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
all naturall knowledge Whereupon Ephe. 3. 18. 19. it is thus said That ye being rooted grounded in loue may be able to attaine with all Saints what is the length and breadth and depth and height and to know that loue of Christ which passeth all knowledge I doe not thinke that this knowledge was in Adam in his first creation before his fall For all the knowledge in Adams mind Adams knowledge before his fall before the fall as it was holy so it seemeth it was natural it seemeth it was a naturall knowledge of God himselfe it seemeth it was a naturall knowledge of the things created Neither did he before his fall see God in the mediator Christ nor was it needefull he should see him so Besides this light which I speake of is kindled in our minde by looking on the face of Christ the Mediator as it were in the glasse of the Gospell 2. Cor. 3. 18. We all with open face beholding as in a glasse the glory of the Lord are transformed into the same image from gloxy to glory Also 4. chap. ver 6. To giue the light of the knowledge of the glory of God in the face of Iesus Christ But Adam before his fall as he heard nothing concerning the Gospell of Christ so he saw not his face in the glasse of the Gospel Besides 1. Co. 15. 45. of Adam it is said the 1. Adam was made a liuing soule but of Christ the last Adam was made a quickening spirit Out of which words the difference betwixt Adam and Christ is seene that Adam was made only naturall yet holy but Christ was made spirituall and supernaturall for spirituall things are supernaturall Againe out of this difference wee gather that that spirituall and supernaturall light which we haue only by the benefit of Christ that is the second Adam was not in Adam before the fall For in the same place vers 48. 49. Our heauenly or spiritual condition is ascribed vnto Christ But of this thus farre and but sparingly Also in the will or heart faith is a supernaturall abilitie put into it by the Spirit of Christ of which * Or the saith of the operation of God Ephe. 3. 20 According to the power that worketh in vs. Col. 2. 12. By the faith of God that worketh mightilie in vs. This power also as I thinke was not put into Adams heart before the fall being induced by the same reasons which wee alleaged before And seeing that light of the mind and efficacie of the heart are supernaturall it followeth also that the functions of that light efficacie namely the knowledge of the mind and the apprehension of the heart are likewise supernaturall Wherefore vnto that definition of saith before set downe we adde this branch supernatural as the last so that iustifying faith in Christ with al his nofits offered vnto vs in the word and Sacraments is not onelie Iustifying faith defined an holie but also a supernaturall knowledge of the mind and apprehension of the wil. Thus thē we define faith as we admonished before as the name of faith is taken for the function and worke of faith For so the Diuines do commonly define it so also in the Scriptures is the name of faith wont to be taken namely for the function or worke of faith as it is tearmed 2. Thess 1. 3. But if the description of faith properly and as it is taken for an infused qualitie do like any man better thus also he may haue it described that Faith is a light of the mind and an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectuall action in the hart supernaturally put into them both for the knowing and apprehending of Christ with all his benefits offered in the word and Sacraments Now it remaineth that we speak something touching the effects of faith That knowledge and apprehension of Christ which we speake of sith the seat of it is in the principall and reasonable faculties of the soule namely the mind and the will it cannot be idle neither doth it Effects of faith in the mind and heart c. containe it selfe within the bounds of those higher faculties of the soule the mind the wil but is effectuall also in the lower heart that is in all the affections and there is not anie of al the affections but is affected some way or other by this knowledge apprehension being not only sanctified by it but also rapt vp aboue it self the nature therof For as we said of faith y t it is a supernatural knowledge and apprehension the same is true also of the functions of all the affections for they are al not onely made holy but also supernatural by a certaine supernatural facultie put into them by the Spirit of Christ But to speake distinctly of the effects of Faith Christ with all his benefits being once knowne and apprehended an hope of good to come a feare of euill to come Note the specivll effects which follow faith the loue of Christ and the desire of him and ioy gladnesse are in a wonderfull manner kindled in the soule as 1. Pet. 1. 8. Beleeuing in him ye reioice with ioy vnspeakeable and glorious Griefe also which is according to God is kindled with grones which cannot be expressed Ro. 8. 26. To conclude the whole heart burnes to Godward By faith also our affectiōs toward our neighbour are stirred vp and that for God Christ as loue of our neighbour and delight in the Saints Psal 16. 3. And these are the first effects of faith and those are inward in the lower heart or affections There be also outward effects of faith hauing their being in the body and in all the members of the bodie and those are outward actions of the body into which the inward motions of the affections breake forth And those are first such as respect God then such as respect our neighbour for Gods cause And thus much of the effects of faith both inward and outward as also of faith which is properly so called which they commonly tearm iustifying faith CHAP. XXX Of the improper significations of Faith IT followeth that we speake of the improper significations of faith For this word faith is Diuerse acceptions of faith ambiguous and signifieth many things Properly 1 it signifieth this faith which they call iustifying for that is properly and simply termed by this name Secondly it signifieth that faith which 2 they call historicall or dead which is nothing els but as it were the carcase of iustifying faith for it lacks the soule that is the full assurance of the mind and the confidence of the heart in the speciall assent of the minde and in the trust and apprehension of the heart Thirdly it signifieth faith which they call temporary 3 which is as a certaine Ape of iustifying faith Fourthly 4 last of al that faith which they terme miraculous These three last significations of faith are
they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet
repay and recompense this your loue with manifold comforts of his spirit euen then specially when the comforts and props of this present life shall most be wanting Now the God of hope fill you with all ioy and peace in beleeuing that ye may abounde in hope through the power of the holy Ghost that so ye may perseuer in this your holy faith in Christ and loue to the Saints vnto the end Amen Yours to vse in the Lord Christ Iesus HENRIE HOLLAND To the Reader ALthough the greater part both of authors and translators of bookes may be taxed of officiousnes and not a few of vngodlines yet are there some whose merits in this kinde doe out-way the demerits of the other These are either those worthie lightes themselues or else those second candlestickes to translate the light into which God specially in these latter yeares hath bestowed as gifts to vse Saint Paules word vpon his Church to the edification of it It is true indeede in one sense that both the one and the other are but candlestickes for the light is Gods but otherwise comparatiuely the author is the light and the translator is as it were an other candlesticke to translate the light into and that for those which thorough ignorance of the tongue could not attaine to the light when it shone out of the authors owne lampe Now although there seeme no great gifts to be required in a translator yet the truth is that if he be not of good discretion to choose the fittest workes of good speech to expresse the authors sentence with fittest wordes and of so great apprehension and former store that by that which he seeth in the author he hath attained to more then paraduenture the author himselfe saw or minded his defectiuenes will bring him in daunger of shewing what gifts are required in a translator for a good translator is neither a paraphrast nor a periphrast which is committed by needeles chaunging or adding words He so behaueth himselfe that the comparing of the originall will commend his fidelitie and that they which know of no originall would take the translator for the author himselfe He must naturalize his translation for the reader without miuring the gift of the author in the natiue worke But these seeme criticke rules to the irregular which offend against their authors to please themselues for as there are many translations of vnworthie workes so are there many transportations of worthie workes which like plantes ill taken vp reioyce not to growe in the soyle into which they are translated And yet neuerthelesse it cannot without iniurie be denied that this age hath afforded many excellent translations of excellent and learned authors to the benefit of our people amongst whom Maister Rollocke the reuerend Author of this worke deserueth an eminent place as also this worke it selfe is very acceptable together with the translators godly labour in this and other things commodious to the Church of Christ This inclined me the rather to commend it to thee in these few lines not as taking vpon me any thing but as a poore man where he is better knowne is sometimes engaged for a rich This labour is become ours not onely because it is thus well englished but also because the Author is a Scottishman which is now to the wise hearted a synonymie of an Englishman And it shall be to the praise of both the Nations to receiue both mutuall and common benefits without that emulation which was betwixt Israel and Iuda It is a comely thing to speake in the words of that King that was so miraculously restored to declare the signes and wonders of the high God which we see this day euen this vnanimitie in receiuing the King wrought no doubt by diuine instinct rather then grace in some which otherwise mendaciter deduntie as Dauid saith Let vs on the otherside goe out in our sinceritie and meete the King of Kings with Hosanna And I beseech you by the wonder of our neighbours which is our innocent aggregation to this scepter let the solution of an obiection by King Henry the seuenth of noble memorie and of so renowned wisedome be our satisfaction that the soueraigntie is deuolued where it is not onely by the prouidence but also by the ordinance of God to the comfortable vniting of that Nation rather then Nations which at the first vpon the matter was indeede but one though for some yeares past it were diuided by conceit Let vs take vp the argument of Abraham We are brethren c. And as this is a worke of vocation so let vs hold the comming of our King to bee the worke of reuocation to call vs backe to vnitie And so gentle reader I commit thee to the God of peace and vnitie Thine in Christ Francis Marbury To the Reader CHristian reader I pray thee pardon all faults in this first impression I could not well be present with the workemen for their direction Some schoole poynts and phrases of schoole men doe not so well relish in the English tongue nor could be rendred to my content whatsoeuer is wanting in word or matter in this edition I will amend in the next if the Lord permit farewell Thine in Christ Iesus Henry Holland The Contents 1OF our effectuall calling 1 2 Of the word of God or of the couenant in generall and of the couenant of workes in speciall 6 3 Of the couenant of Grace 11 4 Of such as be comprehended in may truely be said to be vnder the couenant of God 27 5 A comparison of our iudgement and of the aduersaries concerning both these couenants 31 6 Of the written word or of the written couenant of God 38 7 Of the number of the controuersies which are concerning the written word and first whether the scripture be the word of God 40 8 How it may appeare that the scripture is the word of God 45 9 Of the first proprietie of the sacred scripture 54 10 Of the second proprietie of the sacred scripture 57 11 Of the third proprietie of the sacred scripture 62 12 Of the fourth proprietie 66 13 Of the fift proprietie of the scripture 70 14 Of the sixt proprietie of the scripture 74 15 Of the seuenth proprietie of the scripture 77 16 Of the eight proprietie of the scripture 80 17 Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained 82 18 Of the authenticall edition of the Bible 90 19 Of the Greeke edition of the new Testament 97 20 Of the translations of the old Testament 102 21 Of the Syriacke translation of the new Testament 108 22 Of the Latin translations of both testaments 110 23 Of the translation of the Bible into the mother tongue 113 24 Of sinne in generall 127 25 Of originall sinne 133 26 Of concupiscence 144 27 Of actuall sinne 146 28 The controuersie concerning the sinne against the holy Ghost 153 29 Of iustifying faith 158 30 Of the improper significations
of faith 167 31 The opinion of the aduersaries concerning faith 176 32 Of hope 191 33 Of Charitie or Loue. 198 34 Of Repentance 202 35 How farre a wicked man may proceede in repentance 210 36 What the iudgement of Papists is of repentance 213 37 Of mans free-will 216 38 Concerning the free grace of God 226 39 Of the meanes whereby God from the beginning hath reuealed both his couenants vnto mankinde 238 A TREATISE OF OVR EFfectuall Calling and of certaine common places of Theologie contained vnder it CHAP. 1. Of our effectuall Calling GOds effectual calling is that wherby God calleth out of darknesse into 1. God cals by his word preached his admirable light from the power of satan vnto God in Christ Iesu those whom hee knew from eternitie and predestinated vnto life of his meere fauor by the promulgation of the couenant of grace or preaching of the Gospell Such also as be called by the same grace of God answer 2. Man answers by beleeuing and beleeue in him through Iesus Christ This answer is of faith which is in verie truth the condition of the promise which is in the couenant of grace Wherefore our effectuall calling doth consist of the promise of the couenant which is vnder condition of faith and in faith also which is nothing els but the fulfilling of the condition Therefore there be two parts of our effectual calling the first is the outward calling of such as are predestinate Two parts of our effectual calling vnto life from darknesse vnto light and that of Gods meere grace and that I say by the publication of the couenant of grace or preaching of the Gospell The latter part is their inward faith wrought in them by the same grace and Spirit of God whereby they are conuerted from Sathan vnto God for I cannot see how this second part of our effectual calling can differ from faith it selfe In the first part of our effectual calling first we are to consider the persons calling called The person which calleth vs properly to speake is God himselfe for he only promiseth in his couenant calling those things which bee not as though they were Roman 4. ver 17. The persons called are they whom God knew before and hath predestinated vnto life for whom he hath predestinated them he hath called Rom. 8. Secondly in the first part of our effectuall calling the cause which moued God hereunto is his owne speciall grace for the cause of all Gods blessings vpon vs is in himselfe For as hee did predestinate vs in himselfe according to the good pleasure of his owne will Ephe. 1. 5. so hath hee called and iustified vs in himselfe and shall glorifie vs in himselfe to the praise of the glorie of his grace that all glorie may be wholy ascribed vnto him Thirdly we be to obserue the instrument of our vocation which is the couenant published Instrument of our vocation or the Gospell preached Fourthly in this former part of our effectuall calling we bee to consider the estate from which and the estate whereunto we be called The condition from which we be called is darknesse the power of Sathan and that miserable plight which is without Christ in sin and death The state whereunto we be called is light God himselfe and that blessed condition of man in Christ Hence it is euident that these common places of Diuinitie Of Gods word and of sinne and the miserie of mankind must bee referred to this argument of our effectuall calling as to a most generall head in religion In the second part of our effectuall calling these branches must be noted First that the cause wherefore we answer Gods calling or beleeue in God is Gods own grace which worketh in vs this faith by the holy Ghost which is giuen vs with his word For like as God of his meere grace calleth vs outwardly vnto himselfe so the same his grace and free loue in Iesus Christ kindleth this faith in vs whereby we answer his heauenly calling And in this 2. part of our calling which we say doth 2. Part of our calling faith consist in faith if we desire yet more deeply to search it there is a double grace or working of God in our hearts The 1. is whē he inlightneth vs by his holy spirit pouring a new a heauenly light into our mind before so blind as that it neither saw nor could see the things which doe belong to the Spirit of God 1. Cor. 2. 14. 15. The naturall man perceiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them In the wil which is altogether froward and quite fallen from God he worketh an vprightnesse and in all the affections a new holinesse Hence proceedes the new creature and that new man which is created after God in righteousnesse and true holinesse Ephe. 4. 24. The Papists call this first grace in the faith and work of the holy Ghost not the creation of any new creature which was not before but the stirring vp of some goodnesse and sanctitie which as they say was left in nature Free-will after the first fall of man which they call also free-will which they say was not quite lost in the fall but lessened and weakened But this free-will whereof they speake is in verie truth nothing els but that holinesse of nature and life of God and the spirituall light of man in his first creation and innocencie But of this more in place conuenient This they say then that after the fall man retained not only the faculties of his soule but also the holy qualities of those powers only hurt and weakened And this is that free-will which they say is quickned by Gods preuenting grace which they define to be an externall motion standing as it were without and beating at the doore of the heart In this first grace of God which we call a new creation of diuine qualities in the soule man standeth meere passiuely before God and as the materiall cause of Gods worke For in this first renewing of the soule of man what diuine vertues hath man to work with Gods Spirit or to helpe the worke of grace Yet we say not that man in this new birth is no more then a trunke or dead tree for that there is in man that so I may speake a passiue power to receiue that diuine grace and life of God as also the vse of reason which dead trees haue not The aduersaries say that in quickening of free-will there is a libertie or strength in it to reiect or to receiue that grace which they call preuenting grace Therefore they giue a fellow-working vnto grace and a fellow-working vnto freewil The second grace or the second worke of Gods spirit The action of faith in the second part of our effectuall calling or in faith is the verie act of faith or an action proceeding from this new creature the action of
the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
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
reason but for the authoritie of him that speaketh this assent is is called Faith but it doth not require that the knowledge of that thing wherto assent is giuē should go before it being content only with the bare authoritie of the speaker Out of this distinction difference of assent say they it followeth that in faith there is no need of knowledge seeing faith is an assent whereby we do agree to the truth of some sentence being induced not by any reason or cause but by the authority of the speaker To this reason we answer first we do grant this difference of assents but we denie that that assent which is yeelded because of the authoritie of the speaker hath no need of knowledge to go before it For that it may be iustifying Faith to vs it is required that that which is spoken by God himselfe be some manner of way vnderstood by vs. For God doth not require that of vs that we should assent to his word and voice because of the bare authority of him that testifieth when as we vnderstand them not at all Secondly they reason out of that definition of faith Heb. 11. Faith is the ground of things that are hoped for and the euidence of those things that are not seene Here say they we see faith of things vnknowne namely of such things as are to be hoped for as are not seen But say I these two words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ground and euidence do argue sufficiently that those very things which are hoped for and not seene are in the meane time in some sort present and seene of vs. Whereupon Paul 2. Corinth chap. 4. saith Why we looke not on those things which are seene but on those things which are not seene Heere you see that The popish implicite faith euen those things which are not seen nor obiect to these eyes of our bodies are yet seene and beheld with the spirituall eyes of our faith And this is their opinion touching the knowledge of faith which tendeth to this purpose to establish that faith which they terme implicit or infolded faith Concerning that assent which we said is the 2. part of iustifying faith they do place the nature of faith only in that assent which is yeelded in regarde of the truth of a thing for they speake nothing of the assent or iudgment of goodnes and they make that same iudgment of truth which they hold to be only general namely wherby one doth iudge that some sentence is true not of himselfe but in generall of the whole Church when as notwithstanding that iudgement aswell of truth as of goodnesse which is the propertie of faith is rather particular yea a very peculiar grace which in the Scripture is called that ful assurance as we haue said before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Touching the third part of faith which we tearmed the confidence of the heart they doe not acknowledge it For they say that confidence is nothing els but hope strengthened and a certaine effect of faith whereas notwithstāding confidence which the Greeks tearme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a certain motiō of the wil or hart not expecting but in present apprehending some good and depending therupon and reioicing therein as present Furthermore Confidence and faith of the same roote in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is faith and affiance are of the same roote For both of them come from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth to perswade Besides the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken euery where by the Apostle for to be perswaded to beleeue and not to hope Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I am perswaded that neither life nor death nor things present nor things to come c. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded that he that hath begun in you a good worke c. 2. Cor. 5. Knowing therfore the terror of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade or draw men to the faith I graunt that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some times taken for confidence which is a consequent of faith and a certaine property of it for it comes to passe that he which beleeueth or trusteth dooth depende on him in whom he placeth his trust Of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read Eph. 3. 12. In whom we haue freedome and accesse with confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith in him Out of these things which we haue spoken it is easie to gather a definition of faith according to their opinion who take iustifying faith to bee nothing els then that whereby euery one doth in generall assent to the truth of the word of God that for the authority of the speaker A popish definition of faith which definition what els is it I pray you then a generall notion of faith and such as is common to all the significations of faith which we set downe before From this definition of iustifying faith they gather that truly that iustifying faith may be in euery wicked and most hainous A popish definition of faith sinner For in him this generall assent may be which cannot be denyed to the very deuils as Iames witnesseth The Deuils saith he beleeue and tremble and yet they call this iustifying and true faith though not liuing For they distinguish betwene true and liuing faith True faith they say is euen that which worketh not by loue yea though it be dead but a liuing fatih they terme that which worketh by loue as by hir forme and not as an instrument whereupon they terme this by another name formed faith But we do vtterly deny this distinction of true and liuing faith for we take true faith and liuing faith for one and the same euen as one and the same man is true and liuing and as true or liuing man is so termed from his soule or form so also true or liuing faith is so tearmed frō hir soule or form which consists in ful assurance trust as we haue said without which faith is nothing els but a carcase euen as a man without a soule is not so much a man as a carcase and dead body But they indeuour to proue out of Iames. 2. last verse that euen dead faith and not liuing is neuerthelesse true faith As the body is to the soule so is faith vnto works but the body without the soule is a true body albeit not liuing therefore faith without works is a true faith although not liuing I answere that this is a sophisticall argument for the comparison of the body and faith which Iames maketh is not in the truth but in the death of thē and Iames assumes and concludes out of that proposition But the body without the spirit is dead wherefore also faith without workes is dead For betweene faith and the body this is the difference one and the same body
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
whereby God fauoureth his creature without any desert of his Th' Apostle Grace described dooth intimate thus much Ephes 1. 9. in that he putteth no difference betweene these words Grace and a good pleasure for whereas he saith in that verse that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had elected vs according to his free grace it seemes to bee spoken in the same sense and meaning with that which he said before in the same chapter ver 7. In him we haue redemption according to the riches of his grace for the grace loue of God are taken in differently one for another Ro. 9. 13. I haue loued Iacob This is that loue or that free grace wherewith from all eternity he loued Iacob Eph. 3. 19. That saith he You being rooted and grounded in loue c. And this is that grace whereby he loued vs from all eternity Tit. 3. vers 4. The grace of God as it respecteth mankindis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loue towardds Man Againe this word Grace is taken more generally then this word Mercy for whereas mercy doth properly respect such as are in misery sinners grace reacheth vnto al creatures of what kind or condition soeuer they be aswell to the blessed Angels as to sinful mē as may appeare by the salutation which Paul vseth to Timot. in the first second epistle where he wisheth first grace to Tymothy as being a more generall thing then in the second place mercy as a more particular thing restraining it to the Grace more generall then mercy person saluted For although in those salutations Grace and Mercy are taken metoymically for the blessings and benefits which are conferred and conueyed to men of Gods free grace and mercy yet hereby may appeare that the mercy of God which is the cause fountaine of these benefits hath not so generall an acception as grace For the meaning of the words is thus much as if the Apostle had sayd the benefits which God doth giue vs are freely bestowed vpon vs without any desert of ours and not only without desert but to vs which deserue to be punished with all the miseries and calamities that can be That it may further appeare that all the blessings and benefits of God are deriued and conueyed vnto vs by meanes of his grace and same fauour of God wee will search into and consider more deepely of the doctrine of grace God from and before all eternity purposed to be glorified specially in his grace Ro. 11. 32. God hath shut vp all in vnbeleefe that he might haue mercy vpon all In which place we may see the iustice of God to attend on his mercy and grace So in like manner all the other essentiall properties of God as his power and wisdome c. all which be subordained to serue his grace and mercy Hence it is that first of all God before all eternity past his decrees of grace to the praise and glory of his grace Ephe 1. 6. 12. The 1. decree of Gods free grace The first decree of Gods free grace was cōcerning the incarnation of his Sonne and the glorifying of him at the appointed time vnto the praise of his grace Concerning the decree of his Son Christ read Act. 2. 23. 4. 28. oncerning the loue of the father to Christ Colos 1. 29. Because the Father was well pleased in him where you may see that the loue of the Father is the cause why the fulnesse of the deity doth dwell corporally in Christ for it was of his admirable grace that God would haue flesh y t is so base and vile a creature to be vnited vnto God the glorious and incomparable creator The second decree proceeding 2. Decree of Gods free grace from grace was concerning the first creation of man after his owne image then after the fall concerning his restoring by his Sonne Iesus I trust vnto the image of his Sonne that is to say by calling iustifying and glorifying of man to the glory of Christ and to the praise of his own grace in his appointed time For the restoring and repayring of manking after the fall is summarily set downe in these three chiefe points read Eph. 1. 4. 5. Ro. 9. 11. Ro. 11. 5. 6. Hence followeth the execution of these decrees by same grace of God and the first execution was of the decree of God concerning man which by order of Execution of Gods free grace nature had the second place for that which was first in decree and ordination became the second in execution and contrarily that which was the second in decree and ordination became the first in execution Therefore the execution of the decree of God concerning man hath the first place and the same was of the free grace of God vnto the glory praise of the same grace Therfore the execution of the decree of God concerning man to speak some thing thereof was first the creation of man of Gods free grace after the image of his creatour and to the praise of that his grace Then after the fall of man followed the restitution of man of Gods free grace in and by his Sonne Christ to the glory of Christ his Sonne and to the praise of the grace of God the Father This repairing which is one of the parts of the execution of the decree of God concerning man consisteth of many parts all which proceede from the meere grace of God and first tend to the glory of Christ the head and our mediator between God man next to the praise of y e grace of God the father 1. Co. 3. 22. 23. Al things are yours you are Christs Christ is Gods And concerning this restoring of mankind before we come to the parts therof ye must be aduertised that in time it partly went before the execution of that decree concerning Christ the Sonne of God and partly did follow after it For before the fulnes of time came wherein Christ was manifested in the flesh God begā to restore mankind euen from the very fall of the first man that is men were called iustified and glorified and that partly by vertue of that decree concerning Christ which was from euerlasting partly because of the manifestation of the same Christ which was to come But when that fulnes of time came when Christ was now manifested in the flesh had suffered and was glorified this redemption of man was more fully and richly accomplished For Christ being now come works our restitution more effectually by his Gospel I meane his power is more effectually seene and knowne in our vocation iustification and glorification then it was before his incarnation Therefore the execution of the decree concerning Christ the Son of God which was first falleth now as it were into y e midst of the repairing of mankind or of the execution of the decree concerning mans redemption Wherefore we shal also speak thereof in the middle place that so from