and because of the offence which is committed against God which in like manner is called of the Apostle A sorrow according to God Of both these we will speake seuerally The principall efficient of the first sorrow which is conceiued in heart for the punishment of sin is the holy Ghost which Rom. 8. verse 15. 16. is called the spirit of bondage to feare that is to say which testifieth vnto vs of our seruile and miserable condition
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth