it we may proceede to speake of the parts of the redemption of mankind The execution then of that decree touching the Son of The execution of the decree concerning Christ God Iesus Christ consisteth in his incarnation passion and glorification and that of the free grace of God which respected partly the humanity of Christ partly respected vs who be repaired and redeemed by that same very flesh of Christ hypostatically vnited vnto the Son of God Therfore the execution of the decree concerning the Son of God Iesus Christ did proceed from a double grace was to the praise of that grace of God Now I come to speake of the recouery or redemption The execution of the decree concerning mans redemptiō of mankind or of the execution of the decree concerning the restitution of man the parts hereof briefely be these vocation iustification glorificatiō Our calling to speak thereof in the first place is by Gods free grace and that in a double respect for first in our effectuall calling the publishing of the couenāt the preaching of the gospel is of the only free grace of God Ephe. 1. 9. Hauing opened Our calling is by grace vnto vs saith he the mystery of his will according to his good pleasure Next faith whereby we receiue the promise of the couenant which is offered vnto vs in Christ is of the Faith meere grace of God Philip. 1. 29. For vnto you it is giuen for Christ not only to beleeue but also to suffer for him Hence it followeth that faith is the free gift of God That former grace may be called the grace of our vocation this grace is common to all that are called elect and reprobate But the latter grace in our effectuall calling may bee called the grace of faith appertaining only to the elect for it is giuē only to those that are predestinated to life euerlasting to beleeue Vnder the grace of faith I likewise comprehend the grace of hope and of repentance as being subalterne graces comprehended vnder this argument of our effectuall calling The grace of iustification followeth this double grace in our effectuall calling For that very imputation which follweth faith and that apprehension of faith in our effectuall calling proceed also of a certaine new grace of God For it cannot be but of grace that the iustice and satisfaction of another should be imputed or accounted vnto vs as ours Ro. 3. 14. We are iustified freely that is by grace as els where often This grace the Apostle doth alwaies oppose to works and to merits making it the companion of faith Merits in Christ for the free grace of God doth well agree and stand with the merits of Christ apprehended by faith not only because that merit is not ours but Christs that is the merit of God himself but much more rather because the satisfaction and merit of Christ is of Gods free grace and meere mercy For God spared not his Son but gaue him to dy for vs. Ro. 8. 32. Hence it is that the grace of God dooth more appeare in this satisfaction and merit of his then if he had iustified vs without any merit at all either of our own or of any other Therefore the free grace of God dooth very well stand with that merit which God gaue vs of his owne And if that merit and price of our redemption had not bin paid by God himselfe then surely the grace of God had not so manifestly appeared in our redemption And as for mans merit we say that the grace of God cannot in any wise stand with it The grace of glorification or regeneration followeth the grace of iustification for as pronunciation giuing of sentence is of grace so the execution thereof is likewise of grace for regeneration or glorification is a certaine execution of the sentence of iustification aforegoing Of Regeneration or glorification is as it were an execution of the sentence of iustification this grace see 1. Pe. 2. 3. Who of his great mercy hath begotten vs vnto a liuely hope T it 3. 5. According to his mercy he saued vs by the fountaine of regeneration and renewing of the holy Ghost Eph. 2. 5. 8. They are saued by grace Here ye must obserue that in this worke of the restitution of mankind and that in all the parts thereof there is but one only grace of God which is the beginning and first cause of all these proceedings but we according to the varietie of the effects thereof doe thus distinguish it and consider of it diuersly like as the spirit of God which is one 1. Cor. 12. 4. in respect of the diuersitie of the gifts and effects thereof is after a sort distinguished for that in some respect but not indeede and verity he seemes not to be one and the same as it were Rom. 8. 15. For you haue not receiued the spirit of bondage to feare any more but you haue receiued the spirit of adoption By this that hath been spoken vnderstand that there are as it were 4. graces of God in the restoring of mankind and in the parts thereof For whereas there is a double mercy of God in our effectuall vocation to wit First an offering of Christ with all his benefits in the couenant of grace or the Gospell secondly faith to receiue Christ being offered vnder faith I comprehend hope and repentance which follow faith Therefore in our effctuall Parts of our effectual calling calling two graces must bee vnderstood the grace of our vocation or of offering Christ vnto vs and the grace of faith or of receiuing Christ by vs. In iustification we haue a third grace which we may cal the grace of iustification in glorification there is a fourth grace which we may not vnfittly call the grace of glorification Hence we may see that the first grace which they call preuenting grace is that grace whereby God first calleth vs to himselfe by his Gospel and the last grace which is Preuenting grace the complement of grace to be that grace whereby God doth glorify vs together with his Sonne in his kingdome for he beginneth the last grace in this life by regeneratiō but reserueth the full consūmation therof to another life by glorification Thus much of the parts of the restitutiō of mankind all which proceed from the meere grace of God and are directed vnto the glory of his grace We must obserue this in general that al the blessings of God as wel those that were from al eternity as those that are in time be founded vpon the only and meere grace of God And that in respect of grace there is no difference betweene those benefits of God that were before all worlds as his prescience and predestination and these which are in time as our vocatiō iustificatiō glorificatiō This is the truth of God it will stand in despite of all the aduersaries enemies of the grace crosse of
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
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
vnder hope But hereof there is a notable place Heb. 6. 18. That by two immutable things in which it is not possible that God should lie we might haue strong consolation which haue our refuge to holdfast the hope that is set before vs. Where you see first that God hath promised it secondly that he hath bound himselfe by an oath that is that hee hath declared the vnchangeablenesse of his councell for sauing of vs by two immutable things to this end that we might haue strong consolation Now the comfort is not strong vnlesse it rise out of our firme and certaine assent whereby we consent to the truth of Gods promise For if our assent wauer and be vncertaine certainly there Note can no strong consolation arise out of our assent Secondly that it may be a strong consolation some generall certainty of our assent is not sufficient but it must needes be a speciall and particular certainty of assent whereby to wit I am certain that that which is promised is true of mee For what consolation at al much lesse a strong consolation can that be when as I am certaine that the promise concerning Christ doth belong only in generall to the Church and not to my selfe also in particular Nay rather in that very thing is the griefe increased when one sees that the benifites of Christ pertaines to other but not to himselfe at all But to the end that this which we speake of touching certainty and vncertainty may be the more manifest we must search into this point a little more deepelie In generall therefore certainty is either of the thing or of the person Concerning the certainty of the thing the firm truth thereof there is no question The certainty of the The certainty of faith person apprehending the obiect is nothing els but the firmenesse of the iudgement or the assent of the minde consenting to the truth of some thing or sentence Wherfore certainty is nothing els but a certaine property of the iudgment or of the assent of our mind And seeing the assent of the mind is twofold either generall when I generally assent to the truth of some sentence that it is true as for example concerning the vniuersall Church or it is speciall when as I assent to the truth of any sentence that it is true euen of me and of each particular seeing I say there is a twofold assent of the mind it followeth that there is a twofold certainty one generall namely the property of a generall assent the other speciall namely the property of a speciall assent Now that we may come to the state of the controuersie What the controuersy is concerning a particular faith the question is not concerning generall certainty but all the controuersie is of the special certainty of a speciall assent which they call the certainty of grace or of speciall mercy For we do affirme and defend the certainty of special grace but they oppugne this same certainty of speciall grace but I pray with what arguments First they say that in the Gospel no mercy is any where offered promised to any particular or any one man Therefore there can be no certainty of special grace I answer and doe inuert the argument In the Gospell grace is promised and offered not only in generall to all but in speciall to euery one as we haue taught before wherfore the certainty of a speciall grace is required in euery one Now to those things which we said touching speciall mercy offered to seuerall persons I adde these few things to the end that the whole matter may more cleerely appeare and to the end that we may learne by sense and experience it selfe that grace is offered to euery one by God The spirit of Christ only is Christs vicar on earth who teacheth and instructeth vs in those things which Christ spake and The spirit of Christ is his only vicar on the earth which are written in the Gospel Now this spirit teacheth not only generally that the promises and sentences in the Gospell touching Christ and his benefits are true of the whole Church but much more that they are true of that speciall and particular man whom he inwardly teacheth And sith the spirit of adoption dooth testifie with our spirit that we are the sons of God Ro. 8. this testimony of the holy Ghost is not generall concerning the whole Church that they which are in the Church be the sonnes of God but it is a speciall testimonie of mee and of thee that I am the sonne of God and that thou art the Sonne of God Besides 1. Corin. chap. 1. it is saide of the Spirit that he searcheth euen the deepe things of God that is the spirit which is giuen to euery one and which dwelleth in euery one doth search that grace and mercy in Christ Iesus which lieth hid in the deepe and makes it to bee knowne to euery one For the spirit of God dwelling in me reueales to me that which is hid in the very hart of God Now I demand whether he reueale to me some generall mercy only belonging in generall only to the Church or whether he reueale to me that speciall mercy hid in God which belongs to me peculiarly Certainly there is no man to whom this spirit dwelling in him hath at any time reuealed any grace that lyeth hid in God but he will constantly affirme that by the holy spirit there is reuealed to euery one not a generall mercy I know not what rough draught of mercy but a speciall mercy belonging particularly to himselfe Wherfore these same defenders of generall grace and mercy only Defenders of generall grace are but meere naturall men seeme to mee to be only naturall men and not spirituall of whom that of the Apostle may be truly spoken The naturall man perceiueth not the things which are of the spirit of God Secondly they say that it is not expedient that euery one should be certaine of his owne grace righteousnesse and saluation for certainty breedeth pride but vncertainty humility I answere certainty is a gift of the spirit regenerating which is bestowed only vpon the elect I speake of true and sound speciall certainty which is the property of true iustifying faith Can it therefore be spoken without blasphemy that the holy spirit and iustifying faith is the cause of the greatest of al euils that are that the worst of al that is of pride Nay rather the vncertainty of a man is vtterly the property of one that exaltes him selfe against God euen when he promiseth and offereth speciall mercy and binds it with an oath Thirdly they say certainty of speciall mercy is a speciall prerogatiue of some certaine men to whom God was pleased to reueale extraordinarily some speciall mercie proper vnto them Is therefore a speciall prerogatiue which belongs but to some and but to a few men to be reckoned among Gods common or generall graces I answer It is
false that the certaintie of speciall grace is a speciall prerogatiue of some certaine men For if iustifying faith be reckoned among the common good things and gifts of all Christians and this speciall certaintie be the propertie of iustifying faith with what face dare any deny this gift of speciall certainty to the common sort of Christians Is it because it was reuealed but to some certaine and few of them that their sins are forgiuen as to that man sicke of the palsie to that sinner to Zacheus to the thiefe is therefore this gift of certainty no other but special and extraordinary Nay wee haue alreadie said that the speciall mercie of God is no lesse now promised and offered to euery seuerall and particular person as to me and to thee then it was offered in times past to those men by Christs expresse words Fourthly the holiest men say they haue bewrayed with a lamentable voice at the very point of death do bewray dayly the vncertaintie of their saluation Therefore there is not that certaintie of mercy and life which wee say there is I answer there is much difference betweene that which is and that which ought to be This argument doth only conclude that which is that is that there is an vncertaintie but it concludes not that there ought to be an vncertaintie nay it concludes against it that it ought not to be For they that weepe and lament for the vncertaintie of their owne saluation doe therby declare that there ought not to be an vncertainty but our aduersaries doereckon the vncertaintie of our owne saluation among the chiefe Christian vertues Secondly I answer that out of that complaint of holy men being ready to giue vp the Ghost the certainty of speciall mercie M. Rollock argueth of the conflicts of the godly in their death that they haue a good faith doth neuer a whit the lesse follow then the vncertaintie For that speech riseth out of that warre that is betweene the Spirit and the flesh betweene faith and vnbeleefe betweene certaintie and vncertaintie Wherefore it is no lesse an argument of certainty then of vncertaintie nay it argueth that in that warre certaintie hath the vpper hand Fiftly they say the best may fall from grace and faith therefore what certaintie can there be of speciall mercie and saluation I answer They which are indued onely with temporarie grace and faith both may indeed fall and doe fall away but they which are indued with true iustifying faith and with regenerating grace can neither Of falling from grace fall away totally nor finally Now that comes to passe not in regard of the men themselues for of their owne nature they are prone to finall and totall defection such is their infirmity and weaknesse but it comes to passe by the nature as I may speak of that grace and gift of God which is giuen in Christ Iesus For the gifts and calling of God are such as that hee cannot repent himselfe of them Rom. 11. Sixtly they obiect testimonies of Scripture these chiefly which commēd vnto vs care thought endeuor for the keeping and preseruing of grace As He that standeth let him take heed least he fall 1. Cor. 10. 12. Also 2. Cor. 6. 1. Paul exhorts the Corinthians that they receiue The Papists cite it thus euer but falsly for the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so it is against them Phil. 2. not grace in vaine To conclude Christ admonisheth that we should watch and pray To say nothing of those places wherein feare is commended to vs as Rom. 11. Thou standest by faith be not high minded but feare And in another place Worke out your saluation with feare and trembling Out of these and the like places they say followeth doubting of a mans owne grace and saluation for why should there be such commandements giuen vnlesse it might be so that one might fall from grace and faith and therefore that he ought to doubt of his owne grace and saluation I answer that out of these and the like places Christian care feare how good it followeth that there is no perseuerance in grace vnlesse there bee ioyned a care thought and labour to keepe grace For care and thought is set God so ordaining it to bee as it were the keeper and watchman to grace forbidding that a man fall not into carnall securitie which is the enemie of grace and this thought and care is giuen with grace yea and it selfe is a kind of speciall grace and a companion of grace which neuer departeth from her side for where grace is there is alwayes surely some thought and care to retaine that grace which is neuer all quite lost euen as grace it selfe is neuer wholy lost for it is euer in proportion to the grace For when there is great grace there is great care when there is but a small grace the care is but little And because God knoweth how necessary this care is which is y e companiō and preseruer of grace therefore doth he so often in the Scriptures stir vs vp vnto care commendeth it vnto vs. And all these exhortations are nothing els but so many outcries as it were wherby this care which we said is the watchman and keeper of grace is stirred vp prouoked to do her dutie that is to keepe grace and to driue away carnall securitie which is an enemie to grace and which would except care stood vpon her watch vtterly abolish grace it selfe as faith regeneration righteousnesse and life Therefore out of these and the like places care and not doubting vertue and not vice doe follow For doubting hath beene euer reckoned in the Scriptures among the worst euils of most enmitie to God man Now let vs speak of the subiect of iustifying faith what that is according to the mind of our aduersaries They Subiect of iustifying faith with Papists make the mind only to be the subiect and in the mind onely one facultie properly which is that that iudgeth and assenteth to the truth of any sentence But of the will and heart they speake nothing when yet iustifying faith doth chiefly belong to the heart as wee haue said before For the parts of the nature of iustifying faith they make not so manie as we For as touching knowledge which is the first part of iustifying faith either they say y t Parts of the nature of iustifying faith with Papists it is not necessary or els that some obscure knowledge will suffice which thing they labour to proue by this reason There is say they a double assent of the mind wherby we consent to the truth of any sentence The first assent is when we consent vnto it for some reason or cause and this is termed knowledge this assent doth necessarily require knowledge to goe before it to the truth whereof we assent The latter assent is when we assent to the truth of a sentence not for some
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
faculties of the mind and will and last of all it dooth end and rest in the heart To conclude it may easily be gathered by that which hath bin sayd in the the treaty of the parts of it what the definition of repentance is that it Repentance desined is an after-wit after the deede and euill committed and a sorrow because God is offended and from that sorrow a certaine change of the whole minde from euill vnto good The effect of repentance is in the outward life to wit an amendment of life bringing forth fruit worthy of repentance Matth. 3. vers 8. There is question concerning repētance whether it be the same with regeneration or new birth for the common oipnion of Dimnes is that the benefits of regeneration and new birth differ not in matter it selfe notwithstanding it appeares vnto vs that there is a differēce between these two and it shall appeare to them also who diligently Repentance and regeneration differ consider the ends of both for repentance is to be referred to our effectuall calling and it is an effect of faith which is another part of our effectuall calling for as many as beleeue they repent they change their counsell and returne to a better mind But regeneration is the beginning of our glorification and the beginning of a new creature Repentance goeth before iustification euen as faith and hope for of the Baptist it is said That he preached the baptisme of repentance for the remission of sins Marke 3. 4. Luk. 3. 3. But regeneration followeth iustification for being iustified we receiue the spirit of sanctification whereby we are renewed and as it were find a new creation begun euen in this life Repētance is the cause regeneration is the effect for therefore God doth renews vs in How reneneration and repentance differ Christ and make vs new men because we repent vs of our old life and begin to be wise after sin cōmitted Notwithstanding in the middle place betwixt repentance regeneration comes in iustification when as God doth of his meere mercy grace accompt and repute vs as iust The name of repentance employeth sorrow but the name of regeneration gladnes To conclude the points of repentance as whence it proceeds whereunto it tends they are deedes the euil or sin committed and the good which ought to be practised but the bounds of regeneration are qualities inherent corruption and sanctity or holinesse which is wrought in vs the old man and new man renewed in Christ But you will say in repentance there is a change from euil to good a change I say of the mind hart I answer in our effectuall calling there begins a change of y e mind of man Notwithstanding al Diuines distinguish calling faith from regeneration why then should they not in like manner distinguish betweene repentance which followeth faith and our effectual calling regeneration for euery change of the mind is not to be deemed forthwith How repentance followeth regeneration regeneration but there are certain changes of mans mind which goe before regeneration and which prepare the mind and so the whole man vnto regeneration and to that new creation in which kinde repentance is an especial grace These things are to be distinguished not in time but in nature for at that very same instant we beleeue and be effectually called and do repent and be iustified and be regenerate CHAP. XXXV How farre a wicked man may proceed in repentance HAuing thus far spoken of repētance which is proper to the elect godly we are next to consider how far the reprobate and vngodly man may proceed in repentance All wicked vngodly men do not make like progresse for they profit some lesse some more in the work of repētance We wil first speak of them which be least proficient These first haue a sorrow or horror in their minds which Degrees of repentance in the impious commeth from the law and that not for sinnes or any offences committed against God properly and truly but because of the punishment of sinne properly and for sin accidentally because punishment followeth sin Next after this sorrow there followeth in them some dislike in mind of the sinne committed but because of the punishment Note this distinction but as touching affection to the good which ought to be don so far they come not Further yet there followeth in the wil a declining from euil committed but because of the punishment for in the meane while their will is not bent or inclined to the good which ought to be done After this little change of the wil there followeth in the heart a detestation of euill committed but in regard of the punishment for all this while the heart dooth not proceede to loue iustice or the good which ought to be done And as touching the outward life there is no good change or holy amendment in it In this kind was Iudas the traitor of whose repentance read Mat. 27. where first it is said that Iudas did repent him of that he had done Note here in this word his sorrow Iudas example anxiety of hart Next he is sayd to haue brought againe y e 30. pieces of siluer to the high priest whēce may necessarily be gathered a change of the wil of the mind and of the heart which thing also by his owne confession may appeare because he said afterward I haue sinned betraying the innocent bloud for this word doth argue a dislike of sin in some sort and a renouncing and detestation of sin albeit not sincere but principally in respect of the punishment accidentally in respect of the sin because sin and the punishment thereof goe together finally whereas he cast the siluer peeces into the temple it appeares there was in him an inward dislike and detestation of euill and yet that no amendment of life followed this change of mind it appeares in this because presently going aside he hanged himselfe There are other impious men who proceed a little further in repentance then these hauing in their minds some change vnto good their mindes allowing that which is good and their will choosing the same and their heart affecting it yet these things be not sincere in them but proceede from feare of punishment And as concerning the amendmēt of their outward life they begin that also but as the Prophet saith Their goodnesse vanisheth as a morning cloude and as the morningdew Amos. 6. Of this number was Saul Sam. 15. Achab. 1. Kin. 21. Saul And of this kind also it seemes was Esau Gen. 27. His sorrow appeareth by his teares shed the change also of his mind in some sort vnto good appeares by that it is said he would haue obtained the blessing he sought the blessing but there was nothing sincere in him For forthwith after he returned to his old haunt or wonted course againe The wicked which yeeld best signes of repentance are those who haue
end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by
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
attained the temporary faith whose sorrow also doth arise from the Gospel and the acknowledgment of the mercy of God in Christ and the change of the mind vnto good is in some sort for the good it selfe for they tast after a sort the sweetnes of God in Christ and are delighted in it And as concerning the amendment of outward life that also is in them a little longer then in those before described They do also returne and relinquish many sins Of this kind it seemes Herod was of whom it is written Mar. 6. 20. Herod feared Iohn knowing that he was a iust and an holy man and he receaued him when he heard him he did many things and heard him gladly And thus far of these 3. steps of impious men in repentance here also I end the doctrine of sound repentance CHAP. XXXVI What the iudgement of Papists is of Repentance IT followeth now that we consider what the Papists do thinke of their Penance for they reiect the very name of Repentance T heir errours are manie which they hold we will take view of some few of them briefly confute them first they say that Repentance is a Sacrament But A Sacrament I aske if it be a Sacrament what sensible signe hath it They answer that the signe is partly the act of y e penitent person partly the words of the Priest whereby the penitent is absolued But I answer in a sacrament there must be not only an audible signe but also a visible there must be also a certaine element and not a ceremonie onely as in Baptisme and the Supper of the Lord. Besides the ceremonies and rites there are elements water bread and wine Concerning this errour this shall suffice Secondly they affirme that the vse of Repentance is this to abolish mortall sinne committed after Baptisme 2. Errour and to make him who of a friend through sinne was become Gods enemie the friend of God againe that is a iust man To this I answer To the restoring and repairing of man who hath sinned after Baptisme we haue no need of any other Sacrament then Baptisme the force and vertue whereof is perpetuall and effectuall throughout the whole life of man for the washing away of sinne to regenerate men for it is false that in Baptisme these sinnes onely are washed away which were committed before Baptisme seeing Baptisme reacheth to the whole life of Baptisme effectuall to the regenerate all his life man and the remembrance thereof is effectuall for the remission of sinnes and our regeneration euen then when a man giues vp the Ghost and departs this life Thirdly they say that the Repentance which was in the old Testament and before the resurrection of Christ 3. Errour is not the same with the repentance which followed the resurrection of Christ for that was no Sacrament but this is I answer that the doctrine of Repentance and of our conuersion to God is one and the selfe same which all the Prophets Iohn Baptist Christ before and after his incarnation and the holy Apostles haue preached Fourthly they say that the principall efficient cause of Repentance is free-will and the strength of nature stirred 4. Errour vp by a preuenting grace and that grace is but onely our helper working together with nature or free-will I answer that it is cleane contrarie for the Spirit or grace of God is the principall efficient cause of Repentance but the instrument are the faculties and powers of the mind not such as they are by nature but as they are sanctified by the Spirit which may appeare euen by this testimonie Ier. 31. Conuert me O Lord I shall be conuerted where the principall efficiencie cause of the work is giuen to the Lord himselfe and to his grace But of vs it may well be said that we become actiue in repentance being acted and moued by the holy Ghost Fiftly they diuide Penance essentially into the act of the Penitent as the matter and absolution of the Priest 5. Errour as the formall cause I answer that there is no necessitie why repentance should be so parted betweene the penitent or confessing sinner and the Priest absoluing For the sinner who doth repent him of his sinne may priuately confesse vnto God and of him also bee absolued without any conceiued or set forme of absolution by the Priest We repent daily and yet there is no need that the matter should be dayly so perfourmed by the sinner repenting and the Priest or minister absoluing Wherefore repentance is not to be restrained to this forme and dialogue or communication which must passe as they say betweene the sinner repenting and the Priest absoluing Sixtly they diuide Penance materially into Contrition 6. Errour Confession and Satisfaction for these three parts doe as it were appertaine to the acts of their Penitents which be the matter of their Sacrament of Penance I answer concerning Contrition which is nothing els but a sorrow of heart we verily admit of it but without anie opinion of merit which they attribute thereunto And as touching Confession first we say that it is not Signes of Repentance properly any part of Repentance but an outward signe of Repentance which is wrought inwardly in the mind for amongst the signes these are numbred confession of the mouth teares humbling of the bodie and other actions of like kind Againe we say that their auricular Confession wherein all euen the priuate sinnes of a man must be numbred as neere as they can remember and whispered into the eare of the Priest we affirme I say that such a Confession is the inuention of mans braine wherof there is no commandement or example extant in the whole Scripture Yea verily the will of God is that manie priuate sins vnto which we alone are priuy should bee concealed not vttered euen as God doth couer the multitude of our priuate sinnes of his free will and mercie wherewith he embraceth vs in Christ Iesus Notwithstanding this he requireth of vs that we priuately repent of them so oft as we shall remember them To conclude concerning Satisfaction we vtterly condemne and renounce it for by it as they teach we satisfie of ourselues the wrath and iustice of God and that by temporall punishments which we willingly suffer for our sinnes This we do vtterly condemne as an opinion which doth derogate from the merit and satisfaction of Christ whereby alone the wrath and iustice of God is satisfied for our sinnes And as for these temporall afflictions of the godly they are not truly satisfactions for their sinnes but by them God doth mortifie the remnants of sinnes and by that meanes prouoke vs to earnest repentance hereby curbing and keeping vs from falling into sinne againe Finally as all things worke for the best to them that loue God so these things which are not so much punishments as crosses do worke together for the best for the godly Neither is
are infinite And as concerning the liberty or selfe power which they ascribe to the will of man how many euidences of scripture might be produced to refell y e same Ioh. 6. 44. No man can come Propiqua materia to me except the father which sent me draw him Rom. 8. 5. The wisdome of the flesh it is not subiect to the law of God neither indeede can be 1. Cor. 2. 14. The naturall man perceiueth not the things which are of God for they are foolishnesse to him neither can he discerne them These places of scripture and other such like are to be vnderstood of that neere power of the wil vnto good which therfore the scripture denieth to man in his corruption because there is in him no holinesse left since the fall of Adam For as touching the remote power of the will vnto good which is a consequent of the matter not of the forme we do not deny that it is in the wil of a man vnregenerat And that this also becomes of a remtoe power a neere power so soone as any holynesse is wrought in the will of man by the spirit of Iesus Christ Seeing then we leaue this remote power to the will of the vnregenerate man that is a certaine power of the cause materiall there is no cause why our aduersaries should say that we make men very stocks and blocks because we denie free will vnto them For this power of the materiall cause vnto good which we ascribe vnto the will of man vnregenerat may not truly be ascribed to any dead stock or trunke We must vnderstand in this place that wheras we deny this neere power to the vnregenerate that is a liberty to good we meane hereby that which is good as it is truly good For euen the vnregenerate person may wil that which is good in it selfe as the conseruation of his countrey iustice equity c. But that which in it selfe is good becomes euill in some sort in regard of the man vnregenerat who dooth not will well that which is good in it selfe that is to say neither in that manner nor to that end doth he will it as he ought to will it because himselfe is not good and cleane and to the vncleane all things are vncleare as to the cleane all things are cleane Tit. 2. 15. Againe be aduertised that in this matter of free will I hold that there is one the same reason of good things of what kind soeuer they be naturall or ciuil and humane or spirituall for the vnregenerat man hath not this liberty or neere power to any good thing as it is good and acceptable to God and agreeable to his law albeit by nature his will is most farre estranged from spirituall things which the naturall man perceiueth not which as the postle saith He cannot know yea they are foolishnes vnto him By spirituall good things I meane faith hope repentance iustification eternall life it selfe There is no cause therefore why our aduersaries should ascribe faith hope repentance to the liberty of our will that is to say to the strength of nature as to the principal efficient cause of the same as if we by nature the strength thereof could beleeue could hope and truly conuert our selues vnto God But to the intent this thing may yet be more manifest we must vnderstand that there bee two kinds of good things the one is of humane good things the other is of kinds of good things diuine and spirituall good things Humane good things are either morall and pertaine to euery priuate man or Oeconomicall and pertaine to a mans family or they are Politicall and pertaine to the whole common-wealth or to the whole City Spirituall good things are faith hope repentanceiu stification sanctification life eternall To both these kinds of good things mans will is not like affected for vnto humane things or vnto humane good things it is somewhat more inclined as for example nature doth incline vnto temperancy fortitude liberality iustice albeit it doth neither will nor choose these things which in themselues are good in that manner or to that end it ought Whereby it commeth to passe that those things which in themselues are good yet in respect of him who is vnregenerate become euill and very sinnes before God And concerning things spirituall the nature of man is more estranged from them and when they offer themselues to the will nature it selfe doth wholy abhorre from them This thing may be yet more plain by example experience There are two certaine good things to wit iustice by works and iustice by faith which is called the iustice Righteousnes by works naturall or rightcousnes of God we all haue experience that our will naturally is inclined to that righteousnesse which is by works and which is a certain humane good thing Hence it comes that euen to this day all the world following nature seekes to be iustified by good works But the same will doth wholy abhorre and vtterly dislike that righteousnesse whichis by faith the reason is because it is a certaine spirituall vnknown good thing Hence it comes to passe that so few seeke to be iustified by faith and by the alone mercy of God in Iesus Christ By this and other such like examples it appeares that mans will is more inclined by nature to humane good things and wholy to abhorre spirituall good things Albeit in truth to speake exactly it is inclined to no good at all as it is truly good It is not inclined at all no not to those humane things as they be truly good and acceptable vnto God for it wils them neither in that maner neither to that end it ought So far forth then as it willeth them euen those things that are good in themselues are sins and vnpleasing to God Notwithstanding they differ from those euils and sinnes which euen in themselues in their own nature are sinnes as manslaughter adultery theft and in which I graunt there be more degrees of sin for in these things men sinne both in the substance of the things themselues and in the manner of doing and in the end And the will of man vnregenerate is more inclinable vnto these things by it owne nature then vnto those things which are good in themselues For first it is caried of it owne accord to those which are euill in themselues Secondly it hath but some inclination to things humane which in their owne kind are good Lastly it doth wholy abhorre spirituall good things before regeneration Againe I conclude that humane good things so farre forth as mā vnregenerate doth wil them become in som sort euill and the man vnregenerate doth sin in the very desire of them which thing also is true in things indifferent which are neither good nor euill in themselues For so far forth as man vnregenerate doth will them so far forth they become euill and the vnregenerate man doth sin when he doth