death is The euerlasting death of the wicked and is so called not because the reprobate by once dyeng shall fulfill it but because they shall die perpetuallie and shall feele perpetuall tormentes 2 Who giueth euerlasting life Euerlasting life the worke of all three Persons GOD alone giueth eternall life the Father giueth it by the son the holy ghost Of the Father it is said Ioh. 5.21 As the Father raiseth vp the dead and quickneth them so the son quickneth whom he will In which place the same is affirmed of the son also as in like maner in these folowing Ioh. 14. In him was life Isai 9.6 The Father of eternitie Iohn 10.28 I giue vnto them eternall life that is not by merit onely but also by power and working Of the Holy Ghost likewise it is saide Iohn 3.5 Except a man bee borne of water and the spirit hee can not enter into the kingdome of God Rom. 8.11 Hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit dwelling in you And this testimonie is to bee obserued for the confirmation of the Godhead of both Obiection But the ministers also giue life according to that of Paul 1. Cor. 4.15 In Christ Iesus J haue begotten you through the Gospel Aunswere Christ and the holy Ghost giue life by their owne power the ministers are onely instruments by whom Christ worketh through thâ— vertue of his spirite Replie But Christ giueth life by a communicated power Therefore not by his proper power Answere He giueth it by a power communicated but communicated from euerlasting as he was begotten from euerlasting Ioh. 5.26 As the Father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe 3 To whom euerlasting life is giuen EVerlasting life is giuen to all the Elect All the Elect they alone are partakers of euerlasting life and to them onely Joh. 10.28 I giue vnto them eternal life that is to my sheepe who are his elect and chosen Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine and verse 12. Those that thou gauest me haue I kept and none of them is lost but the childe of perdition Againe faith and repentaunce are proper vnto the Elect only but these are part of eternal life Therefore eternal life belongeth to the Elect onely Rom. 11.7 The Elect haue obtained it and the rest haue beene hardened Wee must obserue in this place whereas the question is To whom euerlasting life is giuen that it is better to answere That eternal life is giuen to the Elect than to say it is giuen vnto the conuerted * As they are elected so theâ— are but chosen to eternall life as they are conuerted so they are in part admitted vnto it and begin to bâ— put in possession of it For conuersion and faith are the beginning of eternal life And to say Eternal life is giuen to the conuerted were all one as if you woulde say life is giuen to the liuing 4 For what cause euerlasting life is giuen THE impellent or motiue cause of euerlasting life giuen vnto vs is the alone free mercy of God For a good thing doth communicate it selfe and make others partakers of it and his loue towardes mankinde God of his â—ree mercy giueth vs for Christs sake euerlasting life that wee might praise and magnifie the same his mercy for euer And he will that euerlasting life bee giuen vs and himselfe giueth the same vnto vs for the alone intercession and merit of Christ imputed vnto vs by the comming and interposing whereof gods mercy is more illustrated and manifested than without it But no work of man either foreseene in vs or present is the cause of this eternall life whereunto notwithstanding wee are brought by many meanes Before the beginning of eternal life our woorkes merit eternall death after the beginning thereof all our woorkes are effectes thereof and nothing is cause of it selfe The final cause or end for which eternal life is giuen vs is that the mercy of God might be acknowledged and magnified of vs. Eph. 1.6 To the praise of the glorie of his grace wherewith hee hath made vs accepted in his beloued For the same cause God giueth vs eternall life for which hee chose vs. 5 When euerlasting life is giuen Euerlasting life is beguâ— here by conuersion IN this life is giuen the beginning of eternal life and that necessarily For vnto whom life euerlasting is not begunne to be giuen here that is who beginneth not here to feele a part of eternal life to wit faith and conuersion vnto him life euerlasting shal neuer be giuen after this life 2. Corinth 5.2 Therefore we sigh desiring to be clothed with our house which is from heauen Because that if we be clothed we shal not bee found naked It is consuÌ„mated in the worlde to come by glorification The consummation of euerlasting life is after this life for vnto whom euerlasting life is begunne to bee giuen here to them shal it be giuen finished compleate and consummated And of this consuÌ„mation ther are two degrees one when the soule is presently carried into heauen because by the death of the bodie we are freed from all infirmitie the other degree is greater higher and more glorious when in the resurrection of the bodies the soules shall againe be vnited to their bodies because after the resurrection we shal be made glorious and shall see God euen as hee is Iohn 5.24 He that heareth my word and beleeueth in him that sent mee hath euerlasting life and shall not come into condemnation but hath passed from death to life 1. Iohn 3.2 Nowe are wee the Sonnes of GOD but yet it dooth not appeare what wee shall bee and wee knowe that when hee shal appeare we shal bee like him for we shal see him as he is 6 How euerlasting life is giuen vnto vs. EVerlasting life is giuen vnto vs by the holy Ghost God giueth vâ— euerlasting â—iâ—â— by the outwâ— ministerie 〈◊〉 thâ—â—warde miâ— of the spirit and the holy Ghost giueth it vs in this life by the ministerie of the word by the worde he worketh in vs the knowledge of God and his wil This knowledge hath following it a study and desire more and more to know God and to liue according to the prescript of his will It is giuen heere vnto infants so that they haue an inclination to repentaunce and faith But the consummation and accomplishment of euerlasting life shal be giuen vs after this life immediately Now that it is heere giuen vs mediately by the woorde is prooued by plaine testimonies of Scripture John 6.68 Whither shall wee goe say the Disciples Thou hast the words of life 1. Corint 4.15 Jn Christ Jesus J haue begotten you through the gospel Rom. 116. The gospell is the power of
paied for vs and imputeth it vnto vs that it maie no more bee necessary for vs to bee subiect vnto euerlasting damnation But his obedience or purity of life that is perfect loue of God and our neighbour hee perfourmed for himselfe not for vs neither dooth hee impute it vnto vs. 1. Because himselfe is bound by nature to perfourme it in that he is man For euery reasonable creature in that he is a creature oweth perfect conformity and correspondence to the Lawe and his creatour 2. If Christ had perfourmed his obedience vnto the Lawe for vs wee surelie should bee no longer bound vnto it as neither is it necessarie that wee should susteine euerlasting punishment for our sinnes because they were once punished in Christ 3. The Lawe and iustice of God doth not exact both together that is both obedience and punishment but the one of them onely that is either obedience or punishment The third way that Christ dooth fulfill the Law is by fulfilling of it in vs by his spirite when as he regenerateth vs by it and maketh vs able that euen in this life we may beginne both inwarde and outwarde obedience which the Law requireth of them who are reconciled to GOD and may perfourme that wholy and fully in the life to come Fourthly hee fulfilleth the Lawe by teaching it and by purging it of errors and corruptions and by restoring the true vnderstanding of the Scripture or sacred doctrine For as it appeareth by the Euangelist S. Matthew the Scribes and Pharisies had so corrupted the spirituall meaning of the Lawe wholly restraining it to bodily actions that Christ was enforced thereby to giue the right sense of manie places thereof and so by the light of the trueth to scatter the mist of their corruptions Our Mediatour was to bee true God 3 It was requisite that hee should bee God not an imaginary GOD and onely adorned with excellent giftes aboue all the Angels and Sainctes but very god by nature and that chiefly for these causes which here followe The first is that hee might bee able to sustaine the infinite wrath of GOD or greeuousnesse of punishment which shoulde bee temporall and yet equiualent to eternal paines Nowe a mere creature by reason of his infirmity woulde haue beene brought to nothing or beeing oppressed by the weight of so great a punishment would haue remained for euer subiect vnto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediatour and all the sinnes of all men which was altogether required by the infinite iustice of God it was behoouefull that that person shoulde bee of infinit strength and so to bee GOD who should suffer without falling into despaire or beeing brought vnto nothing a punishment finite in time but in greatnesse and worthinesse or valewe infinite Nowe necessarilie was that punishment finite in respect of time Because that our Mediatour might accomplish the benefite of our Redemption and nowe when it was perfectly merited apply it or bestowe it vpon vs by his forcible working that is might effectually saue vs it was necessary that hee shoulde by his power overcome death and first depell it and shake it off from himselfe These thinges coulde not haue beene doone by a meere man who of what strength soeuer hee bee cannot by his owne force or power wrastle out of the handes of Death Wherefore it was requisite that the Mediatour shoulde bee God Obiection No mere man able to perform the punishment due for sinne But a meere man was able by his obedience perfectlie to fulfill the Lawe Aunswere If wee graunt this yet that obedience coulde not haue beene a price for anothers debt because himselfe shoulde haue beene bound to perfourme it as beeing man It was required therefore that our Mediatour shoulde pay a sufficient punishment for vs which hee shoulde not haue been able to beare and ouercome Wicked men Diuels satisfie in neuer satisfiing except hee had beene withall true GOD. For not the Diuels themselues are able to sustaine the waight of Gods wrath much lesse shoulde wee men bee able to doe it Reply But all the Diuels and wicked men are constrained to beare sustaine the wrath of God Therefore creatures doe beare and sustaine it Aunswere They indeed beare the immeasurable wrath of God and sustaine sufficient punishment but so that the wrath of God is neuer satisfied by them and so they neuer recouer out of punishment For their punishment is extended to all eternitie The wicked die neuer dying But the Sonne of God did so beare the burden of Gods wrath that after he had satisfied for our sinnes hee did shake off that burden and draue it away both from himselfe and from vs. Why Christes punishment being but temporal was yet equiualent to eternal For his temporarie punishment was equiualent to eternall 1 In respect of the worthinesse of the person for the Sonne of God did suffer Acts. 20.28 God hath purchased the Church with his own blood Rom. 8.3 God hath sent his Sonne 2. For the grieuousnesse of the punishment because hee sustained the torments and the feeling or sense of the wrath of God and the horrors of death for the whole world He descended into hell Psal 18.5 The sorrowes of hel haue compassed me about Deutr. 4.24 God is a consuming fire Isay 53.10 He hath laid the iniquity of al of vs vpon him hee would breake him c. And hence is it also vnderstood why christ did so greatly tremble at death whereas many Martyrs haue without feare or trembling offered their throate to the persecutors But it was necessarie that it should be a finite punishment because otherwise there had beene no satisfaction if it had beene intended for euer The second cause is that his punishment might be a sufficient and full woorthy merit and ransome for the purging of the sinnes euen of the whole world and for the repairing of that righteousnesse and glorie which they had lost The worthines of this price must be infinit therfore so must the person also be himselfe which paieth such a price For that the creator suffered for the sinnes of the woorlde is by infinite more than the death of al the creatures and the conformitie or correspondence of all the Angels and holy men with God Wherefore the Apostles when they speake of Christs passion euer almost make mention of his Godhead Acts. 20.28 God hath purchased the Church with his blood 1. Iohn 1.7 The blood of Iesus Christ cleanseth vs from all sinne Ioh. 1.29 Behold the Lambe of God which taketh away the sins of the world Yea God himselfe in Paradise ioyneth these two Gen. 3.15 The seede of the woman shal breake thine head and thou shalt bruse his heele Wherefore not only the woorthinesse of the person himselfe doth declare the worthinesse of this price but also the multitude and greatnesse of sinnes which are committed from the beginning of the world
or second causes produceth those effectes to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when he susteineth vs by nourishments Deutr. 8 3. and driueth away diseases by medicines Isay 38.21 Take a lump of drie figges and lay it vpon the boile and he shall recouer So likewise God by his worde written read heard sheweth vnto vs both his will himselfe Luk. 16.29 They haue Moses and the Prophets let them heare them His mediate working sometimes by good means sometimes by bad Moreouer the mediate woorking or action of God is doone sometimes by good sometimes by vitious and sinfull instruments as wel naturall as voluntary Yet in such wise that the work of God in them and by them is alwaies most good most iust and most holy For the goodnesse of gods works depend not vpon the goodnesse wisedome and rightnesse of the instrument but of god As touching good instruments that by thē God worketh verie wel there is no controuersie among the Godly but of euill instruments all thinke not the same Neuerthelesse yet except we wil deny 1 the trials and chastisementes of the Godlie or 2 the punishmentes of the wicked which are doone by the wicked both to bee iust and to proceede from the will power and efficacie of God as also 3 the vertues and such actions and deedes of the wicked as haue beene for the safetie of mankinde to be the giftes and blessings of God that is except we will deny that God is a iust iudge of the world and power-full in operation and the efficient of all good thinges wee must needes doubtlesse confesse that God doth also execute and accomplish his iust and holy works and iudgementes by euill and sinfull instruments So God Numb 23.8 blesseth Israell by Balaam Deutr 13.3 tempteth the people by false Prophetes 1. Sam. 16.14 vexeth Saul by Satan 2. Sam. 15 12. punisheth Dauid by Absalon 8 He worketh al good things Euen in all creatures 8 All good thinges done by the will of God both great and small hee woorketh good things so that not onely hee doth engender and preserue in them a generall power and force of woorking but doth also effectuallie moue them so that without his will being effectuall and woorking that power and force neuer in any thing sheweth forth it selfe or is brought into act that is not onlie all force of working but also the act and operation it selfe is in al creatures from GOD as the efficient thereof and directer For by the name of good are vnderstood What thinges are saide to bee good 1 The substances and natures of thinges 2 Their quantities and qualities forces or powers or inclinations 3 Habits and faculties of the minde conformed to the will of God 4 Motions actions and euents as they are motions and agree with the Law of God 5 Punishments as they are the execution of gods iustice and are inflicted by god the most iust and righteous iudge of the world All these since they are either things created of God or some thing ordained by him and agreeing with his diuine Lawe and iustice they must needes both partake of the nature of good and proceed from god their efficient and by his prouidence continue and be directed Furder 5 All thinges present past and to come done by God whereas al thinges are saide to be done by the prouidence of God we vnderstand both things past euen from the beginning of the woorlde thinges present and thinges to come euen to all eternitie Isay 46.9 Remember the former thinges of olde for I am god and there is no other god and there is nothing like me c. 9 He permitteth also euill things to be doone 9 God permitteth euill thinges Euill is twofolde the one of crime or offence which is sinne the other of pain or punishment which is euerie destruction or affliction or forsaking of the reasonable creature inflicted by God for sinne Example of each signification meaning is Ier. 18. The euill of punishment is a Moral good and is done by God If this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them But now because the euill of paine or punishment being the exequution of the Law and declaration of Gods iustice is indeed a natural euil as it is a destruction of the creature but is in a consideration a moral good as it is agreeing with the order of gods iustice this sort of euils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to bee ascribed to God as autor efficient thereof 1 Because hee is the first cause efficient of al good things now all euill of punishment or pain as it is a punishment dooth partake of the nature of morall good because the law and order of Gods iustice requireth the punishment of sinne 2 Because it is the part of a iust iudge to punish sinne But God is iudge of the world wil be acknowledged the maintainer of his iustice and glorie 2. Chron. 19.6 Ye execute not the iudgements of man but of the Lorde 3 Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises Martyrdomes of the godly as also the passion and death of the Sonne of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As Amos. 3. There is no euill in the Cittie which the Lorde hath not doone Isay 47.5 I the Lord make peace and create euill Wherefore wee account in the number of good things the punishments of the wicked and gods iudgements which God not onely by his vnchangeable decree wil haue doone but also doth them by his effectuall power and will For although destruction be euill in respect of the creature who suffereth it yet is it good in respect of the Law and order of diuine iustice exacting it and in respect of God most iustly inflicting it executing as it were the proper and peculiar woorke of the iudge of the worlde 1 Obiection Wised 1.13 God made not death Answere True not before sin when he created all things 2 Obiect Hose 13.9 Thy destruction is of thy selfe Israel Answere True as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God 3 Obiect He will not death Ezech. 18.23 33.11 Answere He wil not death with a desire of destroying God wil and wil not death or that he delighteth in the destruction vexation or perdition of his creature neither would he it or woulde effect or cause it if it were nothing else but a destruction and perdition But he will it woorketh it and delighteth in it as it is the punishment of sinne and the
actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is vniust whether he worke by the good or by the wicked Because seeing he is most good his will onely is the rule of iustice and seeing be oweth nothing to any man he cannot to any man bee iniurious Wherefore to spoile another against the law commandement of God is sinne in it selfe and theft But god commanding Exo. 11.2 by an especial commandement the Israelits to spoile the Aegyptians it was not theft but a worke good in it selfe both in respect of God by this meanes punishing the iniustice of the Aegyptians as also of the Israelits doing to this end that they might obay therin the special wil commandement of god which if they had done without this commandement they had committed thâ—ir 2 Reply He that will and woorketh an action which is in it selfe sinne will and woorketh sinnes God will those actions God will those thinge which are sinnes in themselues in respect of mans will but not in respect of his wil which in themselues are horrible sins as are the hainous offences of Absalon 2. Sam. 12. The lying of the Prophets 1. Kings 22.23 The crueltie of the Assyrians making waste of Iurie Isay 10. Therefore God will worketh sinne Aunswere The Maior is true of one who worketh an action which is sinne disagreeth from the law of God in respect of his will who worketh it and not of others But the actions of the Assyrians and of others sinning which God effectually would were sins not in respect of the wil of god but of the will of the men themselues sinning For though god would the same thing yet would hee it not in the same sort that they A rule to be obserued of good and euil causes of one and the same effect But that this answer as also the former may be the better vnderstood may bee with greater certainty opposed against the like sophismes which humane reason in great number frowardly wresteth against gods prouidence this generall rule is to be obserued the truth whereof is manifest and the vse great in Philosophie both Naturall and Morall as also in Diuinitie One the same woorke or action or effect in subiect or matter is in consideration manner forme made most diuerse good and bad according to the diuersitie of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad a good cause is in it selfe a cause of good by an accident a cause of an euill bad effect or of vice which is inherent and remaining in the effect by reason of a bad vitious cause concurring in the producing of that effect contrary a bad euil cause is in it selfe a cause of euill but by an accident of good which good is in the effect by reason of a good cause concurring therewith to the producing of that effect Now then whatsoeuer God doth cannot be but most good most iust seeing both himselfe is most good hath no scope or ends of his counsels works but such as are most good alwaies agreeing with his nature law namely his glory the safety and saluation of his chosen But the creatures action is then good when both themselues are good haue a good end proposed vnto them of their action which end they haue when as they execute the commandement of God either generall or speciall being moued by the cogitation of this commandement whether they haue or haue not any knowledge of the counsell and purpose of God why hee commaundeth this or that thing to be done And the action of creatures is euil when both theÌ„selues are euil as also when being forsaken and not corrected by God they do a thing without his coÌ„mandement or not to that end as thereby to obay him Wherfore that worke the working and dooing whereof is ascribed by the Scripture both to God and to a corrupt euill creature must needs be good in respect of God euill in respect of the creature neither what is euill in that woorke may bee attributed to God neither what is good vnto the corrupt creature but by an accident So the afflicting or wasting of the Iewes was in subiect and matter one and the same worke which both God would ordeined and wrought the Assyrians yet in consideration and respect it was not the same but most diuerse For in respect of God purposing by this meanes to punish the sins of the Iewes it was the proper and most holy woorke of God in respect of the Assyrians who were both wicked cruell rauenous and bent not vpon the will of God which they were ignorant of but on the fulfilling of their owne rapacity hatred against the Law of God it was wicked robberie the proper woorke of the Assyrians as it is expressely shewed Jsay 10.7 c. which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper woorke of the Assyrians can be attributed to God nor the proper woorke of God vnto the Assyrians but by an accident because namely in one and the same losse and waste which God brought vpon the Iewes by the Assyrians the vniust woorke of the Assyrians did by an accident concur with the most iust worke of God Euen as a iudge is not therefore made a theefe nor a theefe made a iudge because a iust iudge putteth to death a robber by an euill executioner a theefe but one and the same slaughter is a iust punishment in respect of the iudge and murther in respect of the executioner beeing a theefe So a Captaine lawfully waging warre and laying waste the country of his enimies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Iob thereby to trie him doth iustly Satan and the Chaldeans spoiling vexing him for to fulfill their own lusts to destroy him do wickedly Wherefore it is a most true rule The end maketh the kinde of action either the same or diuerse 3 Reply That which is doone God simply not willing it God doth not will or worke sinne it selfe but only permitteth it is doone God willing it But sinne is it is sinne can not be doone god simplie not willing it Because God is omnipotent Therefore sinne must needes be doone God willing it And so it followeth that not only euils of paine and punishment but euils of crime and offence also are doone by the prouidence of God Answere The consequence of this argument is to be denied because the Maior hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not doone God not willing it may be done God either willing it or permitting it Or wee may aunswere that the Maior hath an ambiguity and doubtfull meaning
in it For God to will a thing is taken sometimes as for him to approue and woorke it sometimes for his permitting or not hindering a thing from being doone This to permit is in some sort to will as that he will not inhibit it although he dislike and punish it Sinne then is said to be doone GOD willing it not as if hee dooth intend like and work sinne as it is sinne but because he doth permit it that is he by his iust iudgement suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vitious corrupt creatures with his holy woork while he indeede mooueth and bendeth them by obiectes whither himselfe will but dooth not correct them by his spirit that so with God working well they also may worke well that is according to the knowledge of his diuine wil and with purpose of beeing obedient thereunto 4 Reply The priuation or bereauing of the knowledge of gods wil of rightnesse is from god Not to bereaue but to be bereaued of Gods knowledge is sinne as worker and effect or thereof This priuation is sinne Therefore sinne is from god as efficient thereof Aunswere There are foure termes in this Syllogisme For priuation in the Maior is taken actiuely to depriue bereaue forsake to withdrawe the grace of his spirite not to keep the creature in that goodnesse wherein hee was created nor to restore him to it beeing lost This woorke of GOD is most iust nothing repugnaunt to his nature and Lawe either because it is the most iust punishment of sinne or because God oweth nothing to any creature and therefore cannot be iniurious to any or an accepter of persons whatsoeuer hee dooth determine of his creatures In the Minor priuation is taken passiuely and signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want bicause it is receiued is in the creatures they themselues willing procuring it against the lawe of god it is sinne in them and is not wrought by god but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without god either furthering or enforcing it To rule sinnes is not to worke them 2 Obiection When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glorie of God and the safetie of his chosen But the creatures euen when they sinne are ruled of God Therefore sinnes are wrought by god Answere The conclusion pulleth in more than was in the premisses For this only foloweth of them therfore the actions also of sinners as they are actions that is as they are not sins but motions wrought by god are froÌ„ god are ruled of him for he wil the action but the prauity naughtines of the action which is from men he wil not Moreouer God through his great goodnes ruleth guideth sins also as they are sins yet not by woorking them but by permitting them and destining and directing them to certain ends and those most good 3 Obiection Of those thinges which are done by Gods prouidence God himselfe is autor and efficient But all euils euen of crimâ—â—ded offence are doone by the prouidence of God Therefore God 〈◊〉 author of all that is euill Aunswere The Maior is to be distinguished Those thinges which are doone by Gods prouidence that is Gods prouidence working them or are done aâ— proceeding from it God worketh them But al euil thinges are doone by gods prouidence yet not all alike Euils of punishment because they haue in them a respect and consideration of good are doone as proceeding from the prouidence of god for god hath from euerlasting decreed them and in time order and maner determined by him woorketh them Euils of crime or sinnes as they are such are not done as from or of the prouidence of God but according vnto the prouidence of god that is they are done by the prouidence of god not working them but permitting determining and directing them to most good endes and most agreeable to his nature and Lawe For god did not decree or wil woorke them but he decreed to permit them and not to hinder them from being done by others from concurring in actions with the holy and sacred word of god The third sophisme of contradictory wils HE that will that to bee done which hee forbiddeth hath in him contradictorie and flat repugnant willes But God will that to be done which he forbiddeth in his law as robberies spoils rapes murthers Therefore hee hath contradictorie wils Aunswere The Maior is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same woorke that is in the same manner and respect GOD will and will not the same but in a diuerse manner and respect Hee will and woorketh it as it is a motion and action and also a punishment of sinne or any thing agreeing with his Lawe and iustice as a triall or exercise or martyrdom of the godly He wil not neither alloweth nor commandeth nor woorketh anie thing as by reason of the corruption of the instrument by which he exerciseth his woork it swarueth from his diuine iustice and Lawe Nowe in a diuerse manner and respect to will and not to wil the same and yet to determine on that part whereof the reasons seeme strongest is not in vs much lesse in GOD absurde or repugnaunt The waste of Israel which the Assyrians wrought GOD wil as a punishment which his iustice of right did require hee wil not but condemneth and afterwardes most grieuouslie reuengeth in the Assyrians in as much as it was not the execution of Gods wrath God will the obedieÌ„ce of all as concerning his commaunding it vnto all but not as concerning his secret working of it in whom hee will but a fulfilling of their owne wrath and lustes against his Lawe So God will that all should obeie his worde and bee saued 1. In respect of his loue towardes al. for he is delited with the death of no man 2. In respect of his commaundement and inuiting of al to repentaunce But he wil not that al be conuerted so be saued in respect of his working or efficacy that is he commaundeth al men indeed to repent and beleeue and promiseth life to all that beleeue but he doth not any where promise that hee will work by his spirit in al that they should beleeue and be saued For if he would this it must needs bee that either all should obey Gods commaundements and be saued or that God should not be omnipotent Reply If god wil one thing in signification or by his commaundement and will effectuallie or by his efficacie and working another God no dissembler he shal be changeable and dissembler Aunswere This doth not thereof followe For euen when he wil
common to all three persons yet the order and manner of woorking is different and appropriate to eache But the Ransome the Sonne onely hath paied Secondly The Sonne is called the onelie Sauiour in respect of the creature to whom hee is opposed and from whom hee is discerned that is from the woorke of saluation not the Father and the holy Ghost but the creatures onely are excluded For no creature deliuereth from sinne and death So 1. Corinth 2.16 it is saide The thinges of god knoweth no man but the Spirite of god But it followeth not hereof that the Father and the Sonne knowe not themselues For the Spirite in that place is compared with the creature not with the Father and the Sonne Replie But there haue beene manie Sauiours of the people and some of them also called by the same name as Iosua Therefore not CHRIST onelie is Sauiour Aunswere Other were termed Sauiours but in a most diuers respect First Because they carried a type of this IESVS as our true onelie and designed Sauiour by GOD. Nowe albeit the Patents of Iosua when they gaue him this name coulde not so much as suspect that by him shoulde come the deliuerie of the people of Israell yet was it decreed with GOD from euerlasting that hee as also others shoulde bee a type of the onelie Mediatour and Sauiour Wherefore by his secrete and vnknowen prouidence hee so mooued and ruled his Parentes willes that they shoulde call him Iosua Secondlie GOD by them bestowed onelie corporall and temporall benefites vpon the Israelites But by this Iesus he saueth all the chosen dispersed through the whole world from all euils both of bodie and soule from sinne and death euerlasting Thirdly Christ is the author of all good things both temporal and eternall and these he by his owne efficacie bestoweth on whom he will They were onelie instruments and ministers by whom Christ gaue safety and benefites temporal to the people 2 Iesus is the perfect sauiour 2 Moreouer that this Iesus is the perfect Sauiour and doth most perfectlie deliuer vs from all euils these places testifie Col. 2.9 In him dwelleth all the fulnes of the godhead bodilie And verse 10. Yee are compleat in him that is Christ is that one and perfect God the fountaine of all knowledge and good therefore he is sufficient for your saluation he who hath Christ cannot bee ignoraunt or want any of those thinges which are necessarie to eternal blessednes neither hath any need to aske them elsewhere 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sin Hebr. 7.25 Christ is able perfectlie to saue them that come vnto God by him seeing he euer liueth to make intercession for them Against the Papists merits and intercessions of saintes Hereof in the 3â— question of the Catechisme is inferred a notable consequence against the Papists who couple their owne woorkes and the intercessions of Saintes with Christes merite and intercession namely that they indeede spoile and robbe Iesus of this glorie whereby hee is the perfect and onelie Sauiour Which is also true of them who seeke for but the least iot of saluation or felicitie in themselues or other thinges without Christ The collection is this He is the perfect and onelie Sauiour who bestoweth saluation neither iointlie with others nor in part onelie but full intire and whole But this Iesus the sonne of Marie is that Sauiour which is the onelie and perfect Sauiour whereof demonstration hath beene made a little before Wherefore hee bestoweth saluation neither iointlie with others neither part thereof onlie but he alone performes the whole and by a consequent they who ioine moe intercessours with Iesus or craue and expect anie part of saluation elsewhere doe indeede denie the onelie Sauiour Iesus Obiection To pray for others is to make intercession God will that one should pray for another as the Saintes for Saintes Therefore he will that one make intercession for another And by a consequent the glorie of Christ is not impeached if the intercessions of Saints be adioined vnto his intercession Answere There is an ambiguitie both in the woorde Praier and in the word Intercession God wil that one pray and make intercession for an other But this they must doe not standing on the worthines of their owne intercession and merites but on the worthines of the intercession and merites of the onely Mediatour Christ Christ maketh intercession for vs because he prayeth will and obtaineth and effectuateth it himselfe that for his owne sacrifice and prayers wee may bee receiued of God the father into fauour and bee reformed according to his image Christ therefore maketh intercession for vs by the vigour and vertue of his owne proper worthines and merite for his own worthines be is heard and obtaineth what be desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists faigne that the Saintes doe by their owne merites and praiers obtaine for others grace and certain good thinges at Gods handes they manifestly derogate from the glorie of Christ and denie him to bee the onelie Sauiour 2 From what euils he saueth vs. HE deliuereth vs from all euils of all both crime Christ saueth vs from all euils both of crime and paine and paine most fullie and perfectly Math 1.21 He shal saue his people from their sinnes 1. Iohn 1.7 The bloud of Iesus Christ clenseth vs from all sinne that is that it may not bee imputed vnto vs and that it may not raigne in vs but bee abolished and so wee at length leaue off to sinne Wherefore also hee deliuereth vs from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus Iohn 10.28 I giue vnto them eternall life The saluation then which this our Sauiour Iesus Christ bringeth vs is righteousnes and life euerlasting Dan 9 24. Seuentie weeks are determined to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes 1. Cor. 1.30 He is made vnto vs wisedome righteousnes sanctification and redemption 3 How he saueth HE saueth vs after two sorts First by his merite that is yeelding a sufficient punishment or satisfaction for our sinnes Christ saueth vs â— By his merit whereby hee hath merited for vs remission of sinnes reconciliation with God the holy Ghost saluation and life euerlasting Vnto this beare many places of holy Scripture witnesse in plentifull sort 1. Iohn 2.2 If anie man sinne wee haue an Aduocate with the Father Iesus Christ the iust And hee is the reconciliation for our sinnes and not for ours onelie but also for the sinnes of the whole woorld Rom. 3.25 Whom God hath set forth to be a reconciliation through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes Rom 5
presently For so had hee perished for euer Wherefore the Sonne offered a mitigation and lenifieng raised him vp to a new life that stil notwithstanding he should remaine subiect to the corporal death which yet should not be deadlie and pernicious vnto him 3 In respect of the promise made to the fathers both by words as in Isa 53.7 He is brought as a sheepe to the slaughter and as a sheepe before the shearer is dum so openeth he not his mouth by sacrifices wherby god promised that christ should dy dy such a death as should be an equiualēt price for the sins of the whole world This could not be the work of any meere creature but of the son of god only and therefore it was requisite necessarie that the Sonne of God should suffer so grieuous a death for vs. Obiection Then they doe not satisfie gods iustice who are punished because their punishment is endlesse and eternall Answere They satisfie by eternal punishment Replie So then might we also be deliuered from the curse by our selues Aunswere So then shall wee neuer bee deliuered but shall susteine punishment eternall which is without ende Out of this which hath beene saide we may draw this doctrine 1 That sinne is most of all to bee eschued of vs which could not bee expiated but by the death of the sonne of god 2. That wee ought to bee thankefull to the sonne of god for this his so great a benefit of vnspeakable grace fauour bestowed vpon vs. 3. That all our sinnes how many how great and how-greeuous soeuer they be are expiated and done awaie by the death alone of Christ 3 The fruit of Christs death THE fruite cōmoditie of Christs death is the whole work of our redemption 1. Iustification or remission of sinnes because the iustice of God requireth that God should not punish a sinner twise but hee hath punished our sinnes in Christ Therefore hee will not punish againe the same in vs. 1. Iohn 1.7 The bloud of Iesus Christ purgeth vs from all sin as well originall as actuall as well of fact or doing what we should not as of omission or not dooing what we should The cause of this effect is the death of Christ 2. The gift of the Holy ghost through his working regeneration a new life because Christ by his death hath not onely obtained for vs pardon for our sinne and reconciliation with god but also the gift of the holy Ghost that by his working and vertue the old man might bee crucified with Christ that is that by the Holy Ghost through the efficacie of Christs merite our engraffing into him our corrupt and as yet not regenerated nature might bee abolished in vs and that of the contrarie righteousnesse might be begunne in vs the image of God destroied by the Diuel in vs might bee restored and wee by the same spirit moued to shew yeelde all thankefulnes for so great a benefite 1. Cor. 1.30 Christ is made vnto vs righteousnesse wisedom sanctification and redemption Col. 2.10 Ye are compleat in him The death of christ is the impellēt or motiue cause in effectuating our regeneration in two respectes 1. In respect of god because for the death of christ god pardoneth vs our sinne and giueth vs the holie ghost Galat 4.6 Because yee are Sonnes god hath sent forth the spirite of his Son into your harts which crieth Abba Father 2. In respect of vs also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death vnto themselues for them it is vnpossible to be vnthankfull For all after they are once iustified prepare and addresse themselues to do those things which are grateful vnto God for regeneration or the desire and endeuour of obeying God cannot bee separated from the applying of his death vnto vs nor the benefite of regeneration from the benefite of iustification All who are iustified are also regenerated and sanctified And all who are regenerated are also iustified Obiection 1. Pet. 1.3 The Apostle attributeth our regeneration to Christes resurrection why then is regeneration here attributed to his death Aunswere It is attributed vnto Christes death as touching his merite for hee merited regeneration for vs by dieng And it is attributed to Christes resurrection in respect of the applieng of it for by rising from the dead he applieth vnto vs regeneration and giueth vs the Holie Ghost 3. Eternal life is also the fruit of Christs death Ioh. 3.16 God so loued the woorld that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 1. Iohn 5.11 GOD hath giuen vnto vs eternall life and this life is in his Sonne Obiection Jf Christ died for vs why then die we too For hee should not die for whom another hath alreadie died otherwise the satisfaction would seeme double Aunswere He for whom another hath died should not dy as thereby to satisfie that is so that his death should be any merite or satisfaction but there are other causes why we must die For wee die not to satisfie the iustice of God but by death as a meane to receiue those giftes which Christ by his death hath merited for vs. For this our temporal death is 1. An admonition of the greatnesse of sinne 2. A purging and cleansing of vs. For by death are purged out the reliques and remaines of sinnes in vs. 3. A translating into eternal life For by corporal death is the passage of the faithfull made into eternall life Reply If the cause be taken away the effect is takē away but the cause of death in vs which is sin is taken awaie by Christ therefore the effect also which is death it selfe ought to be taken awaie Ans Where al cause is taken awaie the effect also is taken awaie but in vs all cause of death is not taken awaie as concerning the purging out of sinne albeit it bee taken awaie as touching the remission of sinne Or we maie aunswere vnto the Minor proposition That sinne is indeede taken awaie as touching the guilt but it is not taken away as touching the matter of sinne which as yet remaineth AND BVRIED THE causes of Christes buriall are 1 That we might knowe that hee was dead indeed For the liuing are not buried but the dead only And hither belong some parts of the storie penned by the Euangelists as that christ was pearced with a launce that he was taken downe from the Crosse that he was annointed wrapt in linnen clothes For as by the touching feeling of him by his eating appearing after his resurrection we gather that he did indeed rise again so of the other we collect that he was indeede dead 2 That the last part of his humiliation whereby hee did debase himselfe for our sakes might bee accomplished That was his burial in which his body was as well cast into the earth as any other
crie with a loude voice vnder the aultar saying How long Lord holy and true doost not thou iudge and auenge our bloode on them that dwell on the earth Wherefore the soules liue 8. Luk. 16.22 Lazarus is said to bee carried into Abrahams bosome and out of the same place also it is apparent concerning the souls of the wicked For the rich glutton is also saide of the contrarie to bee caried downe to hell These testimonies therefore of Scripture teach and confirme most euidently that not onely in the bodie before death and after the resurrection of the bodie but also in the whole space and time comming betweene the soules are liue feele vnderstand out of the bodie though the manner of their operations bee to vs vnknowen Wherefore also this gift of immortalitie hath some similitude with God who alone as the onely fountaine and author of life hath immortalitie 1. Timot. 6. Man should haue liued immortallie if hee had not sinned But furdermore that man should haue lead a blessed life immortallie and for euer not in soule onely but also in bodie if hee had not purchased death and mortalitie vnto himselfe by sinne is first hereby proued because by sin death entered into the worlde as the wages of sinne Rom. 5. 6. Next because wee being freeed from sinne by christ are also freed from death And lastly because God him-selfe did withdraw from man being made by sinne subiect vnto death the signe or sacrament of immortalitie which was the fruite of the tree of life Gen. 3. Wherefore their obiections are nought worth who imagine the soules after death to sleepe or vanish away For Gen. 1. and 1. Cor. 15. Adam is saide to haue beene made a liuing soule not simplie as these will haue it like as other liuing creatures are termed in the same place liuing soules but as being made to the image and similitude of God which hee hath not in common with other creatures Gen. 2. When God saieth Jn the day that thou eatest of the tree of knowledge of good and euill thou shalt die the death hee doth not threaten vnto man the destruction or extinguishing of his soule but eternal death that is Sundrie places of scripture alleaged against the immortality of the soule interpreted according to their right sense and meaning the horrible feeling and terrour of Gods wrath and iudgement and to liue forsaken and cast from God subiect to all miseries and tormentes an adioint of which death is the separation of the soule and body which at that time through the mercy of God that mankind might be saued was differred For so was Adam dead while yet hee liued in Paradise according to Gods denouncement euen assoone as he had eaten of the forbidden fruite So in eternal death liue all the damned and reprobate Whose fire shall not bee put out and their worme not dy So Ephes 2. they are said to be dead through sinne who liue in sinne without repentaunce And Ephes 5. Hee is willed to rise from the dead who is reclaimed from sinne to God And Rom. 7 5. Paul saith that he was dead through the knowledge of his sinne and the wrath of God Iob. 11. Act. 7. 1. Cor. 11. 1. Thess 4. The deade are saide to sleepe but this is by a * Synecdochâ— figure of speech translating that which is proper vnto the bodie to the whole man For that this belongeth to the bodie which is to bee recalled from death to life as it were from sleepe to wake againe manie places declare as Iob 7. Beholde now I sleepe in the dust For not the soule but the bodie onely sleepeth in the dust and graue The Preacher saith The condition of the children of men Eccle. 3 1â— and the condition of beastes are euen as one condition vnto them Therefore there is no immortality of the soul Ans It is a fallacie concluding that which is in some respect so to bee simplie so 1. Men die as beastes in that men must needes once die and depart out of this life because men are not here to continue for euer nor haue heere a setled place 2. Men die as beastes that is in the sense and iudgement of the wicked Blessednesse and the kingdome promised to the Godly is saide then first to fall vnto them at the last daie Mat. 24.25 Mar. 13. Dan. 12. But these places shewe not that the soules of the godly doe not presentlie when they depart from their bodies enioie celestial blessednesse and ioy but that at the last daie when their bodies are raised againe their felicitie and glorie shall bee consummated and made absolute For so we praie thy kingdome come when yet God now also raigneth in vs. Of that which is saide 1. Corint 15. If in this life onelie wee haue hope we are of all men most miserable they thus reason He that is blessed and happie before the resurrection is not without the resurrection most miserable But we without the resurrection should be of al men most miserable Therefore we are not before the resurrection blessed and happie But the Maior wee aunswere Hee is not miserable without the resurrection who cannot onely before it but without it also bee blessed But wee are in such wise blessed before it that notwithstanding without it following and ensuing wee cannot enioie that former blessednesse because God hath ioyned with so vnseparable a knot the beginning and proceeding and finishing or perfection of the Electes blessednesse that none can haue the beginning who must not come to the ende consummation thereof Wherefore either we must rise again or wee must want also that celestiall blessednesse before the resurrection Rom. 8.11 Jf the spirit of him that raised vp Jesus from the dead dwell in you he that raised vp Christ from the dead shal also quicken your mortal bodies Heb. 11.39 These all through faith are deade and receiued not the promise Therefore they receiued not their countrie We aunswere first Although they dying had not found their countrie yet would it not follow of these woordes that they are not at al or haue no sense after death For he that is not or hath no sense seeketh not his countrie Secondly The author of that Epistle doth not speak of the life after death which is lead in the celestial countrie 2. Cor. 5. but of this life in which the faithful walking their pilgrimage sought for the celestiall countrie not finding their countrie on earth Psalm 78.39 They are flesh a winde that passeth awaie and commeth not againe By these and the like speeches the breuitie of mans life and the frailtie and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eftsoones vanishing awaie so Psalm 103. they are compared to dust grasse and flowers of the field Likewise Job 14. Hee shooteth forth as a flower and is cut downe and vanisheth as a shadowe Isaie 40.6 All flesh
generally meant The recalling of sinners vnto God is proper vnto the Gospel For this precept is proper vnto the Gospell That it commandeth vs to beleeue it to embrace the benefit of Christ and now being iustified to begin that righteousnes which the Lawe requireth of vs. Wherefore the Gospell is the preaching of repentaunce because it willeth sinners yeelding them hope to obtaine pardon thorough and for CHRIST to returne vnto GOD. It sheweth them the way howe to exercise true repentaunce and beginneth it in their hearts by the force of the holy Ghost These thinges are not doone by the Lawe but by the Gospell onely They reply Yea but the Lawe also willeth vs to beleeue and commaundeth conuersion Therefore it is not proper to the Gospell or else the Gospell is not diuerse from the Lawe Aunswere Both the Law and the Gospell commaundeth faith and conuersion to God but diuersly The Lawe dooth it onelie in general because it commaundeth vs to beleeue euery woord of God Both the lawe and the Gospel require faith that is all the promises commaundements and threatninges of God deliuered either in the Lawe or in the Gospell and that with a denouncing of punishment except wee doe it The Lawe saith Beleeue euerie woorde of God it willeth therefore that we beleeue and obey this commaundement also by which God in the Gospell commaundeth vs to returne vnto him and to beleeue in Christ But the Gospell in speciall and expresly willeth vs to embrace by faith the grace promised vs in Christ and to returne vnto God that is it saith not in generall Beleeue all the promises and denouncinges of God c. For this it leaueth vnto the Law but it saith plainely and expressely Beleeue this promise to wit that thy sinnes are pardoned thee and that thou art receaued of God into fauour by and for Christ and returne vnto GOD. Further it exhorteth vs both inwardely and outwardely by the woord and Sacramentes that wee walke woorthie of him that is doe such woorkes as are pleasing to GOD but this it dooth onely in generall and therefore sendeth vs backe vnto the Lawe which in particular and distinctly declareth what that righteousnes or obedience or workes are which God requireth of vs. 4 What are the proper effectes of the Gospell THe proper effectes of the gospell are 1. Faith Roman 10.17 Faith commeth by hearing 2. Corint 3.8 The gospell is the ministery of the spirite Rom. 1.16 The gospell is the power of God vnto saluation to euerie one that beleeueth 2. Our whole conuersion vnto God iustification regeneration and saluation which are the effects of Faith For by Faith as by the instrument whole Christ together with all his benefits is receiued 5 Whence the truth and certainty of the gospel maie appeare THe truth and certainty of the gospell that is of the promise of grace appeareth 1. By the testimony of the holy ghost 2. By the prophecies which haue bin vttered by the Prophets and other holy men 3. By the fulfilling of those Prophecies which was accomplished in the new Testament 4. By the miracles whereby the doctrine of the gospel was confirmed 5. By the end or property of the doctrine of the gospel Because that alone sheweth the way how to escape death and sinne Question 20. 21. of Faith The necessitie of the true doctrine of Faith THese two questions are necessarily annexed to the former concerning the Mediator Christ the gospel For without this Doctrine of faith neither the Mediator neither the preaching of the gospell are profitable to anie but rather encrease and aggrauate their condemnation For albeit the satisfaction of our Mediatour Christ for our sinnes be most perfect and God doth testifie in his gospell that hee will accept it for righteousnesse for it receiue men into fauour yet notwithstanding all are not freed from miserie but they only who beleeue the gospell and also doe apply the merit of Christ vnto themselues by a true faith For of that condition is Christes righteousnesse made ours if wee receiue it now that receiuing is the act and worke of faith alone that is faith only is the mean whereby we are made partakers both of Christ himselfe and of all his benefites Wherefore we are diligently to learne out of Gods word what is the nature and what the propertie of faith Grace is greater than sinne in respect of the sufficiencie of Christes satisfaction not in respect of the application thereof 1 Obiection Grace exceedeth the sinne of Adam If therefore for the sinne of Adam al men are cast away much more by the grace of Christ all and not beleeuers onlie are saued Aunswere to the Antecedent Grace exceedeth and is aboue sinne in respect of the sufficiencie of the satisfaction not in respect of the application thereof Wherefore that al are not saued through the satisfaction or obedience of Christ the fault thereof sticketh in men themselues and is to bee ascribed vnto the vnbeleeuers who embrace not the grace of Christ offered but like vngratefull men reiect it But in the beleeuers onlie doth god obtaine his end and purpose when as they bee thankefull vnto God receiue the benefites of god by a true faith and celebrate and magnifie them in their whole life 2 Obiection Whomsoeuer Christ hath fully satisfied for they are to be receiued of god into fauor For so doth the Iustice of god require But Christ hath fullie satisfied for all the sinnes of all men Therefore al men are to be receiued of god into fauor or if this be not doone god shall be vniust or somwhat is derogated from christs merit Aunswere The Maior proposition beeing vnderstoode simply and without any limitation is false All are receiued into fauor for whom Christ hath satisfied to wit if they apply the satisfaction of Christ vnto themselues by beleeuing and resoluing that they are for that his satisfaction accepted of god Ioh. 3.16 So god loued the world that he gaue his Sonne that whosoeuer beleeueth in him might haue euerlasting life And hereof it appeareth wherefore all are not saued euen because all doe not apply by faith Christes satisfaction vnto them and god will haue examples to remaine not only of his mercy in his chosen but of his Iustice also in the reprobate This would not be if al without making of difference were saued Obiection Adam by one sin made al subiect to condemnation but Christ doth iustifie only some The force of Christes satisfaction is seene not in the multitude of them who are saued but in the greatnes of the benifit The force therefore is greater of sin to condemne than of the satisfaction of Christ to saue Auns We deny the consequence of this argument because the efficacie and excellency of the satisfaction of Christ is not to bee esteemed by the multitude of them who are thereby saued but by the greatnesse of the benefit it selfe For it is a greater work to deliuer and
saue euen one from euerlasting death than to make all men by one sin guiltie of euerlasting death For be it that Christ should saue euen but one man 1. It was necessarie that hee shoulde paie in a finit time a punishment in greatnesse and valewe infinit not only for that one sinne of Adam but for other infinite sinnes which followed it of which euery one also deserue infinit punishment 2. It was required also that he should purge and take away not onlie that originall birth-sinne but also infinite others 3. and should restore in vs a perfect conformitie with god Wherefore the grace of Christ in sauing euen one man doth in infinit manner exceed the sinne of Adam Againe that al are not saued by Christ the cause lieth not in the force and excellency of his satisfaction or in the merit of Christ for this in it selfe is a sufficient and ful worthie ransome for the expiating of al the sinnes of al men but the fault rather is in men who do not as much as applie vnto themselues by a true faith Christs merit as they doe apply vnto themselues the sinne of Adam both by beeing borne in it and consenting vnto it and in fostering it For the grace of God is not narrower or of a straiter compasse than sinne in respect of the sufficiencie of Christes satisfaction but in respect of the sufficiency of the application thereof which is required of men For God will not so shewe his mercie as that he will not also exercise his iustice Now the reason why God doth impute for perfect righteousnesse the merit of Christ to beleeuers onely and restoreth saluation vnto them is for that in them alone he obtaineth the end both of his creation also of his deliuerie iustification euen his praise and glorie For they only agnise this benefit of GOD and yeeld thanks vnto him for it the rest despise it OF FAITH HAVING declared the Doctrine concerning the Mediatour which is the gospell it remaineth that we speake of the meane whereby wee are made partakers of the Mediatour that is of faith without which also the preaching of the Gospell profiteth and auaileth nothing The principal questions concerning Faith are seuen 1 What faith is in generall 2 How many kindes of faith there are 3 How those kindes differ 4 How faith and hope differ and agree 5 What are the causes of faith 6 What the effects 7 To whom it is giuen 1 WHAT FAITH IS FAith in generall is a knowledge of certaine propositions a firme assent caused by the authoritie of a true witnesse who is not thought to deceiue whether it be God or Angell or Man or Experience or it is to assent firmelie to a thing knowen for the asseueration sake word of true witnesses This faith reacheth to thinges both diuine and humane Wherefore wee must giue a more restrained faith which may agree to diuine thinges which notwithstanding must bee also generall Theologicall faith therefore is a certaine knowledge firmely yeelding assent to all thinges The definition of Theological faith in general which are deliuered in the sacred Scriptures of God his will and woorkes and of sinne euen because God himselfe dooth affirme it or it is to yeeld assent to euerie word of God deliuered to the Church either in the Lawe or in the Gospell for that it is the asseueration or auouching of God himself Oftentimes it is taken for the very doctrine of the Church or those thinges whereby wee are out of Gods woorde enfourmed and instructed vnto faith or assent and beleefe Furthermore albeit there be also other certain notices whereunto we firmely giue assent as vnderstanding or apprehension of principles Science Sapience Art How faith differeth from all other kindes of knowledge Prudence for the assent comming vnto the notice doth confirme and perfect it so that what knowledge of a thing is had without assent it is imperfect and vnprofitable yet none of these are that faith especially the Theologicall such as a little before it is described For to those notices or apprehensions we doe assent either because they are naturally engraffed in our mindes or for that they bring demonstrance or some other true and certaine proofes But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophie but commeth and dependeth of a peculiar and supernaturall reuelation or diuine Testimonie That therefore which is added in the former description for the asseueration of God himselfe distinguisheth Theological faith from al other knowledges euen the most certaine And this generall definition of Theologicall faith is necessarie that wee may not thinke that out of Philosophie or such principles as are naturally knowen to all are to bee drawen reasons or argumentes sound and sufficient to confirme the articles of our faith but may know that the woord of God and those good and necessarie consequences and arguments which are framed out of it are a supernaturall light and more certaine then all though most exact and exquisite demonstrances either natural or Mathematicall of Philosophers 2 What are the kinds of faith 1 Historical 2 Temporary 3 Working miracles 4 Iustifieng What historical faith is THe difference of these kindes one from the other appeareth out of their definitions Historicall faith is to know and think al those thinges to bee true which are manifested from aboue either by voice or by visions or by any other manner of reuelation and are taught in the bookes of the Prophetes and Apostles and thus to be persuaded of them for the asseueration and testimonie of god himselfe It is called historicall because it is a bare knowledge of such thinges as God saith hee dooth or hath done or hereafter wil doe Of this faith these Testimonies of holy Scripture make mention Iames 2.19 The Diuels beleeue and tremble For the Diuel knoweth exactly both what things are written in the woorde and also what are not written Because he is a spirit witty quick and learned hee is present and seeth whatsoeuer things are doone in the church also through long experience hath known doth know the doctrin of the church to be true c. 1. Cor. 13.2 If I haue al faith so that I moue moūtains c. Which saying may be constred of al the sorts of faith Iustifing faith only excepted Act. 13. Simon Magus is said to haue beleeued to wit that the doctrine was true which the Apostles did propound Historical faith good in it selfe but made ill by them who can not applie it vnto themselues Wherefore historicall faith may be without iustifieng faith although iustifieng faith is not without it for the historical is a part of the iustifieng therefore this is good and profitable and necessarie in it selfe but is made in Diuels and men sinne by an accident for that they apply not