benefite of iustification It may be heere demaunded whether the works of grace and regeneration as they are called haue not some place in the condition of the couenant of grace for all the good works of nature are hence excluded I answer that the very works of regeneration are not contained in the condition of the couenant of grace First for that the couenant of grace is made with the vniust and vnregenerate now how can their works be iust good Next in the couenant of grace both regeneration it selfe and all the holy fruits thereof are promised for in it all the benefits of Christ be promised the beleeuers Now then the promise of the couenant must necessarily differ from the condition of the couenant But this you will Obiection say It is euident that in many places of the new Testament that life eternall or as they say the reward of eternall life is often promised vnder the condition of good works that is the works of regeneration as 1. Timoth. 4. Godlinesse is profitable vnto all things hauing the promises both of this life and of the life to come Luke 14. It shall be repaid thee in the day of the resurrection of the iust Matth. 5. Your reward is great in heauen Matt. 19. He shall not lose his reward Gal. 6. Let vs not be wearie in weldoing for in due season we shall reape if we faint not Ephe. 6. Knowing this that what good soeuer euerie man doth that he shall receiue of the Lord. Heb. 6. The Lord is not vniust to forget your worke and the loue which ye ministred vnto the saints 2. Thess 1. 6. Notwithstanding it is a righteous thing with God to render affliction in like manner to them which afflict you and vnto you which are afflicted rest with vs. To these I answer In my Answer Three kinds of promises in the Gospell iudgment there are three distinct kinds of promises in the Gospell The first is the promise of the couenant of works wherein eternall life is promised vnder condition of works done by the strength of nature Thesecond is the promise of the couenant of grace which is propounded vnder condition of faith The third kind of promises are those particular and special promises which are to be referred to the couenant of grace found euery where in the Gospell and made vnder condition of the works of grace and regeneration These three kinds of promises differ first in conditiō next in propriety thirdly in subiect fourthly in end and vse First thē they differ in condition for y e promise in the First difference couenant of works is vnder condition of y e works of nature the strength therof In the couenant of grace the promise is vnder condition of faith in Christ In the promises which I cal particular or special promises there is a cōdition of works indeed but of the works of grace and regeneration and not of the works of nature or any naturall facultie Secondly these promises differ in proprietie for the promise in the couenant of workes is Second differēce meerely legall and requires the condition of works done only by the strength of nature commanded in the lawe and to be done according to the strict rule of Gods law and the works of nature or wrought by natural strength are properly called the works of the law Rom. 9. 32. And the promise in the couenant of grace is not legall but meerely Euangelicall for the condition here is not of any worke morall and naturall but of faith in Christ and of Christ himselfe to bee apprehended by faith Lastly those particular promises they are partly Euangelicall partly legall for the condition is of workes which proceed from grace and regeneration and therefore of such works as in regard of their originall may truly be called Euangelicall works but because the law morall is the rule of them in this respect they may also be called legall works Thirdly these promises differ in subiect because Third differēce the promise in the couenant of works is propounded to them which now after the breach of that first couenant of works lie dead in sins offences hauing notwithstanding Ephe. 2. 1. for the time no sense of sin nor death The promise in the couenant of grace is giuen to them which are also dead in sinnes and transgressions but hauing some feeling of sinne of death and of their owne miserie wrought in them by the law and legall couenant and as for those particular promises they are proposed to them which are alreadie iustified renewed by faith in Christ Lastly these promises differ in vse and end for the end of the couenant of works is that wretched sinners which 4. difference are void of sense of their sin and miserie may be awakened to feele and acknowledge their owne sinne and miserie that is as the Apostle speaketh Rom. 7. 9. 10. that sinne may reuiue in them and that they may die that is they may feele that they be dead in sinnes and offences Of this vse of the law see Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vse then of the couenant of works to worke in vs the sense of sinne and miserie and to prepare men to receiue grace Therefore the doctrine of the Gospell begins with the legall doctrine of works and of the lawe morall for the Gospell should preach and promise in vaine righteousnesse and life to the beleeuers if they were not first prepared by feeling their owne corruption and miserable condition to heare and receiue grace by the Gospell For this cause Christ himselfe first Matth. 5. 17. and after freeth and restoreth the law as pure from the leuen of the Pharisees expounding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection and exact seuerity thereof for this very cause that men by this light of the couenant of works law morall might acknowledge how miserable they be by nature and so might hereby bee prepared to embrace the couenant of Grace So did Christ prepare that rich young man which came vnto him to be schooled as hee made shew to entertaine the couenant of grace Wilt thou saith he enter into life Keepe the commandements Paul begins his doctrine in the Epistle to the Romans from the law and couenant of works and spends neere his three first chapters of his Epistle in this doctrine to this end that he might conclude all vnder sinne and condemnation and so might prepare men to the doctrine of grace which begins Rom. 3. 21. So Gal. 4. 21. he teacheth the Galathians that would be vnder the law as he speaketh their miserable seruitude which be in that condition and how at the last they are cast out of Gods kingdom for this verie cause that the Galathians renouncing all confidence in that righteousnesse which is by the law couenant of works might lay hold on that righteousnesse which is by faith and
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
of faith 167 31 The opinion of the aduersaries concerning faith 176 32 Of hope 191 33 Of Charitie or Loue. 198 34 Of Repentance 202 35 How farre a wicked man may proceede in repentance 210 36 What the iudgement of Papists is of repentance 213 37 Of mans free-will 216 38 Concerning the free grace of God 226 39 Of the meanes whereby God from the beginning hath reuealed both his couenants vnto mankinde 238 A TREATISE OF OVR EFfectuall Calling and of certaine common places of Theologie contained vnder it CHAP. 1. Of our effectuall Calling GOds effectual calling is that wherby God calleth out of darknesse into 1. God cals by his word preached his admirable light from the power of satan vnto God in Christ Iesu those whom hee knew from eternitie and predestinated vnto life of his meere fauor by the promulgation of the couenant of grace or preaching of the Gospell Such also as be called by the same grace of God answer 2. Man answers by beleeuing and beleeue in him through Iesus Christ This answer is of faith which is in verie truth the condition of the promise which is in the couenant of grace Wherefore our effectuall calling doth consist of the promise of the couenant which is vnder condition of faith and in faith also which is nothing els but the fulfilling of the condition Therefore there be two parts of our effectual calling the first is the outward calling of such as are predestinate Two parts of our effectual calling vnto life from darknesse vnto light and that of Gods meere grace and that I say by the publication of the couenant of grace or preaching of the Gospell The latter part is their inward faith wrought in them by the same grace and Spirit of God whereby they are conuerted from Sathan vnto God for I cannot see how this second part of our effectual calling can differ from faith it selfe In the first part of our effectual calling first we are to consider the persons calling called The person which calleth vs properly to speake is God himselfe for he only promiseth in his couenant calling those things which bee not as though they were Roman 4. ver 17. The persons called are they whom God knew before and hath predestinated vnto life for whom he hath predestinated them he hath called Rom. 8. Secondly in the first part of our effectuall calling the cause which moued God hereunto is his owne speciall grace for the cause of all Gods blessings vpon vs is in himselfe For as hee did predestinate vs in himselfe according to the good pleasure of his owne will Ephe. 1. 5. so hath hee called and iustified vs in himselfe and shall glorifie vs in himselfe to the praise of the glorie of his grace that all glorie may be wholy ascribed vnto him Thirdly we be to obserue the instrument of our vocation which is the couenant published Instrument of our vocation or the Gospell preached Fourthly in this former part of our effectuall calling we bee to consider the estate from which and the estate whereunto we be called The condition from which we be called is darknesse the power of Sathan and that miserable plight which is without Christ in sin and death The state whereunto we be called is light God himselfe and that blessed condition of man in Christ Hence it is euident that these common places of Diuinitie Of Gods word and of sinne and the miserie of mankind must bee referred to this argument of our effectuall calling as to a most generall head in religion In the second part of our effectuall calling these branches must be noted First that the cause wherefore we answer Gods calling or beleeue in God is Gods own grace which worketh in vs this faith by the holy Ghost which is giuen vs with his word For like as God of his meere grace calleth vs outwardly vnto himselfe so the same his grace and free loue in Iesus Christ kindleth this faith in vs whereby we answer his heauenly calling And in this 2. part of our calling which we say doth 2. Part of our calling faith consist in faith if we desire yet more deeply to search it there is a double grace or working of God in our hearts The 1. is whē he inlightneth vs by his holy spirit pouring a new a heauenly light into our mind before so blind as that it neither saw nor could see the things which doe belong to the Spirit of God 1. Cor. 2. 14. 15. The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them In the wil which is altogether froward and quite fallen from God he worketh an vprightnesse and in all the affections a new holinesse Hence proceedes the new creature and that new man which is created after God in righteousnesse and true holinesse Ephe. 4. 24. The Papists call this first grace in the faith and work of the holy Ghost not the creation of any new creature which was not before but the stirring vp of some goodnesse and sanctitie which as they say was left in nature Free-will after the first fall of man which they call also free-will which they say was not quite lost in the fall but lessened and weakened But this free-will whereof they speake is in verie truth nothing els but that holinesse of nature and life of God and the spirituall light of man in his first creation and innocencie But of this more in place conuenient This they say then that after the fall man retained not only the faculties of his soule but also the holy qualities of those powers only hurt and weakened And this is that free-will which they say is quickned by Gods preuenting grace which they define to be an externall motion standing as it were without and beating at the doore of the heart In this first grace of God which we call a new creation of diuine qualities in the soule man standeth meere passiuely before God and as the materiall cause of Gods worke For in this first renewing of the soule of man what diuine vertues hath man to work with Gods Spirit or to helpe the worke of grace Yet we say not that man in this new birth is no more then a trunke or dead tree for that there is in man that so I may speake a passiue power to receiue that diuine grace and life of God as also the vse of reason which dead trees haue not The aduersaries say that in quickening of free-will there is a libertie or strength in it to reiect or to receiue that grace which they call preuenting grace Therefore they giue a fellow-working vnto grace and a fellow-working vnto freewil The second grace or the second worke of Gods spirit The action of faith in the second part of our effectuall calling or in faith is the verie act of faith or an action proceeding from this new creature the action of
the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
cause an enmitie betwixt vs and God but dooth a little staine iustice which they place in charitie and they say it A popish veniall sinne spots it a little wherefore this sinne say they is soone pardoned and expiate with a light punishment as in this life with the repetition of the Lords prayer the smiting of the breast satisfactiō or penance imposed by the priest or which men do of thēselues voluntarily vndergo After this life all venial sinnes be expiat in purgatory if they be not pardoned in this life by the meanes before expressed They say veniall sinne is twofold the first veniall sin is so called because it is so by nature and for the substance Venial sin 2. of it as an idle word or immoderate laughter The next veniall sinne they say is that which is not so by nature but for some imperfection for that sin by nature is mortall but because it is imperfect for the measure or quantity of the euill therefore it is veniall This imperfection say they is twofold for this imperfection is either by reason of the will as when there is not a full consent of the will vnto a secret motion of concupiscense In this kind of venial sinne they reckon all euil secret motions which stirre in the affection before the mind can think of them and which get not any full consent of the will as the motions of lust of anger of enuie c. Oragaine there is an imperfection in respect of the matter of the sinne to wit when the matter is so small and light that it makes the sin veniall as for example if a man steale a half-peny or some such trifle wherby the neighbour is little or nothing touched and charity is not violate And they go about to proue their opinion concerning veniall sinne by diuers kindes of arguments First by testimonies of the scripture and of the Church next by reasons of their owne in refutation of which arguments my Popish arguments for veniall sinne meaning is not to insist For veniall sinne they cite Mat. 12. 32. Whosoeuer shall speake against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come Therefore say they there is a kinde of sinne which shal be pardoned after this life and the same is venial sin which is purged with the fire of purgatory But let Mark chap. 3 29. bee the interpreter of this phrase which Mathew hath in this place Whosoeuer saith he shall blaspheme against the holy Ghost shal neuer haue forgiuenes but is culpable or guilty of eternall damnation Therefore where Mathew saith neither is this life nor in the life to come it is the same as if he said It shall neuer be forgiuen him They bring also the place which is Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly shal be culpable of iudgment and whosoeuer saith vnto his brother Raca shal be worthy to be punished by the Councel and whosoeuer shal say foole shal be worthy to be punished with hell fire There are here 3. kinds of sins say they of which he adiudgeth one kinde only worthy of hell fire wherefore the two former are to be expiat with some light punishment and therfore be veniall sinnes I answere this place teacheth vs that there is an inequality first of sinnes next of punishments and those also spirituall and infernall which Christ expresseth here by an allusion to ciuill and politique penalties which were vnequall They reason also on this wise No man say they will denie that one sin is lesser then another by nature Therefore Popish reasons for veniall sin is not the lesser sinne veniall by nature I answer it followeth not for that the least sinne by nature meriteth eternall death and eternall punishment albeit not the greatest punishment For we deuie not the inequalitie of the paines of the damned Next say they is not one sin lesse then another in quantity And therefore is it not veniall in respect of the imperfection thereof I answer it followeth not for euery sin howsoeuer imperfect meriteth eternal death or if it be venial it is not for the imperfectiō of it but for Christs sake and his satisfaction for it Thirdly they say is not that sin veniall which doth not destroy or ouerthrow iustice charity or inherent grace But there are some sinnes which doe not ouerthrow or extinguish iustice Ergo there be some venial sinnes The assumption is proued The iust man fals 7. times in the day and riseth againe Behold here one sinneth and yet ceaseth not to be iust I answer The proposition is false for that very sinne which doth not extinguish the grace of Christ and inherent holines that very sinne by it owne nature is mortall And in that it is pardonable and doth not abolish holines that is not to be imputed to the sin it self but to the free mercy of God in Iesus Christ CHAP. XXVIII The controuersie concerning the sinne against the holy Ghost THE aduersaries say there be 6. kindes of this sinne The first sinne is presumption when a The Papists say there be six kinds of the sinne against the holy Ghost man presumeth ouermuch of the grace of God and of faith in the meane while denying his faith by his works This is the man whom Iames taxeth in his Epistle Chap. 2. vers 14. and after Thesecond is desperation contrary to presumption this was Cain and Iudas sin The third is to impugne the knowne truth hereto belongs the blasphemie against the holy 3 Ghost this was the sinne of the Pharasies Matth. 12. The fourth is to enuy or to repine at the graces of God in our 4 brethren this was the sin of the Iewes which did repine and grieue at the grace of God giuen the Gentiles The fift is obstinacy when as a man shal persist in a known sin with an obstinate mind This was Pharaohs sinne and 6 the obstinate Iewes The sixt is finall impenitency when as any shall die in contempt of the sacrament of penance and of any satisfaction imposed vpon him by Ecclesiasticall order Of this they vnderstand that place 1. Ioh. 5. 16. There is a sin vnto death I do not say that ye should pray for him They say a man sins against the holy Ghost al these waies and that all these sins be inexpiable and that these sins are called irremissible because they bee seldome and hardly forgiuen as men seldome and hardly repent them of these sins But the last which is finall impenitency they thinke that onely is properly sayde to be impardonable because it is neither forgiuen in this life nor after this life And this is their iudgment of the sin against the holy Ghost But we auouch that the scripture doth teach vs there is but one sinne only against the holy Ghost Matth 12. 32. Mark 3. 29. Luke 12. 10. called the blasphemy against the holy Ghost Ye haue a description
of this sinne Heb. 6. 4. and 10. 26. 27. the Apostle calling it an apostasy or backslyding from God It is so also described 2. Pet. 2. 20. And 1. Io 5. 16. It is called a sinne vnto death As for the other kinds of this sin before specified some of them are consequently of this sin which we call a blasphemie and appertaine vnto it for desperation and final impenitency are the punishments of this sinne Obstinacie is in the very nature of this sinne for it caries with it an obstinate maliciousnesse And as for the other kinds I cannot see how they may be called sins against the holy Ghost for as for presumption what is it els but hypocrisie To Presumption repine at the graces of God in our brethren is a sinne against our neighbour and against the second table of the law Therefore let this rest that there is but one sin against the holy Ghost so called to wit the blasphemy against the holy Ghost or an apostasy from the grace of the spirit once receiued for these are one and the same to blaspheme against the holy Ghost and to fall from grace receiued Notwithstanding I deny not but that this sin which is but one in substance may haue his increase or growth for then it is come to a height when as it fighteth against all the known truth which is according to godlinesse Next we say that this one sinne is impardonable not for that it is seldome and hardly pardoned but for that it is neuer pardoned because such a one can neuer repent him of his sinne that he hath committed For this mans heart groweth to such a hardnesse and that by Gods iust iudgment as can neuer after be mollified And that this sin is simply impardonable is manifest by y e very words of the lord in y e gospel before cited for where it is sayd in Matth. it shall not be forgiuen him neither in this world nor in the world to come and in Mark This sinne is neuer forgiuen but is culpable of eternall damnation Do not these words cut off all hope of pardon So as I cannot but wonder at the Rhemists so impudently to extenuate Rhemists impudency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the force of the words of the lord To the Heb. 6. he saith it is impossible that he which so sinneth should be renued by repentance then he addeth a waighty cause and most necessarie for sayth he This man crucifieth againe to himselfe the Sonne of God that is as much as in him lyeth Which point the better to conceiue it we must know there is a difference betweene all other sinnes and this sin against the holy Ghost as touching the remission and expiation of them For to expiat all other sinnes the sacrifice of Christ once offered is sufficient for them all and the vertue thereof extendeth it selfe to purge all sinnes for euer But when a man hath once sinned against the holy Ghost and profaned that pretious bloud the vertue thereof will neuer after be effectual for the expiation of his sin Wherefore he stands in neede of some new sacrifice to purge his sinne which thing shal neuer be granted him For if this were graunted then must Christ be crucified againe or some other sacrifice must be offered but neither can Christ be crucifyed againe neither can any other sacrifice bee offered for him as it is written Heb. 10. 26. For there remaineth no more sacrifice for sinnes Therefore this sin can neuer be expiat because a new sacrifice can neuer be giuen for it And this is the cause of the impossibility of the pardon of this sinne The aduersaries namely the Rhemists in their obseruations on this place do thus interpret this impossibilitie they say there is a double repentance or renuing or purging of sinne They say the first is easie and light in and by Baptisme where say they all the sinnes before Baptisme are purged by that light washing of baptisme The second they call penance or the purging of sinnes Popish sacrament of penanc as they say by the sacrament of Penance and in this Sacrament as they speake such sinnes are purged which are committed after baptisme and this is hard and painfull as consisting of fastings prayers satisfactions and other corporall afflictions If you graunt them this distinction then they say this impossibilitie of being renewed is in respect of that repentance renewing and purging of sinne which is in baptisme For they say it is impossible that a sinne committed after Baptisme some baptisme being iterated should be purged for we may not be rebaptized As for the latter penance and renewing they say there is a possibility in it For the greatest sinne after baptisme may be expiat by it Therefore they affirme the Apostle speakes couertly to such as sinne after baptisme sending them to the Sacrament of Penance that by vertue of that Sacrament their sinne may be expiat and that they may be renewed But by this their interpretation 2. Pet. 3. 16 they peruert the holy Scripture to their owne destruction For this is certaine that the Apostle here takes away all possibilitie of being renewed as the reason annexed manifestly proueth Finally it is euident by that place of Iohn before cited that this sinne is impardonable and that this is proper to that sin that it can by no meanes be pardoned For Iohn saith we may not pray for that sinne If we may not pray for it there is no hope of repentance or pardon for it I know what the Rhemists heere would say to wit that by this sinne vnto death we must vnderstand finall impenitencie finall impenitencie is not remitted because here wants repentance and therfore we may not pray for such a one after his death for he died in impenitency contemning the Sacrament of Penance But they affirme it to be lawfull to pray for other sinnes after death This againe is to peruert Scripture for the Apostle speaketh not of prayer to be or not to be after his death which hath so sinned but that prayer must not bee conceiued for him whilest he liueth after that it hath manifestly appeared vnto the church by infallible arguments that such a one hath sinned vnto death As for Iulian the Apostata for whom the Church prayed not while he liued yea it prayed against him in his life time after it was clearely discerned that hee had sinned vnto death that is had blasphemed against the holy Ghost I passe ouer that place of Peter before cited where the Apostle speakes of no difficultie but of a meere impossibilitie of being renewed of repentance and of remission of sinnes where it is said Their latter state is worse then the first and as it followeth but it hath happened vnto him as it is in the true prouerbe the dog hath returned to his owne vomit and the sow to her wallowing in the mire And thus farre of this second controuersie and so much shal suffice concerning sinne
CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much
said to be resident in them as to sanctifie them and to stir them vp vnto good and as a Ladie to gouerne them Whereupon it is said After that by faith he had purified their harts Now that faith belongs to the mind it is apparant by those titles which are giuē to faith euery where in the Scripture as whē it is called knowledge vnderstanding sight as whē it is said We see now in a glasse And that it is in the will it is euident by that which is said Ro. 10. 10. For with the heart man beleeueth vnto righteousnesse And Eph. 3. 17. that Christ may dwell in your hearts by faith for the seate of the will is attributed to the heart Furthermore the names whereby faith is termed in the Scripture doe sufficiently conuince that the seat of it is not only in the mind but also in the will and heart as when it is called an apprehension and when it is termed a certaine embracing and such like names which signifie the office of the heart and will Thus farre of the subiect of faith Now let vs come neerer to the nature thereof and to the parts of the nature of it The first part of faith is the knowledge or vnderstanding of the mind whereby the mind doth plainly vnderstand some sentence or proposition of the Gospell and by name that proposition which is in the syllogisme of the Gospell which we alleaged before for the proposition of that syllogisme is as it were an abridgment of the whole Gospell From this part as the principall namely knowledge faith is named euerie where in the Scriptures The second part of faith is the iudgment or as it is commonly called the assent of the same mind Of this iudgement the scripture speaketh euery where as 1. Cor. Parts of faith 2. 15. The spirituall man iudgeth all things 1. Ioh. 4. 1. Trie the spirits whether they be of God This iudgement is twofold the first of truth the second of goodnes The iudgment Iudgment twofold of truth is when the mind assenteth to the proposition of the Gospell that it is true of this iudgement see Ioh. 3. 33. He that receiueth his testimonie hath sealed that God is true 1. Tim. 1. 15. This is a faithfull saying and worthie by all meanes to be receiued c. To conclude this iudgment of truth is gathered out of all places of Scripture wherein there is mention made of the truth of Gods word The iudgement of goodnesse is when the mind assenteth to that thing which is in the proposition of the Gospell that it is good and therefore to be followed For it must be knowne that all the propositions of the Gospell The sayings of the Gospel be practicall be practical as they say in the naked speculation and contemplation of which none must set vp his rest but they are to be drawne out into the manners and life euerie day Of this iudgement of goodnesse ye haue that Rom. 7. 16. I consent to the law that it is good 1. Cor. 1. 18. The preaching of the crosse is to vs which are saued the power of God And in the same chap. vers 24. We preach Christ to them which are called the power and wisedome of God And thus much concerning the twofold iudgment which as we haue said must be of the generall proposition of that Euangelicall Syllogisme of both which this last of all is to be held that it is not only general but also speciall whereby I do iudge that those things which are spoken in the Gospell are true of me and good to me For as we said before those things which are published in the gospell are to be vnderstood to be spoken specially of mee and of thee And this special iudgement is properly that which is called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full assurance After this followes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence which belongs to the heart and will whereof we will speake in the next place There followeth therefore in the third place the choice or hold-taking of the will which is when any one doth with his will or heart peculiarly apply to himselfe that The third point of faith which he hath iudged first true then good not onely in generall but also in speciall This apprehension or application is in the Assumption or conclusion of that syllogisme of the Gospell alleaged before by vs. For after that the mind hath seene and iudged the proposition of that syllogisme then the will of euery one doth particularly apply vnto himselfe in the assumption and conclusion those good things which that generall Proposition did concerne Of this apprehension ye haue 1. Tim. 6. 12. Lay The apprehension of faith hold on eternall life Phil. 3. 12. I follow if I also may apprehend it 1. Tim. 1. 15. This is faithfull saying and worthie by all meanes to be embraced by vs. To conclude this third part of faith is to be vnderstood in all those titles wherby the choise of the will is signified in the Scripture From this part faith is termed a speciall confidence or trust for the nature of faith is chiefly seene in it These things thus declared it will be easie to gather a definition of faith For Faith in Christ with all his benefits Faith defined as he is offered in the word and Sacraments is first aknowledge of the mind then an apprehension of the will or heart In this definition we haue first the obiect of faith then the subiect of it thirdly the parts Vnder the knowledge of the mind I vnderstand also the iudgement or assent of the mind and that twofold whereof we haue spoken afore It is to be knowne that faith thus defined by vs is improperly taken for the function and worke of faith seeing faith is properly an infused habit as they call it or an holy qualitie first of the mind then of the will or heart Now this quality in the mind what is it els but that light of which the Scripture speakes euery where Ye were once darknes but now ye are light in the Lord Ephes 5. 8. The eyes of your minde being opened that ye may know what Faith a light is that hope of his calling Ephes 1. 18. God which commanded that the light should shine out of darknes is he which hath shined in your hearts to giue the light of the knowledge of the glorie of God in the face of Iesus Christ 2. Cor. 4. 6. But God hath renealed those things vnto vs by his Spirit for the Spirit searcheth all things euen the deepe things of God 1. Cor. 2. 10. And this light ofy e mind which is the first part of faith seemeth to be not onely a restoring of that natural light which was impaired in Adams fall but also a certaine supernatural light put into the mind by the Spirit of Christ to this end that the mind might behold and see those things which excell
not onely so but an affection caryed vp aboue nature For when we are regenerated by the spirit of Christ we doe not only recouer that holines of nature lost in Adam but also in regeneration there is not a faculty of the minde or an affection of the heart but some supernaturall power or quality is put into it for the exercising of supernaturall functions For our regeneration is not so much effected according to that image which was entire and holy in Adam before his fall as according to the image of Christ 1. Cor 15. 49. We shal beare the Image of the heauenly man Whereupon the motions of VVhat affectiōs a man regenerate hath in him our heart are termed vnutterable and such as cannot be declared Rom. 8. they are called grones which cannot bee expressed 1. Pet. 1. Ioy is called vnspeakable and glorious and the faculties of the mind the affections of the heart regenerated are caried to those things which are incomprehensible and which I think could not be comprehended by Adams holy nature such as these are The vnsearchable riches of Christ Eph. 3. 8. the loue of Christ which passeth all knowledge in the same Chap. vers 19. As those things which the eie hath not seene nor eare heard nor euer entred into mans heart 1. Cor. 2. 9. But we haue spoken of these things already in the doctrine of faith This last of all is to be obserued concerning hope that there be many degrees of it For there is a certaine more Degrees of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or vehement hope which is called by the Apostle Rom. 8. 19. the feruent desire of the creature Phil. 1. 20. Paul doth professe this kind of hope and earnest looking for And thus much of hope according to the iudgment of our Churches Now bee aduertised in few words what our aduersaries Popish opinion of hope thinke of it They make the obiect of hope to be those things which belong to him that hopeth for this difference they make betweene hope and faith that faith is of generall mercy and not of proper but that hope is of proper mercy But this difference is false For as wel faith as hope is of proper grace and mercy They say with vs that the subiect of hope is the heart For they teach that hope is a vertue put into the heart They make the nature of it to consist not in knowing nor in iudging but in expecting Bellarmine makes a difference betweene hoping and expecting We hope saith he for those things which we doe not know certainly that we shall obtaine Whereupon the blessed soules in heauen are said to expect the resurrection of their bodies because they know certainly that it shall come to passe But Paul Rom. 8. seemeth to take the words of hoping and expecting for one and the same thing If we hope for that which we see not then do we with patience expect it You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that with Paul to hope and to expect are one and the same They make the property of hope to be certainty For they say that hope is certaine but they teach that this certainty belongs to the vnderstanding For it is the vnderstanding that dooth know certainly that saluation will come to passe and because of the certainty of the vnderstanding hope is said to be certaine and the heart hopeth certainly that saluation will come Therefore this certainty is not properly in hope but hope presupposeth it They say that this certainty is not simple and absolute For they say that no man is simply and absolutely certaine of his saluation or dooth certainly know that hee shall obtaine saluation Nay contrarywise they teach that there is simply and absolutely an vncertainty of hope and hee that hopeth say they is simply and absolutely vncertain of his saluation But he that hopes say they is certaine of his saluation not simply and absolutely but after a certaine manner and in some respect First in regard of the foundation of hope that is the promise of God which cannot deceiue and for which if there were not other causes of certainty one might be saide to be simply and absolutely certaine of his saluation But seeing there be other causes of certainty beside the promise of God a man cannot be saide to be simply and absolutely certaine of his owne saluation for the promise of God only and the infallible truth thereof Secondly a man is said to bee certaine of his saluation in respect of charity which they say is the forme of faith For he that hath charity is in this part and in this respect certaine of his saluation For charity is a sure cause of saluation and if it could bee that a man might neuer fall from charity euen for that cause alone he might be simply absolutely certaine of his saluation But seeing any man may fal from charity and leese it therefore there is no absolute certainty of hope in respect of charity neither This is then their opinion that hope is likewise vncertaine but yet that it is certaine in some respects First in respect of the promise then in respect of charitie and therefore that the certaintie of hope is alwayes mixt with vncertaintie For what time it is certaine because of of the promise of God at the same time it is vncertaine for other causes which are in our selues as in regard of our repentance in respect of our works and merits which are also required to make hope certaine Againe what time it is certaine because of charity at the same time it is vncertain because of the changeablenesse of charity This is their opinion But we hold thus that hope is called certaine because of faith going afore it for the full assurance Certainty of hope of that faith For certaintie doth properly belong to faith and it is faith whereby euery one of vs doth certainly know that saluation belongeth vnto vs Hence commeth the surenesse of hope and the certainty thereof Secondly we say that this certainty of hope which is for Faiths sake is simple and absolute and wee deny that hope is in one respect certaine and in another respect vncertaine which thing they affirme but we affirme that it is certaine in all respects at least that it so ought to be in respect of Gods promise in respect of charity and of our whole regeneration in respect of our perseuerance and so of the rest For all these things are certaine and sound vpon which hope dependeth and for which it is said to be certain these things do depend vpon Gods vnchangeablenesse whether they be out of vs as the promise of God or within vs as charity and all regeneration for grace once giuen in Christ Iesus can neuer be totally and finally lost Our aduersaries doe place some cause of certainty in our selues and in our strength and in our workes and merits And therefore it is no maruell though
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