improper and the name of faith is but by an Homonymie or improperly put vpon them to signifie these things For not any of these may be called by the name of faith vnlesse you say in some respect in part and after a sort and with an addition for example the knowledge of history is termed faith but with this addition historicall or dead and so of the rest Now a generall notion of this word faith is that which is Heb. 11. 1. And that is a knowledge in general with assent and agreement to all those things which are comprehended in the word of God and that whether generall or particular I meane by a particular worde when any thing is reuealed to any one peculiarly out of order by which kinde of reuelation it came to passe that miracles were done by some We must speake therefore in the first place concerning historicall or dead faith and first for the testimonies of scripture touching it Iam. 2. 15 Faith if it haue no works is dead of it selfe 1. Cor. 12. 9. Unto other faith by the same spirit The coherence of the text Historicall or dead saith and comparison made with other gifts of the holy Ghost which in that place are numbred doe shew sufficiently that the Apostle speaketh of historical faith Hitherto belongeth that place which is 1. Cor. 13. 2. If I had all faith so that I could remoue mountaines Here he doth not only meane the faith of miracles but also the historicall for he sayth all faith and after he sets downe one kinde as if he had saide by name miraculous faith to remoue moūtaines The reason of the name is this It is termed historicall because it is only a bare knowledge of the holy history concerning God Christ the will of God and his works and not an holy apprehension of the things knowne And why it is called dead Iames rendreth a reason in the place before cited namely because it hath no Dead faith works the reason is from the consequent or signe For want of works or actions argueth and sheweth that faith is as it were dead and without life and if I may so speake the carcase of faith euen as if there be no motions nor actions in a man neither inward nor outward thereby it is declared that the man is dead and the bodie without life or but the dead carcase of a man Our aduersaries that I may speake of this by the way when they heare out of Iam. 2. 16. that saith is therefore The papists touching faith called dead because it hath no works by by conclude that charitie and the works of charitie is the soule of faith but this followeth not that charitie and the works of charity are the soule of faith but this followeth that charitie and the works of charitie are the signes and tokens of the soule that is by name of that apprehension of Christ which is in the heart for this is indeede the soule and forme of faith I will declare this thing by a like example A man if he haue no workes no actions neither inward nor outward that indeed argueth that there is not a soule or forme in him out of which actions doe proceed but it doth not argue that works or actions are the soule and forme of man But they thinke that the words of Iames chap. 2. 26. do make for their opinion For out of that that Iames saith As the bodie without the Spirit or breath is dead so also faith which is without works is dead thus they infer Therfore as the Spirit is the forme of the bodie so are workes the forme of faith But this consequent is not of force For the comparison and similitude is not in that but in this that euen as the bodie without the soule or breath is dead so faith without works is dead The bodie without the spirit as her soule and forme is dead faith without workes as the signes and tokens of the soule is dead Euen as therefore the want of the Spirit or the soule doth argue the death of the bodie so the want of the signe token of the soule of faith doth argue the death of faith It is therfore a comparison of the spirit and works in the like effect and not in the like nature For both haue the like effect which is death but both the things are not of the same nature Hitherto of the reason of the name The obiect of historicall faith is all the holy storie that is the whole truth which is according to godlinesse and the word of both couenants wherein this faith differs from iustifying faith which hath the word of the Gospel or of the couenant of grace for the obiect thereof The subiect of this faith is the mind which knoweth and iudgeth but the iudgment of the mind doth onely Subiect of an historicall faith reach to the truth of the historie as I thinke and not to the goodnes of the things themselues which are contained in the storie For although an hypocrit do professe that al those things of which the Gospel speaks are true yet he doth not assent to thē in his mind as good things Note well which is the first step of practise or action For after the iudgement of the goodnes of a thing followeth the apprehension thereof which belongs to the will out of which after proeede the motions of the affections and out of them last of all do issue the outward actions of the bodie Therefore this dead faith doth not sincerely at the least assent to those things which are in the word as good things but rather doth indeed reiect them and count them as euill So the diuell who hath this faith is said to tremble Iam. 2. 19. Out of which it is manifest that the diuell doth reiect Christ and all his good things For this horrour ariseth out of reiecting and hating of the thing Therefore in one word this historicall faith pertaines only to the mind and hath that for the subiect of it It followeth that we speake of the nature thereof By these things which haue beene spoken of the subiect it The nature of an historicall faith may easily be learned what is the nature of it For it is wholy comprised but onely in the generall knowledge of the mind and iudgment of truth it hath therefore one or two degrees of iustifying faith Out of all these things which we haue spoken of an historicall faith it is easie to gather the definition thereof For historicall faith is a knowledge in the mind of the whole truth both of the Historicall faith defined law and of the Gospell and the iudgement of the mind made thereupon as farre as concernes the truth thereof And thus farre concerning historicall or dead faith Next followeth a temporarie Of this faith yee haue these texts Matth. 13. 20. 21. But he that receiued the seede 3. Faith a temporary faith in stonie ground
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
may be both dead and true but faith is not both true and dead euen as a man is not both true and dead for as a man is a compound thing of his body and his soule so faith is a certaine compound thing as it were of her body and of her soule the tokens or signes whereof are the actions Wherefore in Iames the comparison is made betweene a simple and a compound the simple thing which is the body voide of the soule the compound which is faith And the comparison is of force in that wherein it is made namely in the death of both not in other things And so much of iustifying faith according to the opinion of our aduersaries as also of the whole doctrine of faith CHAP. XXXII Of Hope HOPE followeth faith for that apprehension of Iesus Christ with his benefits offered Hope in the worde and sacraments which is the property of faith dooth giue hope vnto vs that wee shall one day inioy Christ present The Apostle Rom. 5. saith that experience breedes hope Now by faith we get experience and as Peter sayth wee taste how good the Lorde is wherefore it must needs bee that faith begets hope That we may therefore speake of hope it must first of all be seene what is the obiect thereof The obiect of faith and hope is the same in substance namely Iesus Christ with his benefits Heb. 11. It is said that faith is the Obiect of hope the same in substance with the obiect of faith and how they differ ground of things that are hoped for It may be againe said that hope is of those things which are beleued or which haue after a sort a being by faith By these things it is euident that the obiect of faith and hope is the same thing in substance or effect Yet the obiect of hope differeth in reason from the obiect of faith The chiefe difference is this that the obiect of faith is Christ in the word sacraments or the word concerning Christ and the sacrament which shadoweth him Wherefore the obiect of faith is a certaine image of Christ which is propounded to vs to be looked vpon in the glasse of the worde and Sacraments Whereupon 2. Cor. 3. we are saide with open face to behold as in a glasse and to be transformed into that image which we behold in that glasse But the obiect of hope is Christ with his benefits not indeed appearing to vs in the word sacraments but appearing as he is and as I may say in his owne person For hope is not setled vpon that image of Christ which we behold in a glasse by faith but vpon the face of Christ himselfe which we hope we shal see at the last Phil. 3. 20. from whence also we looke for the Sauiour our Lord Iesus Christ Tit. 2. Looking for that blessed hope and the glorious comming of the great God our Sauiour Iesus Christ 1. Ioh. 3. 2. Because we shall see him as he is and whosoeuer hath this hope in him that is he that hopes that he shall see him as he is By these things it appeareth that hope hath for it obiect the very face of Iesus Christ There be three things which are conuersant about one Christ Faith Hope and Sight 1. Faith 2. Hope 3. Sight but each in a diuers respect For faith is properly of his image hope is of his face but to come and appeare hereafter and sight is likewise of his face but present The second difference betweene the obiect of faith and hope is a consequent out of y t first and this is it that faith is of present of things namely of Christ and his benefits or rather of the image of these things which we behold present in the glasse of the word and sacraments whereupon Heb. 11. it is called A ground and an euidence which words signify the presence of those things which are beleeued But hope is of things to come hereafter for hope if it be seene is no hope that is if it bee of things present it is no hope For why should a man hope for that which he sees Ro. 8. 24. Beside hope is of his face which is not yet seen The third differēce followes also out of the first for faith is of the thing only in part seeing that it is of the image and as it were of the shadow and as I may say of the earnest which is but part of the summe See 1. Cor. 13. We know in part But hope is of the whole thing it is of the face of the complemēt to conclude it is of the whole summe the hope whereof that earnest which we apprehend by faith giueth vnto vs. And thus far of the obiect of hope The subiect followeth which is not the mind or some faculty of the mind whether of vnderstanding or iudgeing Subiect of hope nor is it the wil for faith hath made her seate in these But hope being content with the inferior seate hath it a biding in the heart For it is an affection of the heart euen as feare is which is opposed to it If we speake of the nature of it it is not iudgment or assent it is not an apprehension or trust for all these belong to faith but it is an expectation which followeth faith and is begotten by faith The property of hope is not that certainty properly which is of faith or of that assent which is in faith For faith is properly said to be certaine but hope is not properly How hope is certaine called certaine but it is tearmed certaine because of the certainty of faith In scripture I finde that patience is attributed to faith as a certaine property thereof Rom. 8. 25. But if we hope for that which we see not we doe with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience of hope abide for it Heb. 6. it is said of Abraham that when he had patiently taried he obtained the promise 1. Thes 1. 3. there is mention made of the patience of hope or of patient hope And this patience is it whereby hope doth sustaine all the crosses and afflictions of this life and doth as it were goe vnder them For all the promises of heauenly things are made with an exception of temporall afflictions Wherefore whosoeuer hopeth that he shall obtaine those heauenly promises he must needes make himselfe ready to beare and sustaine all the calamities which are incident to this life Wherefore patience is so necessarilie ioined with hope as that hope cannot bee without it Out of these things which we haue spoken the definition of hope may be gathered that hope is a patient abiding Hope defined of the heart for the face of Christ or fulfilling of the promise It is to be noted that this is the definition of hope as the name is taken for the worke and office of hope which properly signifies an affection of the heart and that a sanctified one and
A TREATISE OF GODS EFFECTVAL CALLING WRITTEN FIRST IN THE LATINE tongue by the reuerend and faithfull seruant of Christ Maister ROBERT ROLLOCK Preacher of Gods word in Edenburgh AND NOW FAITHFVLLY TRANSLATED for the benefite of the vnlearned into the English tongue by Henry Holland Preacher in London 2. PET. 1. 10. Giue diligent heede to make your calling and election sure AT LONDON Imprinted by FELIX KYNGSTON 1603. THE AVTHORS EPISTLE TO THE MOST HIGH AND MIGHTIE Prince IAMES the sixt now by Gods free mercie King of England Scotland France and Ireland defender of the faith c. grace and peace by Iesus Christ. AFter some aduising with my selfe in whose name I should publish this litle worke your Maiestie my most dread Soueraigne aboue all others came first into my mind for that you may iustly challenge as your owne right the first fruites of my labours of what kinde soeuer they be Hauing then heretofore consecrated the first fruites of the first kind of my writings vnto your Highnes I thought it meete also that this second kinde of meditations in the common places of diuinitie should be presented to the same your Maiestie From this purpose although many things feared me among which your princely Maiestie to speak as the truth is adorned with rare knowledge of diuine things did most occupie my minde your Maiestie I say the greatnes whereof my owne meannes and the slendernes of this work were not able to endure Yet when I recounted with my selfe how great your curtesie and gentlenes was alwaies accustomed to bee towards all men but especially towards my selfe I determined rather to incurre some suspition of ouermuch boldnes then not to giue testimonie of my dutie and of my most humble deuotion towards your Maiestie euen by the dedication of this small worke of mine how meane soeuer it be Respect therefore most noble King not so much this smal worke as the testimonie of a mind most dutifully affected towards your Maiestie in the Lord and as my dutie requireth most readie according to my small abilitie with all lowlines to do your Maiestie most humble seruice in any thing that I can during life But what is there wherein I can do your Maiestie better seruice then in striuing with my God with continuall earnest prayers that through his grace and singular goodnes you may for euer maintaine continue and make good that excellent opinion which you haue not vndeseruedly alreadie gotten in forraine nations amongst such men as are most eminent in this our age both for learning and godlines that so you may haue a happie raigne in this present life and in that other life may be a fellow heire of that heauenly kingdome in comparison of the glorie of which kingdome that I may speake this by the way I my selfe a good while since haue heard you despise al these earthly kingdoms at such time as amongst other matters in a certain familiar conference where there were but a fewe present you discoursed of many things learnedly I speake the truth to the glorie of God without any flatterie and godlily and delightfully concerning Christ and of praying to him onely and not to Angels or Saints departed out of this life you may I say be a fellow heire together with your head euen that most high King Lord and heire of all things Iesus Christ whose grace mercie and power defend and protect you both in bodie and soule from all your enemies bodily and ghostly for euermore Your Maiesties most dutifull Seruant ROBERT ROLLOCK TO THE RIGHT GODLY LEARNED AND HIS REVERENT GOOD FRIEND Maister Iohn Iohnston I May seeme slow in aunswering your letters good Maister Iohnston for that they were long in comming to my hands I vnderstoode by them to my great ioy that you are safely arriued in your owne countrie and haue found your Churches there in ablesscd and peaceable state wherein I desire in heart they may long continue And why may I not confidently hope that this my desire shall be fulfilled specially seeing they were from the beginning The blessing of God on the Churches of Scotland so happily soundly and excellently founded by those faithfull and worthie seruants of God those skilfull maister-builders which begun the worke and they whoseconded them brought no stubble or hay but siluer gold and precious stones to the building Nay which is more the Lord himselfe hauing so clearely and apparantly fauoured and furthered their holy labours that whosoeuer haue stumbled at this building haue not onely missed and failed of their purpose but haue been as it were by the strong and powerfull hande of God scattered and throne out into vtter darkenes To these we may adde that singular and most precious gift of God which the same good God hath bestowed vpon you I meane your worthie King Maister Bezas iudgement and commendation of the Kings Maiestie in the happie gouernment of the Churches of Scotland whom he hath likewise miraculously preserued from many and great perils who hath ioyned to his singular and admirable care and watchfulnes in defending the Gospell and preseruing the puritie and vnspotted sinceritie of this Church so great and exact knowledge of Christian religion from the very grounds and principles thereof that the Lord it seemes hath made his Maiestie both a Prince and preacher to his people so that your Our blessed King may in veritie be well accounted a second Salomon who was both King and preacher Realme of Scotland is now become of all other most happie and may iustly hope for increase of tranquillitie and felicitie if onely as we are perswaded she will she can discerne and thankfully acknowledge the great blessing she inioyeth and as she hath begun so continue to direct them all to the right scope and end which is to his glorie who is the father and fountaine of all goodnes And I assure you I reioyce from my heart that occasion was giuen me to congratulate by these my letters your happie condition with the rest of my reuerend brethren both by your countrie man Maister Dauid Droman a man both godly and well learned whose presence though but for a few dayes was most acceptable to vs here who is now vpon his returne to you with these letters as likewise in that I chaunced of late to meete with a great treasure which I know not by what mishap being frequent in other mens hands hath hitherto missed my fingers For why should not I esteeme as a treasure and that most precious the commentaries of my honorable brother Maister Rollocke vpon the epistle to the Romans and Ephesians Maister Beza commendeth Maister Rollockes workes both of them being of speciall note among the writings Apostolicall for so I iudge of them and I pray you take it to be spoken without all flatterie or partialitie that I neuer read or met with any thing in this kinde of interpretation more pithilie elegantly and iudiciously written so as I could not
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
which is done against Gods will is said properly to be done against Gods decree and not against his reuealed wil or expresse law but sinne as it is a transgression of the law is not done against any decree therefore sinne as it is a transgression of the lawe is not done against Gods will The Assumption is shewed because God decreed not from euerlasting that sinne as it is a transgression of his law should not be done of an euill instrument Therefore thou saist hee decreed that it should be done Answer It followeth not 1 For both these are true concerning God God hath neither decreed that transgression as it is transgression 2 should not be done neither hath he decreed that transgression in so farre as it is transgression should be done For there is no decree of God extant either in this or that respect touching sinne as it is a transgression or breach of the law of God But thou maist aske is not sinne effected as it is transgression some way by the permission of God Answ A thing is said to be done two wayes by Gods permission either by it selfe or by accident That which by Gods permission commeth to passe by it selfe must of necessitie respect and put on the nature of good seeing God proposeth and directeth the same vnto a good end but that which by an accident is done God permitting it or forsaking the creature nothing hindreth but that as it is such it is euill for God leauing the creature and euill instrument to it selfe the creature doth that which is euil as it is euil neither can it otherwise do being left of him who is the Author of al good But now in respect of God permitting and leauing that euill as it is euill is done by accident not by it selfe because God in forsaking purposed not euill as it is euill but on the contrarie so farre forth as it respecteth good and is a meane of his glorie of that especially which is the consequent of his mercie for all meanes whether wrought by God himselfe or suffered to be done of euill instruments in the first place are both ordained of God himselfe and directed to the glorie of his mercie arising from the saluation of the creature God hath shut vp all vnder sinne that he might haue mercie on all And in the second place for the hardnesse of man and because of the heart that cannot repent sinnes and euils which are done by an euill instrument serue to that glory which God getteth vnto himselfe by his iustice and iust punishments If on the contrarie thou obiect God suffereth sinne that he may punish the same but he punisheth sinne in Or I would answer the maior That God suffereth not sin to punish it for that he respecteth not but for that be hath a purpose to manifest his owne glorie in the punishment of sinne that it is sinne or transgression therefore he permitteth sinne as it is sinne I answer vnto the Assumption Sinne as punishment followes thereupon which in it selfe is good and turnes to the glorie of God in this sin I say hath not respect vnto euill but vnto good producing a good effect for an euill cause as it is euill cannot bring forth a good effect But if that cause which in it selfe is euill be also considered as the cause of a good effect it must needes in some sort take vnto it the nature of good I confesse indeed that sinne as it is sinne is the cause of punishment and the punishment as it is the effect of an euill cause must needs it selfe be euill And indeed punish ment Punishment in it selfe is euill which is inflicted is considered two wayes first as a thing in it selfe euill for there is some transgression How punishmēt is euill in euerie punishment and euery punishment after a sort is also a sinne Againe it is considered as a thing that is good to wit as a meane of Gods glorie This I say in a word that all meanes which in and by themselues are euill in respect of God propounding and of the end which is the glorie of God in some sort are good And that whole chaine of meanes which is betweene God propounding as the head and beginning and the glorie of God as the end is the order of things which either by themselues are good or at the least in some sort may be so accounted For those two extremes chaunge all darknesse after a sort into light CHAP. XXV Of Originall Sinne. THVS farre of sinne in generall the first diuision of sinne is into originall and actuall To speake of originall sinne first we be first to obserue the reason why it is so named It is called Originall sinne why so called original because it is in vs with vs from our first being conception and natiuity for it comes by propagation and is deriued from parents to children as an hereditary disease as a leprie the stone or any such like malady of the body And that there is such a kind of sinne it is most manifest for there is none so fottish and so voide of all sense that he feeleth not this hereditarie sicknes in himselfe as the infection and corruption of his nature But the holy Ghost who best knoweth what is in man doth cleerely auouch this in many scriptures Gen. 5. 3. When as Adam saith he begat a sonne according to his owne image Note heere the propagation of that corrupt image which was in Adam into his sonne Sheth Iob. 14. 5. Who can bring forth a cleane thing of an vncleane not one Behold here the propagation of vncleannes Psalm 51. 7. Behold I was formed in iniquitie and in sinne did my mother cherish * Tremel fouit kept me warme in hir bed mee Behold the sin which we haue from our mothers wombe Ioh. 3. 6. What is borne of the flesh is flesh Behold the propagation of flesh that is of our corrupt nature Rom. 5. 12. Like as by one man sinne entred into the world and by sin death c. Obserue here the propagation of sinne Eph. 2. 3. We were by nature the children of wrath Note here our corrupt nature and therefore how subiect it is to the wrath of God And thus far we see that there is a sin which we call originall Now let vs consider what the subiect thereof is The subiect of originall sinne is the whole man body and soule which thing is taught vs cleerely by that one name Soule infected with Orig. sin which is giuen it Ro. 6. 6. as els where that old man whereby nothing els is signified but the whole man corrupted or the corruption of the whole man That the minde is infected with this sin first we be taught it by very sense it selfe next by many testimonies of scriptures Genes 6. 5. When the Lord saw all the imaginations that is all the thoughts of his heart were only euill continually Gen. 8. 21. Albeit the
for it is deriued either by the soule or by the body of the parents or through their default It cannot bee said that the propagation of this sin is by the soule for the soule of the Father or Mother is not deriued by propagation to the children in whole or in part as is very euident wherfore this sin coms not by the soule of the parents But it may not vnfitly be said that there is some deriuation How sin is deriued from parents to their children of this sin by the body of the parents to the body and soule of the child begotten by them This propagation of sinne by the body of him which begetteth into the bodie of him which is begotten is easily discerned for the seede of the parents being in the child is corrupted infected with sin whence it followeth necessarily that the bodie which is begotten of such corrupt vncleane seede must also be corrupt and vncleane in like manner The propagation of sinne by the body of him which begetteth into the soule of him which is begotten is more hardly expressed yet I deliuer what seemes most How sin infefecteth the verie soule probable vnto me on this manner After that by the bodie of him which begetteth sinne is deriued into the bodie of him which is begotten now the body begotten being corrupt infected with sin this bodie I say infecteth and poisoneth the soule created euen then of God before and infused into it that very moment of time wherein it was created Here you demaund whether the soule were pure and cleane the time it was created and so Quest infused into the bodie and then afterwards so defiled by the contagion of the bodie I answer it is not like to bee so for that the soule is created infused and corrupted in Ans the very selfe same moment of time This corruption of the soule is partly by reason of the desertiō of God partly by reason of the contagion of the body whereinto it is infused for God the very same moment of time wherein he createth infuseth the soule in his iust iudgment forsakes it and giues it ouer to the body to bee so defiled with sinne wherefore this I auouch that the soule is created infused forsaken of God and defiled by the bodie the very same moment of time The manner of the propagation of this sinne which is said to be through the default of the parents followeth and this I expresse on this wise Adam by that his first offence did deriue as by a certaine conduit whatsoeuer corruption was in him to his posteritie for this cause the Apostle Rom. 5. 12. saith By one man to wit sinning sin entred into the world Here it may be demaunded whence proceedes this efficacie or power of that first sin to ingender as it were and to deriue sinne into all and euerie one of Adams progenie I answer this efficacie of that sinne is by reason of that word and couenant which God made with Adam in his creation as it were in these words If man wil stand and persist in that his innocencie which he had by creation he shall stand for his owne good and for his progenie but if he do not stand but fall away his fall shall turn The Couenant of God in the creation as to his owne dammage so to the hurt of his posteritie and whatsoeuer euill shall be tide him the same shall ensue to all his off-spring after him And this last way of the propagation of originall sinne pleaseth me best and ought to content all sober wits for that this is grounded on the authority and words of the Apostle And thus far our iudgement concerning originall sinne Now let vs briefly see what the old hereticks and late aduersaries of Gods truth say concerning this sinne First The opinion of the heretikes cōcerning originall sinne heere wee be to meete with the heresie of Pelagius the Monke and Caelestius his Disciple which said there was no originall sinne that Adam by his fall did hurt himselfe only and not his posteritie excepting onely by his example They said his posteritie sinned not by propagation of his sinne but by imitation of their father Adams preuarication When it was obiected against them that young infants died which could not be but that they are infected with originall sinne They answered that Adam himselfe also had died by the law of nature albeit he had not sinned And this was the Pelagians principall argument against The Pelagians argument against originall sinne originall sinne If sinne be by propagation then it must needs be deriued to the posteritie by the soule or by the body but not by the soule for that it is not by traduction and it is not by the bodie because it is void of reason neither can sinne be said to bee first and properly seated in it and not by both vnited because it is not by the parts therefore there is no originall sinne at all The answere is easie of that which hath beene before set downe in this chap touching the forme or manner of the propagation of this sinne First their proposition Answer doth not number all the formes meanes of the propation of this sinne for there is besides those meanes a deriuation of sinne which is through the default of the parents Next the Assumption is false for albeit there be no propagation of sinne by the soule yet it may well bee by the bodie as is afore shewed And thus farre of Pelagius and Caelestius heresie Next the Schoole-men had diuers opinions of originall Schoolemens opinion of original sinne sinne for some said that originall sinne consisted only in the guilt of Adams apostasy others said it was but the want of original iustice But Peter Lombard reiecting these opinions auoucheth it to be also a positiue euill qualitie contrarie to that first originall iustice Albertus Pigghius Ambrosius Catharinus said that it was nothing els but that first transgression of Adam And out of this conclusion they drew forth three other opinions the first was this Originall sinne is one and the selfe same onely Three grosse opinions of papists concerning originall sin in all men 2. This sin in Adam was reall and actually his but it is ours only by imputation the third that infants in verity haue nothing in them that hath any appearance of sinne for they said that guiltinesse want of iustice and the spots of nature and such like things seeme rather to be punishments then faults if ye speake not happily improperly as when ye apply the name of the cause to the effect Bellarmine following all these first blames Lombards conclusion concerning his positiue qualitie and next Bellarm. obiect against Lumbard Answer condemnes Pigghius assertion as hereticall One of his principall arguments against Lombard is this God is either the cause of that positiue quality or not the cause if the cause then is he the cause of
sin if he be not the cause of it then is he not the authour of all things Therefore there is no such positiue qualitie at all We answer to the Assumption in that euill positiue quality two things must be respected First the qualitie it selfe or the being of it next the euilnesse or irregularity or deformity therof God is the the authour and principall efficient of the first but the diuell and the euil instrument is the authour and cause of the second This done at last the Iesuit sets downe his owne iudgemēt auouching that original sin consisteth in two things Bellarm iudgment of originall sinne first in the first transgression of Adam not as hee was a certaine priuate person but as being then the person of all mankind next he saith it is also a want of that gift of originall iustice And thus farre he speakes wel affirming that there are two parts of original sin but herein he erreth for that he omitteth that euil positiue quality before mentioned And thus farre of the iudgement of the Aduersaries concerning originall sinne CHAP. XXVI Of Concupiscence BVt because there is some controuersie touching concupiscence which is the third part of originall sinne therefore we be to speake something of it apart The word Concupiscence doth first and properly signifie that coueting or lusting which is said to be in the baser facultie of the soule to wit in the sensible and the naturall power thereof and tropically it signifieth our naturall corruption and that euill positiue quality which resteth not onely in the concupiscible faculty of the soule but in all the powers therof also euē in reason it self For the word Concupiscence in Scripture is as generall as the old man or the flesh for Paule vseth these words indifferently for one and the same matter the old man the flesh concupiscence and the law of the members to wit for the third part of originall sinne which is that euill positiue quality And that concupiscence is properly and truly a sinne appeares plainly out of the Epistle to the Romans ch 7. 7. I had not knowne lust except the law had said thou shalt not lust And this briefly is our iudgment touching Concupiscence Pelagius reckoneth Concupiscence in the number of the good things or benefits of nature for hee denies originall sinne Our aduersaries the Papists by Concupiscence vnderstand nothing els but that concupiscible faculty of the soule which is in it self good or atleast indifferent but euill accidentally and in some respect to wit for that now the bridle or originall iustice is let loose whereby Concupiscence ought to haue been curbed so then this curbe being lost it inclines say they to sinne This is the iudgment of the Councell of Trent The iudgment of the papists concerning concupiscence concerning Concupiscence that it may not be saide truly and properly that it is a sin but that it is so called because it proceedes from sin and inclines to sinne But that Concupiscence is sinne is more manifest by Paules doctrine then that it needes any proofe at all and that it is a sinne not onely in the vnregenerate but also in the regenerate And thus farre of Concupiscence and of originall sinne CHAP. XXVII Of Actuall sinne ACtuall sinne is the fruit and effect and the punishment also of originall sin The first and principall diuision of actuall sin is into Actuall sinne internall and externall The internall I call the sinnes of soule and of the faculties thereof Internall sinne is partly of omission partly of commission A sinne of omission in the mind is the want of a holy and good motion and the roote of this is the want of originall iustice And like as that defect of original iustice is in all the powers of the soule so this internall Sinne of omission what sinne of omission is of all the powers of the soule Of the sinne of omission the Apostle speaketh 1. Cor. 2. 14. when he saith that the naturall man cannot conceiue the things of the Spirit of God Lo here the want of a holy motion in mans nature the fundamentall cause whereof he addeth in the next words saying neither can he perciue them In which words yee haue the want of that power and faculty whence a holy motion doth spring The internall sinne of commission followeth and this is a peruerse and euill motion of the mind And this proceedes from the third part of originall sinne to wit that A sinne of commission euill positiue qualitie or naturall corruption And like as y t positiue quality is of al the faculties of the mind so that internall sinne of commission is of all the powers of the soule in like manner Of this sinne the Scripture speakes euery where Rom. 7. 5. When we were in the flesh the * or affections motions of sinnes which were by the law had force in our members to bring forth fruite vnto death Where three things are to Three things Rom. 7. 5. be obserued first the flesh which is original sin Secondly Affections or motions whereby vnderstand the internall sinne of commission Thirdly the fruit of those motions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or affections whereby he meanes euery externall actuall sinne Againe ye haue the same three things knit together Ephe. 2. 3. Fulfilling the will of the flesh and of the mind 1. the flesh that is originall sin 2. Next the thought or lust of the flesh which is the internall commission of sinne 3. To fulfill the same and this is externall sinne The same things ye haue Iam. 1. 15. When concupiscence hath conceiued it bringeth forth sinne Concupiscence is originall sinne conception is actuall internall sinne the birth thereof is an externall sinne And thus farre of actual internall sinne The externall actuall sinne followeth which is a sinne of the bodie and of the members thereof and this sinne Externall actual sinne also is partly of omission partly of commission The externall sinne of omission is when things to bee done are omitted and this proceedes from the internall sinne of omission And here also like as the internall sinne of omission is of all faculties of the mind so the externall sin of omission is of all the members of the body Of this sin the Apostle speaketh Roman 7. 9. I do not the good which I would do The externall sinne of commission followeth This is when that is done which ought not to be done Externall sin of commission and it proceedes from the internall sinne of commission This is also of all the parts of the body like as the internall sinne of commission is of all the powers of the soule The testimonies of Scriptures before cited proue this Rom. 7. 19. The euill which I would not that do I. The externall sinne of commission is twofold partly of errour and ignorance partly of knowledge It is of ignorance when a man ignorantly committeth any thing This was Paules sinne 1. Tim.
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