readest thou saith hee and haue ye not read Haue ye neuer read How is it written Againe the Apostles of Christ for all their assertions bring proofe and testimonies out of the old Testament Apollos was a man mighty in Scriptures He strongly confuted publiquely the Iewes with great vehemency shewing by the Scriptures that Iesus was that Christ Act. 18. 24. 28. The men of Beraea receiued the word with all readinesse and searched the scriptures daily whether those things were so Act. 17. 11. Thus the primitiue Church and the fathers refuted heresies by the Scriptures To conclude this point most memorable is that worthy fact of Constantinus the Great who propounding the Bible to the Fathers assembled in the Nicene councell spake on this manner Here I set before you the writings Euangelicall of the Apostles and the sanctions of the auncient Prophets which can informe vs concerning the sacred law of God To beat back therefore the dint of the sword of the aduersarie let vs learne how to answer all obiections of the aduersarie out of the words which are giuen vs of God by diuine inspiration Lastly this I haue said that the Scripture is in it selfe liuely and vocall for as concerning deafe and dead men that is the naturall neuer taught of God vnto such I say it is but as deade mute Here the aduersaries blaspheme and reply saying that y e sacred scripture is but as a dead letter mute and not able togiue answere to any man not able to decide questions and controuersies in religion And contrarily they glory that the voice of the Church which proceeds from the Scripture as they speake which is in grauen by Gods own Spirit in the hearts of men they boast I say that this is vocall and able to answer the demaunders of all questions appertaining to saluation that this cannot be wrested nor peruerted but euer abides the same in al respects The answer to this calumniation and blasphemy is cleere of that which is before shewed for we made it cleere and manifest that the sacred Scripture is most liuely and vocall in it selfe And whereas controuersies are not so soone decided by the Scriptures the cause is not in Gods word but in men which be either so naturally blind and dull that they cannot heare vnderstand the Scripture speaking answering yea crying in their eares or they be so malitious and obstinate that they will not heare and vnderstand yea that they will full often against their owne conscience wrest the voice of the Scripture into another sense and that to their owne perdition Wherefore we conclude this point that the scripture is in it selfe 2. Pet. 3. and by it selfe most liuely and vocall And further we be to remember that to the end it may speake as a liuely voice vnto vs and to the end we may vnderstand it concerning all controuersies in religion we must vse the meanes before mentioned our very Grāmar Meanes to be vsed for the vnderstanding of the scripture is one speciall instrument for this purpose For our eies eares are opened by such meanes to vnderstand the Scripture and to attend vnto Gods voice speaking in the scripture if it shall seeme good to the holy Ghost to worke effectually by them in our hearts and minds If so be that the spirit worke effectually by the aforesaide meanes then the Scripture shall answer to all controuersies concerning faith and religion with a more cleere liuely intelligible and distinct voice then all the men in the whole Church shall answer who can auouch nothing sound and certaine vnlesse first they haue receiued it from the mouth of the Scripture and answer in the verie words of the scripture For whereas these men say the voice of the Church is liuely and vocall heard of all men and cannot bee peruerted and wrested To this I answer first that the voice of the Church as is aforesaid doth depend on the voice of the scripture Next that the voice of the Church is subiect to errours and change so that they may this day answer one thing and to morrow another and this serues no better in a manner then a Lesbian rule to decide controuersies concerning faith religion As for the church of Rome they haue so long and so corruptly answered concerning faith and religion that they haue caried the world from the truth to lies and errours and infinite heresies that there is now no cause wherefore these men may so put forth to sale the voice and sound of their Church which is become so corrupt and adulterous CHAP. XIII Of the fift property of the Church and of the seuenth controuersie NOw it resteth that we proue that the sacred Scripture is simply most necessarie Here then I say that if by Scripture yee vnderstand the substance and the verie matter contained in the words written it cannot be denied that the scripture is so necessarie that without it there can be no Church in earth for the church is borne and bred not Fift propertie Scripture is most necessarie of mortall but of immortall seede which is the word of God 1. Pet. 1. 23. But if ye vnderstand by the scripture the verie writing and forme of reuelation I say that in this respect also it is so necessarie that without this there cannot be a Church For the liuely voice of God is simply necessarie The scripture after a sort is the liuely voice of God therefore simply necessarie I graunt it that when as the liuely voice of God did sound and was heard in the Church this writing and this forme of reuelation was not then so necessarie but when as God did cease to speake and that the scripture came in place of Gods own voice then the scripture was no lesse necessary then the liuely voice of God For the voice of God must euer be in the Church that the church may haue her being and may continue on the earth yea this voice must be heard by the Church either by it selfe or by that which may best supply the want of the liuely voice of God Before Moses time this voice it selfe was heard after his time this voice sounded and spake in and by the voice and writings of Moses and the Prophets When Christ was come his owne liuely voice was heard After Christs ascension for a time the 2. Cor. 5. 19. 1. Pet. 2. 19. preaching of the Apostles and the bookes of the old Testament were receiued for the liuely voice of God himselfe and of his sonne Iesus Christ Then followed the Apostolicall Scripture which together with the holy scripture of the old Testament continue in the Church to supply not only the liuely voice of the Apostles but also of God and of Christ himselfe By the premisses it is euident y t it is simply necessary at all times that the liuely voice of God sound euer in the Church of God either by it selfe or by this supply which wee
containe my selfe but must needes giue thankes as I ought vnto God for this so necessarie and so profitable a worke and reioyce that both you and the whole Church enioy so great a benefit desiring the Lord to increase with new gifts and preserue in saftie this excellent instrument especially in these times wherein thorow the scarcitie of skilfull workemen which labour in the Lords vineyard and by the decease of those well exercised and experienced souldiers and worthie Christians Sathan and his companions begin againe to triumph ouer the truth Concerning the estate of our Church and schoole we yet continue and proceede in our course by the mightie hand of our God and Sauiour protecting vs which is admirable to our very enemies being deliuered from the iawe of death But in truth for ought we see it is like to last but one yeare our estate depending on those acts which shall bee concluded in the * Or meeting at Roane Or the Prince our neighbour diet of Roane betweene the French King and our neighbour Duke either concerning peace or warre wherein we hope to be comprehended vpon equall condition In this fraile and vncertaine estate that is our principall consolation that we are sure this slender and twined threed whereupon we rest is sustained by the hand of our good God who will not suffer that to be falsified which we haue learned of the Apostle that all things worke together for the Rom. 8. good of those that loue him In the meane while I beseech you brethren continue your remembrance of vs in your daily prayers I for my part for some moneths though I be not much pained with any Feuer Gout Stone or any of those sharpe diseases which be the vsuall companions of old age yet I feele my selfe so infeebled and weakned that I am constrained in a manner to giue ouer both my publike duties to keepe house and home looking euery day for that ioyfull and happie dissolution whereunto age it selfe calleth me being now seuentie eight yeares old And herein I desire your prayer with the rest of my brethren by name of my reuerend brother Maister Meluin and Maister Peter Iunius whom vnlesse memorie faile me Maister Scringer of blessed memorie was wont to call his cosen vnto whom remembring withall my hartie commendations I desire you to communicate this my letter desiring the Lord my deare and louing brother to preserue your whole Church there with his mightie and blessed hand against all both forren and domesticall dangers Fare ye well from Geneua the Calends of Nouemb. after our olde computation CIC. IC XCVI Yours wholy THEODOR BEZA TO THE RIGHT WORSHIPFVLL AND HIS VERIE CHRISTIAN LOVING FRIEND MAISTER WILLIAM SCOT of Ely grace and peace by Iesus Christ WHen I had finished my last sommers worke of reuising and correcting Master Rollockes readings on the Colossians I was inwardlie much affected with the holy spirit of the man which I found as in that so in the rest of his workes Then my heart desired that as forraine Churches greatly reioyce in him and blesse God for him so the Churches of England and Scotland might to their greater ioy heare him speake yet more vnto them in their owne natiue language This is the cause right worshipfull that mooued me the winter past to gaine some houres from mine ordinarie labours to giue this little booke a new coate that it might be knowne also in all this Iland where it was first conceiued and borne It hath the protection of our most mightie King for saftie and free passage into other parts of the world where it hath been intertained with kinde acceptation and so now no doubt it shall be no lesse in both these kingdomes when as all true hearted subiects shall see with what christian affection our most noble King affected this faithfull seruant of Iesus Christ and his holy workes Now blessed bee God for being thus mindfull of vs and for annoynting his sacred breast with such a measure of the spirit of iudgement as an 2. Sam. 19. 27. Phil. 19. 10. Esa 11. 3. 4. Angel of God to discerne the things that differ and so to respect the meeke ones of the earth to the vnspeakable ioy of the good and terror of the wicked Behold now praise the Lord with vs and let vs magnifie his name together for the Lord hath done great things for vs the Lord hath so set the wheeles of his admirable prouidence and so carried his blessed hand this yeare past in all his proceedings round about vs and so touched the hearts 1. Sam. 10. 26. of all this kingdome as hauing a purpose to accomplish a great worke in the building of his Church and in his good time to lift vp such strokes as shall destroy for euer euery enemie that doth euill to the sanctuarie Psal 74. 3. The Lords compassions faile not O Lord withdraw Psal 85. 3. 4. thine anger and turne backe the fiercenes of thy wrath Turne vs O God of our saluation turne thou vs Lam. 5. 21. vnto thee that wee may bee turned and cause thy face to shine vpon vs that we may be saued Cease not to pray for vs that we may not returne to our olde securitie and vnthankfulnes any more but that wee may attend what the Lord saith for now he begins to speake peace vnto his people and vnto his Saints crying in their doores euen as it Prou. 1. Psal 85. 8. were in the open streetes that they returne not againe to folly Now we see that the counsell of the Lord shall stand for euer and that the thoughts of his heart shall continue throughout all ages for he hath broken the counsels of the wicked who haue euer sought to be possest of Gods habitations but the Lord shall make them as stubble before the wind the Lord will persecute them with his tempest and make them afraid with his storme O Lord fill their Psal 83. 16. faces with shame that they may seeke thy name Finally the Lord hath made our corners full and abounding with diuers forts of blessings hee hath made Psal 144. 13. the barres of our gates strong and hath setled peace in our borders he hath stablished his Gospell and holy couenant with vs he hath taught vs to obserue his iudgements and his wonderfull administrations both of his iustice and mercie he Psal 147. 13. hath not dealt so with any Nation round about vs. Wherefore O praise the Lord with vs let England and Scotland now with one heart as with one mouth praise God in all the assemblies Psal 6. 8. 26. O praise the Lord ye that are of the fountaine of Israel praiseye the Lord. To returne to our purpose as touching this sweete treatise in hand I say no more but this I trust the reader shall finde my words true that so many common places of diuinity as be here briefely couched as branches appertaining to this one head the
religious and wise I hope shall finde them as iudicially comfortably and compendiously set downe and knit together as any one thing of this kinde as yet extant in the English tongue Next as for the argument of this booke our effectuall calling is one principall linke of the golden chaine of the causes of our saluation And it is the very first in the execution of Gods eternall decree of our election which manifesteth the euerlasting loue of God in Iesus Christ vnto the heart of euery beleeuer that almightie God should loue him being his enemie seeke him and finde him when he wandered in the maze and vanitie of his owne minde quicken him when hee lay dead in sinne loose him when he lay fast bound in the bonds of death inlighten him when he sate in extreame darkenes giuing him the spirit of grace and of faith by the Gospell to attend his holy calling and in time to reioyce with an exceeding ioy Rom. 5. 2. 3. therein Lastly for the translation albeit I haue not followed the authors words yet haue I endeuoured faithfully to deliuer his meaning in the plainest forme and in words most in vse among the people Horat. art non verbum verbo curabis reddere fidus interpres The Lord giue it a blessing wheresoeuer it shall rest among Gods elect of both these kingdomes Now right Worshipfull Maister Scot I come vnto yourselfe your most christian and holy loue in these cold and euill times as vnto all the Saint so specially to this good seruant of Christ like as it comforted him greatly in his latter dayes so assuredly it shall much refresh your owne heart not onely all your life but also much more I doubt not in the very houre of death There be three infallible notes knit together in one Scripture to iustifie our pretious faith vnto our owne hearts that we may be truely perswaded we are possest of that faith which shall iustifie vs before God loue to the brethren hospitalitie of loue and christian sympathie to the Saints in their 1. 2. afflictions Loue to the holy members of Christ 3. is often commaunded and commended in Ioseph in Moses in Nehemias in Daniel in Dauid who being aduanced to great dignities yet esteemed they nothing more then the good of the Church and to become seruiceable as it were by all meanes to the Saints To loue the seruants of Christ and to be beloued of * Rom. 15. 31. Philip. 1. 9. them it is as Saint Iohn saith an infallible argument that God hath taken vs by the hand loosened our * 1. Iohn 3. 8. bands and translated vs from death to life and from * 1. Pet. 2. 9. darknes into the glorious light of God All that talke of Charitie doe not loue the Saints that is the liuing members of Christ on earth We may discerne our loue to be sound by these notes First it is a flame which comes downe from God into our a Rom. 5. 5. Luk. 7. 47. hearts kindling as it were within vs and giuing vs no rest till we performe duties to the Saints And this is that which the Apostle meaneth when he willeth vs to b Heb. 10. 24. stirre vp one another vnto a paroxysme of loue Secondly hence it comes to passe that loue to the Saints being neuer colde is neuer idle in well doing and therefore proceedes the second note which the same Apostle calles c Heb. 6. 10. labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 16. 4 5. of loue for that this loue trauailes by all meanes possible to doe good to the members of Christ Thirdly next this loue is sincere d Rom. 12. 9. voide of all dissimulation Fourthly and lastly it is e Hebr. 13. 1. Act 2. 42 46. constant consuming as a fire all offences f Phil. 1. 9. 10. and cannot bee quenched The second marke in the same Scripture of our most holy faith is g Hebr. 13. 2. hospitalitie of loue as the Syriack translation hath it not of lucre The Lord gaue often h Rom. 12. 10. 11 1. Pet. 4 9. 1. Tim. 3. 2. 15. 20. charge by his Apostles concerning this foreseeing the necessitie and afflictions of the Saints in the tenne bloodie persecutions which euen then began and were to follow The practise Hilariter excipere affabiliter tractare amiâ—â— dimittere of this we see commended in all ages in Abraham and Lot receiuing Angels they receiue them cheerefully they intertaine and vse them courteously they dismisse them louingly So did Bethuel Eleazar so did Iethro Moses so did Manoah the Angell of God so did the good olde man of Gibeah the Leuite and his wife so did Obadiah the Prophets so did the widow of Zarephath Elias so did the Sunamite Elisha so did Mary often receiue Christ so did the Tanner and Cornelius Peter Lydia and the Iayler the Apostles Aquila and Priscilla Paul Phebe and Stephanus many and Gaius the whole Church at Corinth All these are Chronicled in the booke of God as most memorable presidents for all ages The third note of the precious faith of Gods elect in the same place annexed is Christian sympathy to the seruants of Christ in all their afflictions This grace is found when loue hath set on fire our very i Matth 9. 36. Philip. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowels as the holy Ghost speaketh that in all their passions it fils vs with a feeling and a tender compassion This stirres vp men to k Matth 25. 36. visit the members of Christ in all their miseries to consider l Psalm 41. 1. wisely of their afflictions to m Rom. 12. 15. mourne when they mourne to n Rom. 12. 13. distribute to their wants and so to proceede on to the duties of instruction admonition consolation instant and o Iam. 5. 13. 20 feruent in prayer and to adde confession of sinnes with fasting if the state and heauines of the affliction so require These things I write vnto you right Worshipfull first not so much for your instruction as for the edification and confirmation of others in this frozen age wherein carnall and selfe loue and all iniquitie increaseth and loue to the Saints decreaseth and waxeth cold as Christ hath p Matth. 24. 12 forewarned vs a manifest signe that sauing faith faileth in most places euen where it is professed most Secondly I write thus vnto you for that you haue been taught of God as I heare to practise these things and to obserue the Canons of Christ in his Gospell concerning loue to the Saints This holy seruant of Christ Maister Rollocke if he were liuing could and would testifie of your sincere loue when you intertained him into your owne familie respecting his wants with all compassion and tendernes of heart The most prouident ruler of Heauen and earth which hath shed by the working of his holy spirit this precious loue into your heart will fully
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
vnto vs no lesse certaine and firme then if we heard God himselfe speake or did behold and reade the verie mind of God yea the very diuine oracles written in Gods owne breast but now we haue not the liuely voice of God now we see not the secret mind of God therefore it must follow that we haue something to supply the want of the liuely voice of God euen meanes to reueale vnto vs the secret mind of God and nothing can do this but the sacred Scripture therefore Gods holy written word is and must be vnto vs as the verie voice and as the verie mind or wil of God himselfe manifested vnto vs. The fourth reason The Scripture containes all those things which God hath spoken in elder ages and what God himselfe hath decreed in his secret counsell so farre as is meete for vs to know concerning our life and saluation Ergo c. Thus far of the immediate word of God The mediate voice of God we call the voice of the holy and true Church of God for albeit men speake yet the word spoken is the word of God himselfe Here the aduersaries rise vp and contend that the voice of the Church must haue the priority of excellencie and that it supplieth the want of Gods liuely voice and the manifestation of his mind rather or better then the Scripture for say they the voice of the Church is a Popish Obiection cōcerning the testimonie and the authority of the Church before the Scripture Scripture written not with the penne of any Scribe but by Gods owne finger in the heart of the Church therefore the voice or testimonie of the Church ought to bee accounted the principall voice of God For it is a liuely voice proceedings from the liuing heart of the Church wherein God hath ingrauen all truth with the finger of his owne Spirit whereas the Scriptures of the Prophets and Apostles albeit they were deliuered and spoken by God himselfe yet they were not written by Gods owne hand but by the Prophets and Apostles which were the pen-men Again they were not written in y e liuing hearts of men but in papers and books or tables Hence therefore it followeth that this scripture which is found in the heart of the Church is the principall Scripture of God and that the voice of the holy Church is that most excellent voice of God ought to be vnto vs as the immediate voice of God in steed of the secret counsel of God I answer true it is the testimonie of the Church is a liuely voice proceeding from a liuing heart sanctified by the holy ghost for we speake of the true Church But first I say that the only Scripture prophetical and apostolical is to be accounted that Scripture which was written by Gods owne finger and that immediate word of God Next I say that the heart of the Church is taught and sanctified by the Spirit of the Scripture and that the Scripture which is in the heart of the Church is nothing els but a certain transcript that so I may speak or a copy which the holy Ghost hath written in our hearts according to that ancient and authenticall copie which is the holy Scripture For the holy Ghost teacheth the Church nothing now but that which is written and doth by the scripture after a sort beget the Church the Scripture is the mother the Church is the daughter the Scripture is the mistresse the Church is the scholler Thirdly I adde that the knowledge of the truth which is in the heart of the Church by means of the scripture is not so perfect nor so absolute as is the holy Scripture And lastly I say that the Church being inlightened and renewed but in part may erre from the truth euen in the greatest matter of waight and that it doth erre so often as it forsakes the canon and rule of the sacred Scripture Their former assertion being thus cast downe it is euident that the voice of the Church I vnderstand here the true church only not that whoorish church of Rome the voice of the Church I say is not that primarie and most excellent word of God nor ought to be vnto vs in steed of the liuely and immediate voice of God nor to be reputed for Gods minde and counsell but this prerogatiue is due only to the sacred Scripture I ad further that if thou doest first not so much respect the truth it selfe which the Church speaketh as the instruments of the speech vttered which are men next if ye compare the voice of the Church speaking with the sacred Scripture it selfe it doth not deserue at all to be called by the name of Gods word but may more properlie be called the worde and testimony of man For Christ himselfe calles that testimonie which Iohn the Baptist gaue of him the testimony of man I receiue not saith he or desire not the testimnoie of man Ioh. 5. 34. Be it so that the testimonie of the Church be true agreeable to the holy scripture notwithstanding it is truly called an humane testimonie whether yee respect the men which speake or compare their testimonie with that which doth proceed from the mouth of God and Christ himselfe But it may be replyed that the very Apostles and Prophets which writte and spake all these things which we haue in the Scriptures were men in like manner therefore all the Scriptures are but an humane testimonie I answere that I denie not all is obiected if we were to esteeme the words or writings of an Apostle or Prophet as they are instruments and Ministers or if this were to be compared with the very liuely voice of God and Christ himselfe For in respect of the instruments if we compare the words or writings of these men with the words and writings of God himselfe theirs I say must come after and giue place vnto this and must beare the name of an humane testimonie for so the testimony of Iohn Baptist himselfe as being an instrument in comparison of Christ the Lord of life was called the record of man Wherefore when we auouch that the Propheticall and Apostolicall Scripture is the immediate testimonie of God himselfe we make no comparison with the liuelie voice of God himselfe neither doe we so much respect what Organs the Holy-Ghost vsed to set forth the Scriptures but we consider the matter it selfe and the diuine oracles which be written and we ponder in what estimation God himselfe will haue vs to accept the sacred Scripture not as the writings and sayings of men but as the writings and words of God himselfe And we consider this also as in a comparison made with the Church For to vse that comparison againe the voice of the Scripture is Gods owne voice but the voice of the Church of Christ is called an humane testimonie as the word or writing of a Prophet or an Apostle compared with the liuely voice of God is called the
record of man as Christ himselfe testifieth 10. 5. And thus farre of the 1. controuersie CHAP. VIII How it may appeare that the scripture is the worde of God THE second controuersie is by what argument may it appeare that the scripture is the word of God Like as then the first question was this whether the Scripture bee Gods worde So the question in hand is this how and by what euideÌ„ce this may appeare that the Scripture is Gods word To this I answer on this manner That we haue no need simplie of any other light or of any one speciall euidence to demonstrate this matter but that very light which is in the Scripture For the Scripture being the first and immediat word of God is of authoritie sufficient in it selfe * Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so likewise of it selfe mâ—st cleere and euident and the onely cause of al that light which is in the Church and in the harts of men For like as the light of the sun is not perceiued nor to be seene by meanes of any S. other light for that it so far exceeds al other bodily external Note light So that spirituall light of the Scripture hath no need in it selfe of any other light to set forth the same for that of all spiritual lights to inlighten the mind withal it is the most bright and most beautifull in the world But whereas euidences and demonstrations be here demanded for the proofe of this matter to confirme the Scripture to be Gods word that is to be the very light the cause of this doubtfulnesse is in our selues for that we be so bleere-eyed and so blind by nature Wherefore the arguments which are brought for this purpose ad no light to the light of the Scripture which is of it own nature so cleere and can not be made to shine more bright by any additioÌ„ but al serue to this end to make that thing manifest vnto vs which is most euident in it selfe and that our eies may be opened to see that most ful and most glorious light of the sacred Scripture that is to behold the diuine maiestie of God shining bright and speaking S. vnto vs in the holy Scripture Like as if a man were to proue to a blinde man that the Sunne did shine hee would not produce arguments to commend the excellencie of the light of the Sunne but rather prouide such things as whereby if it were possible he might open the eies of the blind that with his own eies he might looke on the glorious light of the Sunne Wherefore in a word whatsoeuer arguments men aske of vs to demonstrate the light of the Scripture they ought not to be demaunded because of any defect in the Scripture but in respect of vs because we bee so blind hauing neede of all arguments and helpes euery way to open our eies that our sight may be quickned to behold this glorious light The arguments and helpes whereby our eies may be opened to behold the light of the Scripture or God speaking and shining in the Scripture these arguments I say which the godly and learned vse for this purpose be not of one sort but many in number But if the holy-Ghost speaking in the Scripture doe not first of all inspire our Eph. 1. 16. 17. minds opeÌ„ the eyes of our vnderstanding for he alone can do it assuredly it is but lost labor to speak of any other argument or help if we be not taught of God and by his Esay holy spirit all other meanes shall profit vs nothing at all Wherefore the first most principal cause to effect this y t we may behold the light of the Scripture so bright in it selfe must be the holy ghost teaching vs inwardly in our hearts and opening our vnderstanding that we may behold that light of the Scripture and may acknowledge the voice of God and of Christ himselfe speaking in the Scripture And the holy Ghost also himselfe in this work giues no new light to the Scripture which is cleere and glorious in it selfe as is aforesaid but inlightens our minds to this end that we may see the great light of the sacred Scripture Againe the holy ghost in this great work of our illumination effecteth it by certaine meanes instruments whereby it pleaseth him to work in our hearts and minds The meanes which the H. G. vseth for this worke are of two kindes The first is internall the second is externall The inwarde meane is in the very Scripture it selfe the outward is without the Scripture The internal meane is the principall organ or instrument of Gods spirit in this work and it is that verie light which shineth in the Scripture The holy Ghost then doth first of al open How the holy Ghost first teacheth vs to know the Scriptures the eies of our vnderstanding by the light of the Scripture to discerne that light of the Scripture so bright in itselfe and so vnknowen vnto vs. And hee cleereth our vnderstaÌ„ding to see the light of the Scripture by the verie scripture it selfe and by the light of the scripture manie waies For partlie hee effecteth this by producing 1 certaine testimonies of Scripture which plainly testifie Inward meanes to see the light of the scriptures of this great light of the Scripture and of God speaking in the Scripture as that place al Scripture is giuen by diuine inspiration 2. Tim. 3. 16 partly by suggesting into vs that we obserue the spirituall matters which are 2 therein described partly by admonishing that we note 3 the spirituall words whereby the same spirituall matters are expressed and set before vs partly by warning vs to 4 obserue the truth of the diuine oracles by the complement of the prophecies Againe he sets before vs the 5 beautifull harmonie of the Scripture in the old and new Testament the one sweetly testifying of the other And 6 heere he omitteth not the miracles which be recorded therein whereby the celestiall doctrine had in the beginning a confirmation Hee putteth vs also in minde of the Martyrs which sealed y e same truth with their blood as we read in the same Scripture By these meanes and such like the spirit teacheth vs out of the very Scripture that the sacred Scripture is Gods word by cleere euidence manifesting that great excellent light which is in the Scripture Ad also vnto the aforesaide meanes the worth and holinesse of those men which wrote the Scriptures as the same is testified and recorded in the Scriptures And this is the internall and principall meane and instrument of the holy Ghost whereby he teaceth vs breedeth faith in our hearts whereby we be certainly perswaded that this Scripture is the very word of God There are also other meanes without the Scripture Externall meanes to proue the scripture to be God word whereby the Spirit proueth the same thing as the
constancie of the Martyrs which daylie seale with their blood the truth of this heauenly doctrine the persecution raised by the enemies of the Church against it the enmitie of Sathan against it and the preseruation of the diuine oracles of God vnto our times and to be short the testimonie of the true Church of God for it All these are without or beside the Scripture and giue vs a secundarie kinde of demonstration whereby the holy Ghost worketh also as it pleaseth him and openeth the eies of our vnderstanding inlightening vs to see and heare God him-selfe speaking and shining in the Scripture But here we be to obserue that the holy ghost doth God rather by these meanes the testimonie of the Church and couersation of the saints prepareth vs to receiue the pretious faith not beget faith in our harts properlie and principallie by this second kinde of externall meanes for the proper and principall instrument of God to breed faith is the very word of God himselfe for it must be necessarilie either the liuely voice of God or the sacred scripture which serueth vs in steede of the liuelie voice of God himselfe but either prepares our hearts only to receiue faith afterwards Io. 4. 1. Pet. 3. 2. 3. wards by the word of God or to confirme the same in some sort beeing already ingendred in our hearts by Gods word For this cause this second kind of meanes sometimes is sent before the voice of God in the scripture whereby the holy Ghost otherwhiles makes mens minds ready to intertaine faith and grace offred This we reade of Augustine for he speaks it of himselfe I would not haue beleeued the gospell but that the authority of the Catholicke Church moued me thereunto by which words he meaneth that when he was a Manichee he was prepared by the authority and testimonie of the Church to beleeue the Gospell Afterwards notwithstanding the same holie spirit which thus prepared him by the testimonie of the Church I say the same spirit did beget faith in Augustines heart by the very scripture of the gospell whereby he did beleeue that the gospell was the verie word of God For this cause he speaks else where of himselfe And let vs follow them saith he which doe inuite vs first to beleeue that which we cannot behold Augustines wordes as yet that being strengthened by faith it selfe we may be worthie to vnderstand what we beleeue not by the relation of men but by the grace of God himselfe inwardlie confirming and inlightening our mindes So the woman of Samaria Io 4. as a member of the Church did by her kinde of preaching prepare the Samaritanes to the faith of Christ they hauing heard Christ himselfe said to the woman We beleeue no longer because of thy sayings for Io 4. 42 1. Pet. 3. 2. 3. Win them with your conuersation which are without the word we haue heard him our selues and know that this is indeed the Christ the Sauiour of the world By which wordes they plainely testified that they were prepared only by the womans testimonie to embrace the faith and that faith was ingendred in their hearts by the powerfull voice of Christ himselfe Wherefore it is cleere that sometimes this kind of meane and argument as is aforesaide goes before faith is begotten in the heart to prepare vs and sometimes this followes faith for confirmation And sometimes also this kinde of argument goes before faith and followes after it it goes before I say for preparation it followes after for confirmation For the spirit teacheth vs many waies applying himselfe to diuers men in diuers Note well Io. 3. manners as it seemeth good vnto himselfe and as mens infirmities do require And here we be to obserue that there is no absolute necessitie of this secondarie kind of argument which is externall and lesse principall to beget faith in vs. For it ought to suffice vs if the spirit teach vs onely by Gods worde but to helpe our weakenes the same spirit addeth the other secondarie kind of argument as Christ plainly teacheth vs Io. 5. where he sayth the testimonie of Iohn Baptist concerning him was not simply necessarie but that God so prouided to helpe their weakenesse and vnbeliefe ver 33. Iohn gaue testimony to the truth but I desire not the testimonie of man Neuerthelesse these things I speake that ye may be saued And that Iohns testimonie was but a secondarie argument only and that Christs owne record of himselfe was the first he sheweth plainly in the words following ver 36. But I haue a greater witnes then the witnes of Iohn for the works which the Father hath giuen me to finish the same works that I do beare witnes of me that the Father sent me And this is our iudgment concerning this argument whereby we proue the Scripture to be the word of God and our answere to the question wherefore it is so as we auouch it What the Papists thinke in this matter it is easily seene How the Papists proue the scripture to bee Gods word by their words and writings Their iudgement briefly is this The meane and principall argument and in a manner the only way with them to demonstrate the scripture to be Gods word is the testimony of the church not only the catholick as they speak but also those of their church which haue preserued the faith as they speake by contiall successions from the Apostles vnto our times and here they vnderstand principally the Popes who as they say succeeded Peter and his chaire These men will haue the Church the iudge and interpreter of all Scriptures from whose iudgement it may not be lawfull for any man to depart for an appeale to any other iudge And they ascribe this dignity prerogatiue to the testimony of the Church because they will haue the Scripture which is written in the heart of the Church to be the principall Scripture and that we account and esteeme of the voice of the Church as the very liuely voice of God himselfe as if God now spake first principally in his Church and by the voice of his Church If they will haue it so that the voice of the Church bee the primarie voice of God and the primarie Scripture of God it is euident that they deeme the greatest light we haue is to be found in the voice of the Church and the same to be most cleere and demonstratiue not only to vs but also in and by it selfe and therefore that this light inlightens the sacred Scripture not in respect of vs only but in respect of themselues also For which cause one of them hath said that the The blasphemy of Papists Scripture is of no more validity without the authority of the church then AEsops fables For the voice of the church being vnto them the primarie voice of God in all respects for as much as it is liuely and vocall and for this cause both by nature
let him be accursed Ioh. 20. These things are written that ye may beleeue c. And as for the iudgment of the Aduersaries in this matter which affirme that the scripture is lame and maimed chiefly note Bellarmine and his arguments for this purpose They teach the scriptures to bee defectiue and weake that we might giue place to their traditions and forgeries wherefore let vs a little consider this matter of Of Traditions traditions The word Tradition is generall and signifieth any doctrine written or vnwritten and so this word is vsed both in the sacred scriptures and in the ancient Writers albeit the Papists affirme that the Fathers vse this word onely to signifie a doctrine not written Testimonies of scripture which cleere the generall acceptation of the word are these Act. 6. 14. And shall change the ordinances which Moses * Quos nobis tradidit Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue vs or which wee had from Moses by tradition 2. Thess 2. 15. Keepe the tradition or doctrine * Traditam doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuered vnto you which ye were taught either by word or by our Epistle The word tradition in Scripture is giuen other whiles to things ncessarie and continuing and sometimes to things not necessarie and temporarie The testimonie which is 2. Thess 2. vers 15. is of necessarie doctrine The place which is cited out of the Acts 16. 4. is of ceremonies for heere the Spirit speaketh of a decree of the Councell holden at Ierusalem concerning bloud and things offered to idols and that which is strangled Of which Act. 15. 28. As touching traditions which concerne necessarie points of faith manners they were first deliuered by the liuely voice of Christ his Apostles and then the short summe of them recorded in bookes as may appeare by that speech of the Apostle concerning the Lords supper 1. Cor. 11. 23. And againe 1. Thess 4. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he giueth rules of an honest conuersation And againe 2. Thess 2. 15. And as touching traditions which be not necessarie but ceremoniall they were either recorded as of Ecclesiasticall rites 1. Cor. 11. 14. or not recorded 1. Cor. 11. 34. Other things will I set in order when I come He promiseth heere to set in order but ceremonies and namely such as did concerne the Lords supper Of ceremonies onely this I wil say they did no way exceed neither were Of Ceremonies Good rules they vnprofitable neither were they deliuered with anie 1 opinion of necessity to bind mens consciences neither 2 were they contrarie to those things which were written 3 yea this I auouch y t there was nothing deliuered by way 4 of tradition or touching ceremonies by the Apostles which had not good ground warrant in Gods word that is in the bookes of the Prophets and in the doctrine of Christ which not long after was written by the Euangelists and Apostles And as for Popish traditions Popish traditions and ceremonies and ceremonies there is no end of them they are vnprofitable they are like old wiues fables all for the most part deliuered with an opinion of necessitie and most of them most repugnant to the Apostolicall doctrine And thus do we distinguish traditions The aduersaries vnderstand by Tradition their vnwritten veritie not that which is no where found written but that which is not written by the first author thereof that is by him which deliuered the same by his owne liuely voice This then the Papists do here professe that they cannot find their traditions in the Scriptures nor proue them by the Scriptures CHAP. XV. Of the seuenth propertie and ninth controuersie THE sacred scripture is the iudge of all controuersies I meane such controuersies as are concerning religion Now there bee two principall controuersies concerning religion the first is of the scripture it selfe who shall be iudge here or how it may be tryed that the scripture is the word of God The second The iudge of the scripture is of the sense and interpretation of the scripture who shal iudg of that or how it may appeare that this or that is the very naturall sense of the Scripture I meane by iudgement here a definitiue sentence pronounced and giuen with such authority as that all men must herein rest By the word scripture I meane not only the substance thereof but also the form of reuelation which is also by diuine inspiration Againe this manner of speaking is improper when we say of the scripture that it is the iudge of controuersies For to speake properly the holy Ghost is the iudge for the iudge must be a person and the holy Ghost he is the third person in Trinity The Scripture therefore is not properlie said to be a iudge but it is the voice and sentence which the Iudg hath giuen the principall instrument or meane wherby y e spirit sets forth his iudgment whereby he teacheth vs and worketh faith in our hearts And the spirit here iudgeth freely in and by whom he pleaseth being not tied to any one kind of men as Pastors Doctors but in and by whom it seemeth good to him Here then three things must be considered of vs First whether the holy ghost be a iudge Secondly whether the scripture be his principal voice wherby he giueth First whether the holy Ghost be a iudge sentence or determineth any question Thirdly whether he iudg in and by any man without difference or respect of persons or be bound to one certaine kinde or sort of men For the first question I answere the holy Ghost is a Iudge first for that he was promised of Christ Io 14. Math 28. Mar. 16. vnto his church at his last departure from the Apostles is giuen as it were deputed Christs vicar on earth both to teach and to iudge c. Secondly for that among other offices of the holy Ghost this is one to iudge But because the aduersaries do not much gainsay this assertion concerning Io. 16. Gods spirit that by him all things are to be iudged and tried and that by him the scriptures are to be interpreted therefore we will be briefe in this point Now for the second point that the holy scripture is the primarie Secondly that the holy scripture is the principall voice of the iudg voice of this iudge iudiciarie and proper to him whereby he begets faith in our harts may appeare by these reasons following First the scripture is the word of God Secondly it is most auncient Thirdly it is most cleere or euident To these I ad the testimonie of the scripture it selfe Ioh. 14. 25. 26. He shall teach you all things and bring all things to * Suggeret remembrance which I haue told you And hereunto may also be added the common experience of the Saints There are other meanes to prooue this but lesse principall among which the testimony of
the Church is one The aduersaries withstand this conclusion and infring it with these arguments First the scripture is not written in mens hearts with the finger of God neither is it the primary voice of God Secondly the scripture is of no antiquity Thirdly it is obscure Fourthly ambiguous c. Bellarmine ads more to these of which ye may read in him They conclude that the voice of the Church is the principall and proper voice of the holy Ghost as he is the Iudge of controuersies Their proofe is this The scripture is written in the heart of the Church with Gods own finger this is the primary voice of God And whatsoeuer excellency wee doe ascribe to the scripture that they attribute to their owne Church which is nothing els but a den of theeues And that the spirit being this great iudge is not bound to one sort of men as those of the Ecclesiasticall function the Pope and Councels as they speak but doth performe this office without all respect of persons in whom and by whom soeuer it seemeth good vnto himselfe this is manifest first for if the holy Ghost be not the Iudge both of the very context of the scripture whether it be Gods word and of the interpretation of scripture if he be not I say in man himselfe assuredly there can be no faith For the spirit only begetteth faith in mans heart Secondly the holy Ghost executeth his other offices freely in by any man therefore so may he this function of iudging What is meant by iudging in the holy Ghost For I demand what els is it to iudge but to inlighten to teach that the scripture is giuen of God by inspiration and that this is the naturall sense of this scripture Thirdly the same we be taught by our experience for we find it true by experience that he doth freely iudge in and by whom it pleaseth him Testimonies of scripture proue also this assertion 1. Cor. 12. 11 And all these things worketh euen the selfe same spirit distributing to euery man seuerallie as he will And Esay 54. All thy children shall be taught of God Ier. 31. I will write my lawes in their harts The aduersaries impugne this truth of God with some argumēts of their owne of which ye may reade in Bellarmine And these men binde the holy Ghost to the Pope and to councels confirmed by him which point our men impugne also refute with many arguments of which this is one that of their conclusion this must be the consequent that the Pope and his councels must be aboue the scriptures which thing is absurd to be graunted See more arguments of this subiect in their disputations CHAP. XVI Of the eight propertie and the tenth controuersie LASTLY we auouch that the sacred scripture is of highest authority excellency and 10. Propertie dignity on the earth Here againe by this word scripture we vnderstand both the substance of it and the writing And here wee meane it hath such excellency as makes it most worthie of credit and whereby also it gaines authority and estimation to the Church For which cause the Church is called the Pillar and ground of truth 1. Tim. 3. 15. And it hath many other titles which are giuen to it often in the scriptures This is prooued by the former demonstrations as these The scripture is the word of God it is most perspicuous it is most pure and simple c. Ergo. The aduersaries vary in iudgment touching this authority of Scripture For some of them detract from this soueraigne authority of it affirming that of it selfe it is not authentical but takes authoritie and estimation from the Church Of this minde are these Eckius in Enchiridio Pighius in his booke de Hierarchia and one Hermannus an impudent Papist he with a black mouth auoucheth it that the scripture is of no more validity without the testimony of the Church then AEsops Fables c. Others more late writers and more subtile say that the scripture hath authoritie in and by it selfe and is authentical but not to vs before the church approue it and ascertain it to be so Of this iudgmēt be these Bellarmine Coclaeus Canus Stapleton Canisius c. They which speake thus that the written word of God is not authenticall to vs before the iudgment of the Church be manifested these men I say haue this meaning that we bee not bound to beleeue that the Scriptures bee authenticall before the iudgment of the Church be past of it and that we sinne not at all if wee beleeue them not before the definitiue sentence of the Church But we hold this to be false also to say that the scripture is not to vs authenticall without the authority of the Church For it is the holy Ghost that teacheth euery man to know beleeue that the scripture is authenticall and hath soueraigne authority in it selfe And this he teacheth not by any externall meane How the holy Ghost teacheth vs what authority the scripture hath first but by the very sacred scripture by which alone he properly breeds faith in our hearts to beleeue and apprehend this truth of God And so we resting on this illumination of the holy ghost teaching vs by the scripture that this is the excellencie and authority of the scripture doe beleeue this to be so albeit the whole world did oppose it selfe against vs. And thus farre of the more essentiall questions concerning scripture CHAP. XVII Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained THE first question is concerning the books of holy scripture These bookes are commonly called for the excellency of them The Bible The Bible as it is commonly receiued and caried in hands containes in it two sorts of books the first is of books Canonicall and the second is Apocryphal Regular or Canonicall bookes are such as giue rule and direction touching faith and manners The bookes of Moses are the first Canon or president sent from God First Canon which may not be iudged or tryed by any other externall Canon whatsoeuer For there was no booke extant before the books of Moses The authoritie of the writer so holy and the euidence of the spirit so powerfull and the holinesse of these books to passe by other arguments so great hath gained these books this high estimation and authority in the Church The books of the Prophets make vp the second Canon which bee adiudged canonicall Second Canon by that externall Canon of the Mosaicall books by which they were examined Next they were and are discerned of such as be taught of God inwardly by the holy Ghost by the great euidence of Gods spirit which is manifested in them both in words and matter The third Third Canon Canon are the Apostolical books of the New Testament which are adiudged and approoued as Canonicall partly by the Canonicall books of Moses partly by the
chiefly by simplicity and sincerity which is opposed to hypocrisie and dissembling Therefore a deepe hypocrisie which is contrary to sincerity possesseth the heart of this man Now the heart so affected doth beleeue apprehend and reioice not sincerely for a true cause for which it ought to do these things but for other worldly causes It followeth therefore that the cause of these euils doth lurke in the heart Wherefore if any man will not be a temporizer A good admonition for a temporizer let him aboue all things looke to his heart and sift and examine it diligently night and day so long till hee feele that the faith of Christ takes roote in the bottome of his heart and doth throughout possesse the whole heart as much as may be Out of these things which we haue spoken touching the properties of this faith and of the cause of them a marke may be taken whereby any one may discerne true iustifying faith from temporary And that is in a word sincerity in doing in beleeuing in apprehēding in reioicing Synceritie in doing all things throughout the whole course of the life Now sincerity is knowne by this if all things be done and performed by vs for God and for Christ whether those things be of small or great moment Whether ye eate or drinke or whatsoeuer ye doe doe all to the glory of God 1. Cor. 10. 31. By these things which haue beene spoken it is easie to gather a definition of this faith For Tempor F. defined temporary faith is a knowledge in the minde and an apprehension in the will of Christ with all his benefits but yet tēporary or enduring but for a time And thus much of temporary faith The miraculous faith followeth which is the third vnproper signification of the word of faith Touching this faith these are testimonies Matth. 17. Yf ye haue faith as a graine of mustard seed 1. Cor. 13. If I had all faith so that I could remoue mountaines The reason of the name is this 4. Miraculous faith It is termed miraculous from the effect of it because it is powerfull to doe miracles The obiect thereof is not the bare generall word of God but rather a special promise or reuelation made to some one touching the doing of some certaine miracle Now that the bare generall word sufficeth not it appeareth hereby for because many holy men haue had faith in the generall word yea they haue iustifying faith in the promise of grace and yet could doe no miracles Simon Magus beleeued by an historicall faith in the generall word and yet he could do no miracles therefore hee would haue bought this facultie with money for a price Act. 8. 31. Vnlesse therefore vnto the generall word there be added a speciall promise or reuelation it is no miraculous faith which is a certaine speciall and extraordinarie gift of the Spirit Wherein the Aduersaries do erre verie much who thinke that the generall word sufficeth for this to make a miraculous faith The subiect of it The subiect of a miraculous faith is the mind first vnderstanding and withall iudging the speciall promise and then the will or the heart apprehending that which is promised The parts of the nature thereof are a knowledge with a iudgement of the mind and an apprehension with the will and heart Out of these things now spoken I gather this definition of this Faith that Miraculous faith is a Miraculous faith defined knowledge in the mind and an apprehension with the will of a speciall promise or reuelation for the doing of a miracle Thus farre of miraculous Faith and in summe of the true doctrine of faith CHAP. XXXI The opinion of the Aduersaries concerning Faith IT followeth now that we see briefly what the aduersaries doe hold touching Faith First they do not acknowledge the diuers significations of Faith they entreat onely of one faith and that they terme iustifying that is as they expound the word that The Popish opinion of Faith which disposeth vs to iustice being to be infused after in the time thereof Thus thinks Bellarmine in his Treatise touching faith In this doctrine of faith which they terme iustifying they differ from vs first about the obiect of it Indeede they doe not denie that the obiect of faith is the mercie of God in Iesus Christ offered in the Gospell that is that it is the Gospell and the promises of grace concerning Christ and Gods mercie in him But they will haue the obiect to be not onely the word of the Gospell but equally the vniuersall word of God To confirme this opinion of theirs they alleage that definition of faith which is set downe Heb. chap. 11. 1. Faith saith the Apostle is the ground of things that are hoped for and the euidence of things which are not seene This say they is the definition of iustifying faith But this definition stretcheth it selfe not onely to Christ to the promises of God and to the Gospell concerning him but also to the whole word of God to all things that are contained in the word of God For example it stretcheth it selfe to the word of God which is concerning the creation of the world as is euident by vers 3. which followeth in the same chap. By faith we vnderstand that the world was ordained by the word of God Hence they conclude that iustifying faith hath the whole word for the obiect of it But to this we answer that not onely iustifying Faith is defined by the Apostle in that place but that that definition of Faith is common to all the significations of faith as is plaine enough by that induction of examples which followeth in that place and chapter Neither is that their argument which they gather out of the coherence of the text of anie force They say that that faith is defined of which the Apostle spake in the last verses of the chapter going afore Now the iust shall liue by faith c. But there the Apostle spake of iustifying Faith therefore heere in the 11. chap. iustifying faith is defined I answer this definition I confesse doth belong to iustifying faith but not to that alone but it is commō to it with other significations of Faith as with historicall Heb. 11. 1. A generall definition of faith common to all kinds of faith faith and miraculous c. as is euident by the induction that followeth Seeing therefore that this definition doth not onely belong to iustifying faith it followeth that out of this definition they get not that they would haue namely that the obiect of iustifying Faith is equally the vniuersall word of God Therefore let the obiect thereof properly be that which it apprehendeth and that is the Gospel and the promise concerning Christ Secondly they dissent from vs about this same speciall obiect namely the mercy of God in Christ For we say and affirme that the obiect of iustifying faith is not onely a generall mercy
nor only a generall promise touching Christ but much rather a speciall mercy and a speciall promise that is mercy offered in the Gospel not in common to all but peculiarly to me or to thee For albeit the promises and sentences of the Gospell be conceiued generally yet it is certaine that they are to be receiued particularly by euery one as if they were spoken to euery one in seuerall as for example Ioh. 3. the promise of the couenant of grace is conceiued generally in these words Whosoeuer beleeueth in the Sonne shall not perish but haue life euerlasting This promise is indeed generally conceiued but it is to bee vnderstood particularly and singularly by euery one as if it had beene spoken to me or to thee If thou beleeuest in the Sonne thou shalt not perish but haue euerlasting life The Apostle 1. Tim. 1. doth vnderstand this generall sentence namely that Christ Iesus came into the world to saue sinners no otherwise then if it had beene pronounced onely concerning himselfe whereupon he doth apply it particularly vnto himselfe assuming by name that he is the sinner and concluding How the beleeuer is to make a syllogisme in forme at the least secretly that Christ came into y e world to saue him by name We may make trial of this thing by those promises that are made specially in the Gospell to saue certaine men as to the man sicke of the palsie Matt. 9. to the woman that was a sinner Luk. 7. to the Adultresse Ioh. 8. to Zacheus Luk. 19. to the thiefe Luk. 23. For the Spirit of Christ when any generall promise or sentence touching Christ and his mercie is alleaged doth no lesse particularly now apply the same to euerie man by speaking inwardly to the heart of euery one then at that time Christ did by his liuely voice apply those particular promises to some certaine persons Roman 3. Whē the righteousnes of God is said to belong to al beleeuers and that without distinction it is plainly signified that that righteousnesse is offered to men of euerie sort and condition and also propounded to euery seuerall person 1. Tim 2. after he hath admonished that wee are to pray for all men he addeth that God will haue all men to be saued and come to the knowledge of the truth Out of which it followeth that in the publishing of the Gospell God hath respect not onely of all men in common but also distinctly of euery seuerall person which regard also he will haue vs to haue in our prayers What neede many words For if there were nothing els that did The mercie of God in Christ offered generally to all the world particularly applied to euery one by the Spirit is the obiect of iustifying faith teach this the administration of the Sacraments alone hath force enough in it to proue that the mercy of God in Christ is offered specially to euerie one For in both the sacraments the seales of that mercy are giuen and offered to euery one seuerally And let this suffice to shew that speciall mercy as it is called is the obiect properly of iustifying Faith against which our aduersaries hold The obiect of iustifying Faith being made to bee a generall mercy it followeth that faith in the opinion of our aduersaries is generall and not a speciall assent For seeing there is only a generall mercy propounded generally to the Church and not offered particularly to the seuerall members therof how can any particular man challenge that particularly to himselfe which is not spoken and offered particularly But we affirme that iustifying faith is that whereby euery beleeuer doth particularly not onely assent to the promise that it is true in it selfe but also apprehends with the heart the promised thing and applies it properly to himselfe For this being made plaine that the mercie of God was particularly offered to euery one it followeth that faith must be particular But for the proofe hereof there are almost infinite testimonies of the Scriptures we will be content but with a few Gal. 2. 20. And the life that I now liue in the flesh I liue by faith in the Sonne of God who loued me and gaue himselfe for me Marke here he doth by faith peculiarly apply to himselfe the Sonne of God and his life his loue and his death Neither is there any cause why any one should say that this might be lawfull for the Apostle who had some extraordinary reuelation of that thing but that it is not lawfull to the common sort of Christians in as much as the Apostle doth in this place beare the person of euery Christian and beleeuing man Rom. 8. For I am perswaded that neither death nor life c. Marke here that speciall trust and particular application is pointed at by the verbe of the singular number Beside that which is cited out of Habakuck by the Apostle The iust shall liue by faith doth sufficiently insinuate a speciall faith for thereby is signified that euery iust person doth liue by his faith that is by a speciall assent to and application of the righteousnesse of God in Christ Matth. chap. 9. a particular faith is commended to the man sicke of the palsie to whom it was saide Sonne be of good comfort thy sinnes be forgiuen thee Ioh. 3. when it is said He that beleeueth in the Sonne hath eternall life that verie same speciall faith is signified which is when euerie one doth assent particularly to and apply to himselfe euerlasting life offered to himselfe What neede manie words The same thing doth that verbe I beleeue which is found in the Apostles Creede teach For to beleeue is there specially and particularly to beleeue Out of the generall mercy and generall faith of the aduersaries followeth the vncertaintie of particular faith and of Gods peculiar grace which they defend For it is easily discerned that vncertaintie doth follow necessarily out of that generality first a doubtfulnesse of mercy then of faith For when as mercy is propounded and offered not specially but generally and when there is onely a generall assent of faith how can I be certaine of that mercy which pertaines not certainly by name to me But that there is a certainty of faith against which they hold first it easily appeareth by those things which haue The certainty of faith beene spoken of Gods speciall mercy and speciall faith For seeing mercy is offered particularly to thee and to me c. and I againe assent particularly to it now am I certaine of that mercy that it is mine specially seeing I doe already by faith and speciall application possesse it For Christ dwelleth in our harts by faith that is we now possesse Christ and doe enioy him as present Of this speciall certainty see Rom. 4. 16. The inheritance is of faith that it may be by grace to the end the promise may be firme to the seed And in the same Chapter ver 18. Which Abraham against hope beleeued
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
without Christ and therefore doth beget feare and horror within vs. The instrument wherby the spirit doth worke this sorrow in our hearts is the preaching of the law The sum whereof is in that syllogisme concerning the which we haue spoken in the doctrine of faith the proposition of which syllogisme is this Cursed is euery one that continueth not in all things which are written in the book of this law to do thē The assumption is by euery mans conscience thus annexed But I haue not continued in them the conclusion therefore is this I am accursed From hence dooth that sorrow or rather that horror of the heart arise or spring not somuch for sin which is in the assumption as for the punishment and feare of the curse which is in the conclusion And this is that which is called the pricke of conscience which by meanes of the conclusion before shewed doth not only prick a wounded mind but also pierce euen through the heart And this legall sorrow if the grace of the Gospell did not put an helping hand betweene it and vs would driue a man into vtter desperation And thus much concerning that first sorrow The very same spirit of God is likewise a principal efficient cause of the latter sorrow but not proceeding as before for now he becommeth the spirit of adoption Wherby we crie Abba Father Rom. 8. that is testifying of our adoption in Christ and therefore doth inlarge both our heart and mouth to call vpon God familiarly as vpon our Father The instrument whereby the holy spirit doth worke this faith in our hearts it is the preaching of the Gospell the summe whereof is contained in that syllogisme concerning which we haue spoken in the doctrine of faith The proposition of this syllogisme is He that beleeueth shal be iustified and shall liue whereupon faith doth assume saying But I do beleeue and concludeth saying Therefore righteousnesse and life pertaineth vnto me In this conclusion there is I confesse matter of ioy of vnspeakable gladnesse but it is as true that there is in it matter of sorrow also which is conceiued after we haue known the mercy of God in Christ to be so great and doth arise in this respect because we haue offended so merciful and so louing a Father It is then a ioy mixt with sorrow with the vnspeakable and glorious ioy of faith hauing ioined with it sighes that cannot be expressed And thus much also of the later sorrow Now let vs see how both these kinds of sorrow belong vnto sound repentance That first sorrow which is of the law and is conceiued by reason of the punishment which followeth sinne I confesse it is no part of this holy change and conuersion vnto God for of it own nature it doth rather estrange vs from God then conuert vs to The terror of the law a preparatiue for the Gospell God and in very deede it dooth altogether alienate the wicked from God as from a terrible iudge Notwithstanding in repentance it hath his vse for it prepareth the elect by giuing them sense of their misery to that grace and mercy which is propounded in the Gospell The latter sorrow which is according to God and is effected by the Gospel is properly a part of repentance and dooth effect that change of the mind and reason before specified And therefore the Apostle saith 2. Cor. 7. that the sorrow which is according to God causeth repentance And thus far of the first part of this benefit which is found to be in sorrow The other followeth which is called properly by the Apostle 2. Cor. vers 7. a Chaunge of the minde For there followeth after that godly sorrow a certaine wonderfull change of the minde of the will and of the heart As touching knowledge and that illumination Second part of repentance of the mind this goes before the sorrow we haue spoken of is an acknowledgment wrought in vs first of sinne and of our misery by the law next of mercy by the Gospell Therefore the chaunge of the mind which followeth this sorrow it pertaines to the faculty or iudgment of reason which also is called the counsell and purpose of the mind Act. 11. 23. He exhorteth them that with one purpose of heart they would cleaue vnto the Lord. And the iudgment or counsell of the mind is chaunged in this sort The mind disalloweth the euill which is committed and alloweth the good hereafter to be practised There are therefore two parts of the change of y e iudgement or counsell the first is the disallowing of the euill committed the second is the The change of the mind hath two branches approuing of the good to be done After the change of the iudgement or counsell of the mind there followeth a change of the wil in this manner The will reiecteth that euill which is committed or it declineth from it and alloweth the good to be done hereafter or inclineth thereunto There are there two parts of this change first a declination from the euil committed secondly an inclination to the good which is or ought to be done After the 2. Change of the will change of the wil followeth the change of the hart which is on this manner The heart hateth and detesteth that euill which it hath heretofore done and it loues and affects the good which hereafter it ought to doe There are therefore two parts of this change the first is the detestation 3. Change of the heart of euill done and committed the second is the loue of that good which ought to be done In general therfore there are two parts of that chang of the mind which is an effect of sorow the first is a change from euill and from sinne committed the second is a change to good hereafter to be practised and followed Commonly these parts are called mortification and viuification but I know not how rightly iustly for mortification and viuification are properly parts of regeneration which doth differ from repentance as shal be seene Regeneration and repentance differ hereafter By that which hath bin already said we vnderstand what be the especial points of repentance from whence it proceeds and wherunto it serueth The point from whence it proceedes is the euill or sinne committed the point to which it tendeth is the good heereafter to bee done Repentance therefore standeth betweene two actions past and future and it doth differ from regeneration for the points thereof are not deeds and actions but qualities to wit the corruption of nature or the old man and sanctitie or the new man but of this we shall entreate afterward when wee come to speake of the difference of repentance and of regeneration Ye see thē after that great sorow how there is a change in the whole mind of man Next ye see by that hath been saide of this benefit of repentance that repentance doth begin from the heart and doth proceede by the reasonable
Christ which notwithstāding hold I know not what freedom of will that our meritorious works do cōcurre in our votion iustification glorification with the grace of God For as touching our calling although they confesse this to be true that preuenting grace as they speak doth so preuent or preoccupy vs euen then when we thinke nothing of the grace of God or of preparing our selues to receiue grace but being as it were a sleep in sin yet they do ascribe to free-wil that affiance which we giue vnto faith wherby we assent vnto preuenting grace admit y e same as though we had any actual free-wil or self power as they speak to receiue the grace of God We do grant some power or freedome of wil wherby it inclines after a sort vnto that which is is good I vnderstand a power of the matter but wee do vtterly deny that men by nature haue any actual free-will or that we haue a selfe power to do that which is good as it is good That selfe or neere power of will or liberty of will to good I define to be that liberty in the will which is by the essentiall forme of Potentia propinqua holinesse or by the image of God which is imprinted in the will as may appeare in the Chap. of free-will before handled Therefore wee hold and teach that in receiuing the first grace our will stands before God meere passiuely and not actiuely that is when the free grace of God preuenteth it we say it hath a power vnto good but the same to be of the matter only as schoolemen speak passiue which they call a remote power Againe we auouch that the same power is made actual by meanes of diuine grace preuenting vs y t is by the working of the holy spirit who taketh possession as it were of vs by the preaching of the Gospell whereby the holy Ghost doth renue our hearts inspiring that life of God into vs frō which we were before altogether strangers as it is writtē Eph. 4. 17. 18. 19. creating in vs againe that image of God which was lost that image I say of holinesse true righteousnesse As touching our iustification where our aduersaries do affirme that it is two fold terming y e 1. habituall the 2. Popish iustification actuall they say that we are prepared by our free-will to the 1. iustification as by a principal agent by the grace working together with the same But as for the 2. iustification that they place in works proceeding from free wil from our first iustificatiō which they cal infused grace And here they ascribe life euerlasting to the merit of this 2. iustification which dooth consist in the workes of our free-will and of infused grace as they call it Hence we may see that they do not attribute to the only grace of God any of the former benefits neither iustificatiō nor vocatiō nor glorificatiō nor any of those spiritual graces which God in time giues to his children But they do part them betweene Gods grace free-will and mans merit Finally if any comparison be made between God vs concerning the conferring of these benefits we shall Note find them to ascribe more to vs and our free-will our works then to the grace of God But we haue written somewhat of this before in the chapters of our effectuall calling of repentance of free-wil Therefore I refer the reader to these places and here I end this matter Thus far then haue we spoken of this common place of our effectuall calling which because it comprehendeth vnder it many other points of diuinity it may be wel reckoned amongst the most generall heads of Theologie OF THE MEANES WHEREby God from the beginning hath reuealed both his couenants vnto Mankind Question HOW many waies are there whereby God from the beginning hath reuealed all his will that is Kinds or forms of reuelation the doctrine of both couenants of works grace vnto mankind A. They are two Q. Which be they A. The first is a liuely voice the second is the Scripture Q. What callest thou a liuely voice A. The first meanes of reuelation whereby God partly by his owne mouth and partly by men hath manifested VVhat is meant by a liuely voice the whole doctrine of both couenants to his church from time to time Q. What were the instruments of that liuely voice from the beginning A. First God himselfe spake sometimes by his Sonne in VVhose it was the forme or likenes of man appearing to the Fathers sometimes by his spirit inwardly in the heart Secondly the liuely voice of Angels was heard Thirdly the liuely voice of men first of the Fathers then of Moses and the Prophets after that of Iohn the Baptist vntil Christ Then lowed Christ himselfe manifested in the flesh Last of all the liuely voice of the Apostles of Christ Q. This kind of reuelation which was by a liuely voice of al The quality of it these whom you haue named was it by inspiration and altogether free from error A. Concerning the liuely voice of God himselfe of Christ and of the Angels there is no question and as concerning men whose liuely voice God hath vsed from the beginning of the world hitherto in reuealing his wil to his Church they truly albeit they were sinfull men and in part onely regenerate notwithstanding in the deliuery of the doctrine of the truth of both couenants they were so extraordinarily gouerned and inspired with the Holy Spirit of God that they could by no meanes erre Q. Doest thou meane then that all men as manie as haue beene from the beginning of the world hitherto by whose mouth God hath-spoken to his Church were men extraordinary endued with extraordinary gifts of the holy Ghost confirmed by miracles A. I meane euen so for prophecy in times past came not by the will of man but holy men spake as they were moued by the spirit of God 2. Pet. 1. 2. Q. At what time began this liuely voice in the Church VVhen it began A. It began euen in the first creation of man Q. How long hath the liuely voice of God and men who could not erre in deliuering the doctrine of the truth continued Continuance of it in the Church of God A. It hath been from the beginning of the world euen to the death of the Apostles all which time there was almost no age wherein at least some one holy man of God was not extraordinarily stirred vp who could not erre in deliuering the doctrine of the truth Q. Why doe you say almost was there anie intermission at all A. Truly there was but I will name onely some more notable intermissions which may be gathered out of the holy scriptures First in the age of the Patriarches it is obserued that there was an intermission in Terachs time who was the Father of Abraham for albeit he retained some grounds of
appeareth not vnto men neither doe we sufficiently feele it and find it our selues but it shall be seene in another life when as we shall put on beare the image of that heauenly man 1. Cor. 15. 49. Now we are called the sonnes of God but as yet it appeareth not what we shall be but we know it shall come to passe that we shal be like vnto him when he shall appeare 1. Io. 3. 2. The Aduersaries spend all their labour in setting forth the commendations of loue and they be too long in extolling charitie For they adorne it with the spoiles of iustifying faith so gracing it with stolen colours and not with it owne proper beautie ascribing the iustification and saluation of man which they take away from faith vnto charitie as shall be seene when we come to speake of the doctrine of free iustification And thus farre shall suffice of charity or loue CHAP. XXXIIII Of Repentance REpentance followeth faith as the effect followeth his cause For that godly sorrow which is according to God and worketh repentance is the daughter of Faith as we shall see afterward Of this benefit there are diuers names in diuers languages The Hebrues do cal it TESCHUBHAH the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of a verbe which signifieth to bee wise after a thing is done to retract his sentence to change his mind to returne to a right mind Whereupon Repentance is nothing els but an after wit a reuersing of iudgment and chaunge of determinations The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to be carefull and anxious after a thing is done Wherupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing els but a trouble and disquietnesse of heart after a thing is acted Therefore these two Greeke words differ for that the first concerneth properly the mind or vnderstanding the second the heart and affection They differ also in another respect in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehendeth the whole worke and benefit of Repentance for the change of the mind which is implied in this word doth necessarily presuppose the sorrow of the heart and that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a contrition an axnietie after the fact committed whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather restrained to signifie only a part of this benefit namely the first which consisteth in sorow in contrition and the disquiet of the heart after a thing is done for it followeth not that wheresoeuer this same cōpunction of of heart be there should presently follow that sound Repentance as it is necessarie that wheresoeuer sound Repentance be found there also must be that compunction of heart Some there are which make a third difference betweene these two affirming that this sound Repentance properly belongs to the godly and to the Elect and onely to them for the elect onely properly and in very truth become wise after their fals and they doe onely change their minds and their purposes returne to a sound mind whereas some compunction and disquietnesse of heart doth not onely belong to the godly and the elect but also to the wicked and to the Reprobates in whom there is found after a sin committed some griefe and disquietnesse of heart not so much for the sinne committed as for the punishment of the sinne But we are to vnderstand that wheresoeuer this same sorrow is attributed to the wicked there is not vnderstood hereby that godly care and sorrow which is according to God but a worldly sorrow and a sorrow which is vnto death In which sense it is attributed to Iudas Mat. 27. 3. Iudas repented himselfe but contrariwise when it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the Godly thereby is signified not so much a sorrow for the punishment of sinne it selfe as for the offence and displeasure of God Thus farre of the Greeke names of Repentance The Latines do call it a Conuersion an after-wit to returne to heart and vnderstanding and repentance Conuersion Conuersio Resipiscentia doth fitly answer with the Hebrue word and it is a word which the Prophets haue vsed in the old Testament Teschubbah Conuert me O Lord and I shall be conuerted Ier. 31. Euen as Christ and his Apostles themselues vse the foresaid Greeke words in the newe Testament of Repentance and Compunction of heart A change of the mind is properly signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 change the mind is to begin to be wise after the deede done Penance is signified in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is deriued of the verbe Poenitere which signifieth a punishment for in this kind of repentance that sorrow and anxietie of the heart is a punishment For as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth differ from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth poenitentia penance from the word Resipiscentia Resipiscentia Repentance For to passe by other differences the word Penance signifieth properly one part onely of this benefit to wit sorrow disquietnesse and anxietie after the deed done But the word Resipiscentia which is a change of the mind doth comprehend this whole benefit for the change of the mind and to become wise after our fals doth necessarily presuppose the sorrow of the heart as the efficient cause The old Latine translation doth translate both the Greeke words euery where Poenitentia Penance The aduersaries doe earnestly contend that the word Penance is euerie where to be retained to wit that they may defend the Sacrament of Penance as they call it euen by the very name it self to consist in externall and corporall affliction The word Resipiscentia which signifieth a change of the mind is more vsed by our Diuines when they speake of this grace And thus much concerning the names of this benefit The parts thereof are generally these first sorrow then after sorrow a chang of the mind purpose which Parts of Repentance is properly as is afore said signfied by the Greeke word vsed for repentance Wee are therefore first to speake of sorrow which is the first part of repentance and this sorrow is of two kinds First for the punishment of sin which 2. Co. 7. is called The sorrow of the world and also a sorrow Sorrow twofold which is to death Secondly it is a sorrow for the sinne it selfe and because of the offence which is committed against God which in like manner is called of the Apostle A sorrow according to God Of both these we will speake seuerally The principall efficient of the first sorrow which is conceiued in heart for the punishment of sin is the holy Ghost which Rom. 8. verse 15. 16. is called the spirit of bondage to feare that is to say which testifieth vnto vs of our seruile and miserable condition