A Golden Chain, Chapter 50
CHAP. 50. Concerning the order of the causes of saluation according to the doctrine of the Church of Rome.
THere are two things requisite to obtained saluation: Predestination, and the Execution thereof.
Predestination, is a foreordaining of the reasonable creature to grace in this life, & glory in the life to come. Sebast. Cattaneus. Enchirid. tract. 1. chap. last.
This in regard of the first effects thereof, which are vocation, election, and ordination to eternall life, hath the cause of it in God, namely his will: but in regard of the last effect, which is, the execution of such an ordinance, and the obtaining of eternall life, it hath the cause of it from man, because according to the common opinion, Gods predestination is by reason of workes foreseene in men, that is, God doth therefore predestinate or reiect some man, because he foreseeth that he will well or badly vse his grace. But for the more euident declaration of this, these seuen conclusions must be set downe.
I. The Predestination, and Reprobation of God, do not constraine or inforce any necessitie vponupon the will of man.
II. God hath predestinated all men, that is, he hath appointed and disposed all men, so as they might obtaine eternall saluation.
III. Man is neither by necessitie nor chance saued or condemned, but voluntarily.
IV. God hath predestinated some, other hath he reiected.
V. Those whome God hath predestinated by his absolute predestination, which can not be lost they shall infallibly die in grace: but they which are predestinate, by that predestination which beeing according to pre…ent iustice, may be lost by some mortall sinne which followeth, are not infallibly saued, but oftentimes such are condemned, and loose their crowne and glory. Hence ariseth that position of theirs, that he which is iustified may be a reprobate, & perish eternally. Torrensis Aug. Confess. 2. booke. 4. chap. 20. Sect. Therfore predestination is not certaine, seeing it may be lost.
VI. God alone doth know the certaine and set number of them which are predestinate.
VII. There is one set number of them which are predestinate, or reprooued, and that can neither be increased nor diminished.
The execution of Predestination, is either in infants, or those of yeres of discretion.
Concerning infants, the merite of Christ is appliyed vntounto them, by baptisme rightly administred: so that whatsoeuer in originall corruption may truely and properly be accounted for sinne, it is not onelyonly, as I may say, not pared away, or not imputed, but vtterly taken away. For there is nothing that God can hate in such as are renued. Concil. Trid. 5. sect. 5. Can.
Neuertheles they are vrged to confesse, that there remaineth yet in such as are baptized concupiscence, or the reliques of sinn. The which seeing it is left in men for them to wrestle withall, it hath not power to hurt such as yeeld not vntounto it.
The execution of predestination in such as are of riper yeares, hath sixe degrees.
The first is vocation, whereby men, not for their owne merits, but by Gods preuenting grace through Christ, are called to turne vntounto God.
The second is, a preparation to righteousnesse, whereby men, through the inherent power of free-will, do apply themselues to iustification, after that the same power is stirred vp by the holy Ghost. For free-will is onelyonly somewhat diminished, and not extinguished: and therefore so soone as the holy Ghost toucheth and inlighteneth the heart, it worketh togither with the same spirit, freely assenting vntounto the same. This preparation hath seuen degrees… Biel. 4. booke. 14. dist. 2. quest.
The first is faith, which is a knowledge and an assent, whereby men agree that those things are true which are deliuered concerning God, and his will, reuealed in the word of God.
This is the foundation of iustification, and prepareth the heart: because it stirreth vp free-will that it may affect the heart, with those motions by which it is prepared to iustification.
I. The act of faith is, to apprehend the ouglines of sin & the wages therof.
II. After this, followeth a feare of Gods anger, and of hell fire.
III. Then begin men to dislike, and in some sort to detest sinne. From these ariseth a certaine disposition, which hath annexed vntounto it, the merite of congruitie, yet not immediate nor sufficient, but imperfect.
IV. At the length, faith returneth to the contemplation of Gods mercies, & beleeueth that God is readie to forgiue sinnes by the infusion of charitie into those, which are before sufficiently prepared and disposed.
V. Out of this contemplation proceedeth the act of hope, whereby faith beginneth to desire and to waite on God, as the chiefest good.
VI. Out of this act of hope ariseth louelove, whereby God is loued aboue all things in the world.
VII. After this louelove followeth a new dislike, and detestation of sinne, not so much in regard of feare of the punishment in hell fire, as in regard of the offence of God who is simply loued more then all other things.
VIII. After all these, followeth a purpose of amendment of life: and here comes in the merit of congruitie, that is, sufficient: or els, the immediate, sufficient, and last disposition before the infusion of grace.
The third degree of Predestination, is the first iustification wherby men of vniust, are made iust, not only through the remission of their sinnes, but also by a sanctificatiō of the inward mā, by his volūtary receiuing of grace & gifts.
The efficient cause of this iustification, is the mercy of God, and the meritorious passion of our Sauiour Christ, whereby he purchased iustification for men. The instrumentall cause is baptisme. The formall cause is not that iustice which was inherent in Christ, but which he infuseth into man: and that is especially hope, and charitie.
The fourth degree, is the second iustification wherby men are of iust, made more iust: the cause hereof is faith, ioyned with good workes.
It is possible for such as are renued, to keepe the commaundements: And therefore it is false that a iust man committeth so much as a veniall sinne in his best actions, much lesse, that he deserueth eternall death for the same.
The fift degree, is the reparation of a sinner by the sacrament of Penance. The which is, as it were, the second boord after a shipwracke. The cause why this reparation is necessarie, is, because men loose the grace of iustification by eueryevery mortall sinne.
The last degree is the fruit of iustification, namely, the glory of eternall life, the which works done in grace, doe ex condigno, condignly merit, of sufficient worthinesse.
Condigne merite is, when as the reward is after such sort due, as that if it be not giuen, iniustice will be committed. This by the rigor of iustice is due.
Two conditions are requisite to make a merit. I. That a reward should by some compact or bargain be due: And this condition is in works, in regard of God. For God in the Scriptures hath promised a reward to such as work wel. II. That besides this compact whereby the debter is bound, there should bee also some worthines in the worke, or some proportion of the worke to the reward.
The worthinesse or dignitie of the worke, dependeth I. on Christ, because Christ did not only merite that his owne proper actions should be meritorious, but the actions also of his members. II. On the holy Ghost. For the holy Ghost doth inspire, excite, and mooue men to doe. III. On an Habituall grace, which is a certaine participation of the diuine essence.
Thus much concerning the degrees of executing Predestination. Nowe followeth the applying of Predestination particularly to the persons of men.
No man, so long as he liueth in this mortall life, ought so much to presume on the secret mysterie of Gods predestination, as to determine vndoubtedly that he is in the number of them whome God hath ordained to eternall happines. For no man, without especiall reuelation can know, whome God hath chosen to be his heires. Sess. 6. c. 12.
The summe of all these, is this. God by a certaine grace giuen freely, or rather a grace preuenting, or comming before, the which is tearmed an especiall aid, doth mooue a man, that he may dispose himselfe vntounto his iustifying grace, namely, that he may beleeue, feare, repent, louelove, & propound to himselfe newnes of life, &c.
Furthermore, if a sinner do by his free-will yeeld his assent vntounto this diuine duplicate page duplicate page duplicate page duplicate page motion, and doth consequently and accordingly rightly dispose himselfe, God doth incontinently forgiue him his sinne, and withall doth infuse into him iustifying grace, by which he may doe good workes, and so by them merit eternall life. Bellarmine.
Errours of the Papists in their distributing of the causes of saluation.
And thus is the doctrine of the Church of Rome, surely a very blasphemous doctrine, and no better to be accounted of then as a gallowes set vp for the torture and massacre of mens consciences. And that this may the more manifestly appeare to be so, I will set downe the most principall points of popish doctrine in this case.
The I. errour.
Predestination is onelyonly of the Elect, the Reprobate they are onelyonly foreknowne.
The Confutation.
The name of Predestination, by a figure called Synecdoche, the whole for the part, is taken indeed sometimes in the good part, and spoken of the Elect, and faithfull called, as Rom. 8.30. Whome he predestinated, them also he called, and whome he called, them also he iustified, and whome he iustified, them also he glorified. So are the Ephesians saide to be predestinate into the adoption of the sonnes of God. Eph. 1.5. Yet may this word Predestination, neuerthelesse generally be extended vntounto the decree of God, whether it be that of predestination to eternall life, or the other vntounto eternall death. The reasons: I. Act. 4. 27,28. They gathered themselues together against thine holy sonne Iesus: to doe whatsoeuer thine hand & thy counsel had determined (or foreordained, or predestinated foreign) before to be done. II. August. de Bono persev. chap. 17. he calleth Predestination the disposition of future workes: and in his 15. booke of the Citie of God, chap. 1. he deuideth all mankinde into two cities: whereof one is predestinate to raigne with God eternally, the other predestinate to vndergoe eternall punishment with the deuill. And in his Manuel to Laurentius, chap. 100. he saith, That God hath iustly predestinated wicked men vntounto punishment, and mercifully predestinated the good vntounto grace. Thomas of Aquine 1. part. quest. 23. artic. 4. It mattereth not in regard of the name of predestination, whether a man be said to be predestinate to life eternall or not.
Furthermore, for a man to say that the Reprobates are foreknowne, & not predestinate, it is very iniurious: because Gods foreknowledge, may in nothing which is to be, be seuered from his will and eternall decree. For that, which beeing hereafter to be, is foreknowne of God, that assuredly will come to passe, and shall be, and that either by the will of God, or without his will: if with his will, then no doubt he both decreed & preordained the same: if without or against his will, how is God then said to be omnipotent? And surely euill it selfe, albeit god wil it not in his approouing or allowing will; yet willeth he the free, and willing-permission thereof. August. in his Manuel or Enchiridiō to Laurētius, chap. 100. hath an excellēt saying to this purpose. Although (saith he) that those things which are euill in that they are euill cannot be good, yet that there are not onelyonly good, but also euill things, it is very good: to the intent that after a marueilous and vnspeakeable manner, that thing may not be besides, or without his will, which also is done against his will, because it should not be done, vnlesse he suffered it, neither doth he suffer it, against his will, but willingly.
The II. errour.
That Predestination is mutable. For, (according to the common opinion of the Papists) whosoeuer is predestinate, he is contingently predestinated, as well on Gods part, as on mans: whence it followeth, that he which is predestinated, that is, appointed to saluation, may be condemned, and he which is foreknowne, that is, appointed to damnation may be saued.
The Confutation.
The contrarie to this their doctrine is most true. Namely, that the decree of God concerning eueryevery mans eternall both saluation & damnation, is from all eternitie, set downe, and immutable. The reasons. I. Testimonies of scripture. Rom. 11.29. The gifts and calling of God they are, foreign, such as are without repentance. Mat. 24.24. There shall arise false Christs, and false Prophets: and shall doe great signes and miracles, so that (if it were possible) they should deceiue euen the elect. Rom. 8.33. Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth, who shall condemne? 2. Tim. 2.19. The foundation of god standeth sure, and hath this seale, the Lord knoweth who are his. II. Election & reprobation they are in God, not in men: nowe there can be nothing in God which is not immutable. Mal. 3.6. I Iehouah am not changed. Esay 46.10. My counsell shall stand, and I will doe whatsoeuer I will. III. If this Popish conclusion should be graunted, then would it follow of necessitie, that the foreknowledge of God must be made void, his power weakened, and his will changed, each of which is impious once to dreame of. For he which changeth his coū sell, or his will, doth therefore change it either because he at the length seeth that he might hauehave taken better aduise, or els in that he seeth that he could not bring his former purpose about as he would. Either of these are farre from our Lord God. IV. If we resolue that the counsell of God is any waies mutable, it will by this come to passe that eueryevery man must bee vncertaine whether he be predestinate to life or not: whereby that notable staie & ground of our full assurance to be saued, is vtterly shaken & ouerturned. Wherefore let this truth be maintained of vsus, namely, that both the election and reprobation of God stand immutable, so that neither the elect can become reprobates, nor the reprobates elect; and consequently neither these be saued, nor they condemned.
Against this doctrine, the popish sort except. If you speake in a compound sense or meaning (in sensu composito) it is very true that the predestinate can not be saued, nor such as are foreknowne perish: but if in a sense diuided (in sensu diuiso) it is not so. This distinction is plaine by this example. White colour in a compound meaning cannot be blacke, because blackenesse is repugnant & contrarie to whitenesse. But in a deuided sense, white colour nowe may afterwards be made blacke. In like sort, one predestinated to saluation may, by reason of the free-will he hath, sinne, & so be damned. Ans. These are silly shifts, and meere sophismes, because such as are predestinated to the end, namely saluation, are necessarilie predestinate to the meanes of saluation, the which they cannot but vse, and by them come to the end it selfe.
The III. errour.
All men are predestinate, that is, disposed and ordayned of God, so as they might attaine eternall life. Sebast. Cattaneus in his Enchirid. chap. of Predest.
The Confutation.
This is manifestly false. For I. Infants, who so sonne as they are borne, depart this life, seeing for want of time they cannot in this life vse the meanes of saluation, albeit they may hauehave life eternall, yet obtaine they it not by vsing the meanes vntounto the same. II. That which the Lord indeed actually doth, the very same hath he determined to doe. For he doth nothing either vnaduisedly, or vnwillingly: but he actually forsaketh a very great part of mankind, the which being shut vp vnderunder contumacy, he doth leaue to it selfe. Act. 14.16. Who in times past suffered all the Gentiles to walke in their owne waies. Hence also is it, that Eph. 2. all the Gentiles are said to be foreign, without God in the world. Therefore God decreed to forsake some men in this life, and consequently he ordained not all men to the obtaining of eternall life. Nay, if God once but would in his secret will, that all men should be saued, it were vnpossible for any to perish: because Gods willing, is his doing of it: and if he that was ordained to saluation perish, then must God now needes hauehave left off to will that, which he would from all eternitie, or els begin to will that, which before hee would not, the which cannot be said of God, without blasphemie. III. Paul 2. Thes. 2.10. saith, that there be certaine men, foreign, which perish, and them he distinguisheth from the elect. v. 13. Rom. 9.21,22. Hath not the potter power, &c. Where there is not onelyonly mention made of vessels of glorie, and merciemercy, but also of certaine made, and fashioned in Gods eternall counsell, as vessels of wrath. Now looke whome God hath made to wrath and destruction, them he neuer disposed to obtaine eternall life.
The IV. errour.
Predestination in regard of the last effects thereof, hath this cause in man, that is, in mans free-will, and workes: for they whome God had foreseene, that they would receiue grace offered in Christ, and lead their life according to the lawe, thē he predestinated, not of works, but of his merciemercy; yet so, as that he had respect vntounto works, or to deale with them according to their workes: or (as others say) to ordaine them by their works foreseene: As for example: God did from all eternitie foresee and foreknow, that Peter should be saued, and Iudas condemned, because he from the same eternitie did both foresee & foreknow, that Peter would accept of the grace offered vntounto him, and after vse the same aright: and he did also foresee that Iudas should receiue the grace offered, yet notwithstāding by reason of his peruerse will, vse the same peruersly.
The Confutation.
This their forged deuise of foreseene workes, I. Paul doth shewe to bee plainely counterfeit, when as he saith, that the Ephesians were elected in Christ before the foundations of the world were laide: and that not because he did foresee that they would be holy, but that they might be holy and vnblameable before God with louelove. And 2. v. 10. he saith, they were created to good workes in Christ, that they might walke therein. In which places, good workes they are made effectes of predestination; but the effect foreseene cannot bee the cause of his cause: for that eueryevery cause, in the order both of nature and knowledge, doth goe before his effect. II. Tit. 3.5. Not of workes which we hauehave done, but according to his merciemercy did God elect and saue vsus. III. God in electing vsus, did not regard any thing out of himselfe, but in himselfe did he elect vsus. Eph. 1.4. and 9. Therefore did he not regard future workes. IV. Some of the popish schoolemen confesse, that Predestination doth put nothing in the partie predestinated, in respect of him, for which God did predestinate him. Thom. 1. primae. quest. 23. art. 2. V. Election is onelyonly on Gods merciemercy. Rom. 9.16. VI. God saw no grace in man, but that which he himselfe must bestow vponupon him: whence it is apparant, that in election the beginning thereof proceedeth from grace. VII. Seeing there is nothing either aboue God, or greater then God, it must needes be impious to assigne any cause of his will, either out of, or aboue his maiestie: and therefore that his foreknowledge of faith & workes should bee accounted the impulsiue cause of his decree, concerning mans saluation, we doe rightly denie.
The V. errour.
By Baptisme rightly administred, not only the guiltines, but also the corruption of originall sin, is so washed away as that it is not afterward properly accounted a sinne.
The Confutation.
We contrarily doe thus distinguish of sinne. Sinne in regard of the guiltines of Gods wrath, and also in regard of the punishment togither by one act is taken away in Baptisme: but in regard of that errour and corruption of nature, it is not at the first quite taken away, but successiuely, and by little and little it is extinguished; euen as our renouation wrought by the holy Ghost, is by little and little begun and increased in vsus. Reasons. I. Paul would not so greatly bewaile his originall sinne, if after Baptisme it ceased any more to bee sinne. I see, saith he, another law in my mēbers, rebelling against the law of my mind, and leading me captiue vntounto the lawe of sinne which is in my members. O miserable man … who shall deliuer me from this body of death? II. Originall sinne, is called a sinne out of measure sinfull. Rom. 7.13. And Heb. 12.1. a sinne that hangeth fast on, or, easily compasseth vsus about. III. Concupiscence is the roote of actuall sin; and therefore euen after Baptisme, it must properly be a sin. IV. Vnlesse that concupiscence were a sinne, where would or could be that vehement and hote combate betwixt the flesh and the spirit?
The VI. errour.
Baptisme is absolutely necessarie to saluation, especially for children.
The Confutation.
Wee denie that Baptisme is of absolute necessitie to saluation. Reasons. I. Sacraments doe not conferre grace, but rather confirme grace, when GOD hath conferred the same. The children of faithfull parents are borne holy, not by naturall generation, but by the grace of God, and are not first made holy by baptisme: and as for such as are of yeares of discretion before they be baptized, they cannot be baptized vnlesse they beleeue. Nowe all such as beleeue, they are both iustified, and reconciled to God; and therefore, albeit they without their owne default, are depriued of the Sacraments it is vnpossible for thē to perish. II. God did precisely appoint circumcision to be on the eight day, not on the first, or the second: nowe there is no doubt but that many infants before their eight daie were preuented of circumcision by death, all which for a man peremptorily to set downe as condemned, were very absurd. III. If circumcision were of such absolute great necessitie, why was it for the space of fourtie yeares in the desart intermitted? and that onelyonly because the Israelites beeing often in iourney, such as were circumcised were by it in ieopardy of death: no doubt Moses and Aaron would neuer hauehave omitted this Sacrament so long, if it had bene absolutely necessarie to saluation. IV. This doctrine of the absolute necessitie of Baptisme was vnknowne to the auncient Fathers. For the primitiue Church did tollerate very godly men (though we allow not this their fact) that they should deferre their baptisme many yeares, yea often to the time of their death. Hence was it that Constantine the great was not baptised till a little before his death: and Valentinian by reason of his delay, was not at all baptized: whome notwithstanding Ambrose pronounceth to be in heauen. And Bernard in his 77. epist. disputeth, that not eueryevery depriuation of Baptisme, but the contempt or palpable negligence, is damnable.
The VII. errour.
Man after the fall of Adam hath free-will as well to doe that which is good, as that which is euill, although it be in a diuers manner, that is, he hath free-wil to do… euill simplie, and without any externall aide: but to doe well, none at all, but by the grace of God preuenting, or guiding vsus: the which grace notwithstanding eueryevery man hath, and to the which grace it is in our free-will either to consent and togither worke with the same, or not. And therfore the power of free-will to doe that which is good & acceptable to God, is onelyonly attenuated & weakened before conuersion, and therefore man can of himselfe worke a preparation to iustification.
The Confutation.
Man not regenerated hath free-will to doe onelyonly that which is euill, none to doe good. He beeing not already conuerted cannot so much as will to hauehave faith, and be conuerted. Reasons. I. Man is not said to be weake or sicke, but dead in sinnes. Ephe. 2.1. Col. 1.13. As he therefore that is corporally dead can not stirre vp himselfe, that he may performe such workes of viuification, no not then when others helpe him: so he that is spiritually dead, cannot mooue himselfe to liue vntounto God. II. He is the seruant of Satan, and bondslaue of sinne. Eph. 2.2. Rom. 6.13. Nowe we knowe that a seruant standeth at the becke & pleasure of another, and can doe nothing els. III. That which no man can by himselfe knowe and beleeue, the same he cannot will: but no man can knowe & beleeue those things that appertaine to the kingdome of GOD. 1. Cor. 2. vers. 14. The naturall man perceiueth not the things of the spirit of God. 2. Cor. 3. 5. We are not sufficient of our selues, to thinke any thing as of our selues. Therefore no man can will by himselfe, those things that appertaine to Gods kingdome. IV. That which is a deadly enemie to goodnes, and is directly repugnant thereunto the same desireth not that which is good; but the will is an enemie & directly repugnant vntounto goodnes. Rom. 8.7. The wisdome of the flesh is hatred against God: for it is not subiect to the lawe of God, neither indeed can bee.
Obiect. I. The word is neere vntounto thee in thine heart, and in thy mouth, that thou maiest doe the same. Deut. 30. Answer. It is easie to performe the lawe legallie, but not Euangelically: Now this is done, when as any man doth fulfill the law by a Mediatour, and from him receiuing the spirit of god, doth endeuour to performe new obedience.
Obiect. II. God giueth many precepts by which we are commanded to repent, beleeue, obey God, &c. Therefore to doe these, we hauehave free-will. Answ. Such places doe not shew vsus what we can doe, but what we should doe, & our weaknes what we cannot doe: neither doe they shew what men can doe, but what men should doe. II. They are instruments of the holy Ghost, whereby he doth renue and conuert such as shall be saued. They obiect againe. God in commanding these, doth not require things impossible. Ans. He doth not indeede to men in their innocencie, but now to all such as fell in Adam he doth, and that by their owne default, not Gods.
Obiect. III. Philip. 3. 12. Worke your saluation with feare and trembling.
Answer. Paul speaketh of such as are alreadie conuerted, which hauehave their wil in part freed.
Obiect. IV. If the will be a meere patient, it is constrained to doe that, which is good. Answ. The will both in it selfe, and of it selfe, is a meere patient in her first conuersion vntounto God; but if it be considered as it is mooued by the spirit of God, it is an agent. For, being mooued, it mooueth. It is not therefore compelled, but of a nilling will, is made a willing will.
The VIII. errour.
The holy Ghost doth not giuegive grace to will, but onelyonly doth vnloose the will which before was chained, and also doth excite the same: so that the will by her owne power, doth dispose her selfe to iustification.
The Confutation.
It is apparantly false. To will those things which concerne the kingdome of God, as faith, conuersion, and new obedience, is the meere gift of Gods spirit. Matth. 11.28. No man knoweth the Father but the Sonne, and he to who… the Sonne will reueale him. Luke 8. To you it is giuen to know the mysteries of the kingdome of God. Philip. 2. It is God which worketh in you to will and to doe. 1. Cor. 12. 13. No man can say that Iesus is the Lord but by the holy Ghost. Briefly he, who according to God is to be created to righteousnes and holiness, Eph. 4.24. cannot any waies dispose himselfe to iustification, or new creation. For it is impossible that a thing not yet created, should dispose it selfe to his creation.
The IX. errour.
That preparation to grace, which is caused by the power of free-will, may by the merit of congruitie deserue iustification.
The Confutation.
These things smell of more then Satanicall arrogancie. For what man, but such an one as were not in his right mind, would beleeue, that he, vntounto whom so many millions of condemnations are due, could once merit the least dramme of grace. The prodigall sonne, he was not receiued into fauour by reason of his deserts, but by fauour. Luk. 15.21. His sonne said vntounto him, I hauehave sinned against heauen, and against thee, and am no more worthie to be called thy sonne.
The X. errour.
The faith of the godly, or that which iustifieth, is that whereby a man doth in generall beleeue the promised blessednes of God, and by which also he giueth his assent to other mysteries reuealed of God concerning the same.
The Confutation.
Faith is not onelyonly a generall knowledge, and assent to the historie of the Gospel, but further also a certaine power, both apprehending and seuerally applying the promises of God in Christ, whereby a man doth assuredly set downe that his sinnes are forgiuen him, and that he is reconciled vntounto God. Reasons. I. A particular assurāce of the fauour of god, is of the nature of faith. Eph. 3.12. By whom we hauehave boldnes; and entrance with confidence, by faith in him. Rom. 4.20. Neither did he doubt of the promise of God through vnbeleefe, but was strengthened in the faith, and gaue glorie vntounto God. 21. Beeing fully assured that he which had promised, was also able to do it. Heb. 10.22. Let vsus draw nere with a true heart in assurance of faith. II. Particular doubtings is reprehended Mat. 14.…. O thou of litle faith, why didst thou doubt? Luk. 12.29. Hang ye not in suspence. III. That which a mā praieth for to god, that must he assuredly beleeue to receiue. Math. 11.24. But the faithfull in their praiers make request for adoption, iustification, and life eternall: And therefore they must certainely beleeue that they shall receiue these benefits. IV. Rom. 5.1. We beeing th…refore iustified, we hauehave peace with God. But there can be no peace, where there is not a pa…ticu…ar assurance of Gods fauour. V. That which the spirit of God doth testifie vntounto vsus particularly, that must also be beleeued particularly: But the spirit of God doth giuegive a particular testimonie of the adoption of the faithfull. Rom. 8.16. Gal. 4.6. This therefore is in like sort to be beleeued.
Whereas they say, that no man hath a particular assurance, but by especiall reuelation, as was that which Abraham, and Paul had, it is false. For the faith of these two is set downe in Scripture, as an example which we should all follow. For this cause Abraham is called the Father of the faithfull: and Paul testifieth the very fame of himselfe. 1. Tim. 1.16. For this cause (saith he) was I receiued to merciemercy, that Iesus Christ should first shew on me all long suffering, vntounto the example of them which shall in time to come beleeue in him vntounto eternall life. Againe, whereas they say, that we hauehave a morall assurance, but not the assurance of faith, it is a popish deuise. For, Rom. 8.16. The spirit of adoption (foreign) together beareth witnesse to our spirits. Where we see two witnesses of our adoption; our owne spirit, and the spirit of God. Our spirit doth testifie morally of our adoption, by sanctification, and the fruits thereof: and therefore also the spirit of God witnesseth after another manner, namely, by the certaintie of faith, declaring and applying the promises of God.
Obiect. I. We are commanded to worke our saluation with feare & trembling. Ans. This feare is not in regard of Gods merciemercy forgiuing our sinnes, but in respect of vsus and our nature, which is euer prone to slide away, and starting from God.
Obiect. II. In respect of Gods merciemercy, we must hope for saluation: but in respect of our vnworthines, we must doubt: Ans. I. We may not at all lawfully doubt of Gods merciemercy, because doubtfulnes is not of the nature of faith, but rather a naturall corruption. II. If we consider our owne vnworthines, it is out of all doubt, that we must be out of all hope, and despaire of our saluation.
Obiect. III. There be many sinnes vnknowne vntounto vsus, and so also vncertaine whether they be pardoned vntounto vsus. Answer. He that certenly and truly knoweth that but one sinne is pardoned him, he hath before God all his sinnes remitted, whether they be knowne or vnknowne.
Obiect. IV. No man dare sweare, or die in the defence of this proposition, I am the child of God, or in Gods fauour, and iustified. Answ. They which hauehave an vnfained faith, will if they be lawfully called, not onelyonly testifie their adoption by an oath, but seale it also by their blood.
Obiect. V. A man may hauehave this faith which the Protestants talke of, and lie in a mortall sinne, and hauehave also a purpose to perseuere in a mortall sinne. Ans. It is farre otherwise, for Act. 15.9. True faith purifieth the heart.
These Sophisters doe further affirme, that this faith, which to them is nothing but a knowledge and illumination of the mind concerning the truth of Gods word, is the roote and foundation of iustification. The which if it be true, why should not the deuill be iust? for he hath both a knowledge of Gods word, and thereunto by beleeuing doth giuegive his assent; who notwithstanding he hauehave such a faith, yet can he not be called one of the faithfull.
Here they except, and say. The deuils faith is void of charitie, which is the forme of faith. But this is a doting surmise of their owne braine. For charitie is the effect of faith, 1. Tim. 1.5. But the effect cannot informe the cause.
The XI. errour.
Mans louelove of God, doth in order and time goe before his i…stification and reconciliation with God.
The Confutation.
Nay contrarily, vnlesse we be first perswaded of Gods louelove towards vsus, we neuer louelove him. For we louelove him, because he loued vsus first. 1. Ioh. 4.19. Againe, it is impossible that Gods enemie should louelove him: but he which is not as yet iustified, or reconciled to God, he is Gods enemie. Rom. 5.9,10. Neither is any man before the act of iustification, made of Gods enemie his friend.
The XII. errour.
Iufused or inherent iustice, is the formall cause of i…stification, whereby men are iustified in the sight of God.
The Confutation.
We doe contrarily hold, that the materiall cause of mans iustification is, the obedience of Christ in suffering, & fulfilling the law for vsus: but as for the formall cause that must needes be Imputation, the which is an action of God the Father accepting the obedience of Christ for vsus, as if it were our owne. Reasons. I. Looke by what we are absolued from all our sinnes, and by which we obtaine eternall life, by that alone are we iustified: But by Christs perfect obedience imputed vntounto vsus, we are absolued from all our sinnes, and through it we are accepted of God to eternall life; the which we cannot doe by inherent holinesse. Therefore by Christs perfect obedience imputed vntounto vsus, are we alone iustified. This will appeare to be true in the exercises of inuocation on Gods name, and also of repentance. For in tentation, and conflicts with sinne and Satan, faith doth not reason thus: Now I hauehave charitie and inherent grace, and for these God will accept of me: But faith doth more rightly behold the sonne of God, as he was made a sacrifice for vsus, and sitteth at the right hand of his Father, there making intercession for vsus: to him, I say, doth faith flie, and is assured that for this his sonne, God will forgiue vsus all our sinnes, and will also be reconciled vntounto vsus, yea, and account vsus iust in his sight, not by any qualitie inherent in vsus, but rather by the merit of Iesus Christ. Rom. 5.19. II. As Christ is made a sinner, so by proportion such as beleeue are made iust: But Christ was by imputation onelyonly made and accounted a sinner for vsus. 2. Cor. 5. 21. For he became a suretie for vsus, and a sacrifice for our sinnes, vponupon which all both the guiltinesse of Gods wrath, and punishment for vsus was to be laide. Hence is it that he is said to become (foreign) a curse for vsus: Therfore we againe are made iust only by imputation. III. The contrarie to condemnation is remission of sinnes, and iustification is the opposite of condemnation. Rom. 8. 33. It is God that iustifieth, who shall condemne? Therefore iustification is the remission of sinnes. Now remission of sinnes dependeth onelyonly vponupon this imputation of Christs merits. IV. Albeit infused and inherent iustice may hauehave his due place, his praise, and also deserts, yet as it is a worke of the holy Ghost, it is not in this life complete, and by reason of the flesh… whereto it is vnited, it is both imperfect, and infected with the dregges of sinne. Esai 64. Therfore before Gods iudgement seate it cannot claime this prerogatiue, to absolue any from the sentence of condemnation.
Obiect. I. This imputation is nothing els but a vaine cogitation. Answ. I. Yes, it is a relation or diuine ordinance, whereby one relatiue is applied to his correlatiue, or as the Logitians say, is as the foundation to the Terminus. II. As the imputation of our sinnes vntounto Christ, was indeede something: so the imputation of Christs iustice vntounto vsus, must not be thought a bare conceit. III. Againe, the Church of Rome doth her selfe maintaine imputatiue iustic…, namely, when as by Ecclesiasticall authoritie shee doth applie the merits and satisfactions of certain persons, vntounto other members of that Church. Whence it is apparant, that euen the Popes indulgences they are imputatiue.
Obiect. II. Imputatiue iustice, is not euerlasting: but that iustice which the Messiah bringeth is euerlasting. Ans. Although after this life there is no pardon of sinnes to be looked for, yet that which is giuen vsus in this life, shall to our saluation continue in the life to come.
Obiect. III. If iustification be by imputation, he may before God be iust, who indeede is a very wicked man. Ans. Not so any waies: for he that is once by imputation iustified, he is also at that same instant sanctified.
The XIII. errour.
There is also a second iustification, and that is obtained by workes.
The Confutation.
That popish deuice of a second iustification, is a fantasticall delusion. For, I. The word of God doth acknowledge no more but one iustification at all, and that absolute and complete of it selfe. There is but one iustice, but one satisfaction of God being offended therefore there cannot be a manifold iustification. II. If by reason of the increase of inherent iustice, iustification should be distinguished into seuerall kindes or parts, we might as well make an hundreth kinds, or parts of iustification, as two. III. That which by order of nature doth follow after full iustification before God, it cannot be said to iustifie: But good workes doe by order of nature follow mans iustification, and his absolution from sinnes: because no worke can please God, except the person it selfe, that worketh the same, doe before please him. But no mans person can please God, but such an one as beeing reconciled to God, by the merits of Christ hath peace with him. IV. Such workes as are not agreeable to the rule of legall iustice: they, before the tribunall seat of God, cannot iustifie, but rather both in, and of themselues are subiect to Gods eternall curse. For this is the sentence of the Law, Cursed is eueryevery one that continueth not in all things written in the booke of the Law to doe them. Now the works euen of the regenerate; are not squared according to the rule of legall iustice: wherefore Dauid being, as it were stricken, with the cōsideration of this, durst not once oppose, no not his best works to the iudgement of God, that by them he might plead pardon of his sinnes; whence it is that he crieth out and saith, Enter not into iudgement with thy seruant, O Lord: for then no flesh liuing shall be iustified in thy sight. The like doth Iob 9.3. If he (namely, such an one as saith he is iust) contend with God, he cannot answer him one of a thousand. And Dan. 9. 18. We doe not present our supplications before thee for our owne righteousnesse, but for thy great tender mercies. V. Iustification by works, let them be whatsoeuer they can be, doth quite ouerturne the foundation of our faith. Gal. 5.2. If ye be circumcised, Christ will profit you nothing. and v. 4. Ye are abolished from Christ, whosoeuer are iustified by the law: ye are fallen from grace. In this place the Apostle speaketh of them, not which did openly resist Christ, and the Gospel, but of such as did with the merit of Christ mingle together the workes of the Law; as though some part of our saluation consisted in them. Exception. This place doth onelyonly exclude such morall works of the flesh, as doe goe before faith, or the workes of the law of Moses. Ans. This is vntrue. For euen of Abraham being already regenerated, and of those his works which were done when he was iustified, Paul speaketh thus, To him, not which worketh, but which beleeueth is faith imputed. Those works which God hath prepared that the regenerate should walke in them, are morall works, and workes of grace; but these are excluded from iustification, and working mans saluation. Eph. 2.10. And Paul beeing regenerate saith thus of himselfe, I am not guiltie vntounto my selfe of any thing, yet am, I not thereby iustified. VI. The cause of the cause is the cause of the thing caused; but grace without works is the cause of mans predestination, the which is the cause of his iustification: and therefore grace without workes shall much more be saide to be the cause of iustification.
Obiect. I. Levit. 18.5. He that keepeth my statutes shall liue in them. Ans. This saving is a legall sentence: and therefore sheweth not what men can doe, but what they should doe.
Obiect. II. Psal. 119.1. Blessed are those that walke in the Law of the Lord. Ans. Man is not here said to be blessed, because he walketh vprightly, but because the person of such: walker is, by the merits of Christ, iustified before God.
Obiect. III. Iudge me according to my righteousnes. Psal. 7. And the fact of Phinees was imputed to him for righteouses. Ans. These places are not meant of that righteousnes of the person, by which it is righteous before God; but of the righteousnes of some particular cause, or worke. For where as Dauid was accused of this crime, that he did affect Sauls kingdome, he in this point doth in the words aboue mentioned, testifie his innocencie before God.
Obiect. IV. We are iudged according to our workes, therefore also by them iustified. Ans. The reason is not alike: because the last iudgement is not the iustifying of a man, but a declaration of that iustification which he had before obtained. Therfore the last iudgement must be pronounced and taken, not from the causes of iustification, but from the effects and signes thereof.
Obiect. V. Make you friends of vnrighteous Mammon, &c. that they may receiue you into eternall habitations. Ans. This they doe, not as authors of saluation, but as witnesses of the same.
Obiect. VI. Dan. 4.24. Redeeme thy sinnes by righteousnes, and thine iniquitie by merciemercy towards the poore. Ans. It is rather, breake off thy sinnes, then redeeme, for so is the originall: now men breake off their sinnes, by ceasing from them, not satisfying for them.
Obiect. VII. Euill workes condemne: therefore good workes iustifie. Answ. It followeth not; because good works are not perfectly good, as euill works are perfectly euill.
Obiect. VIII. We are saued by hope, Rom. 8. Answer. We must distinguish betwixt iustification, and saluation: saluation is the end, iustification is one degree to come to the ende: but there is more required to the ende then to a degree subordinate to the ende: therefore we are saued by hope and faith, but iustified by faith alone.
Obiect. IX. Affliction causeth eternall glorie, 2. Cor. 4.17. Ans. This is doth not, as by it owne merit, effecting the same, but, rather as a path and way manifesting and declaring the same.
Obiect. X. Iam. 2.21. Abraham was iustified by workes. Ans. Not as any cause of iustification, but as a manifestation thereof.
Obiect. XI. He that is iust, let him be more iust. Ans. This place must be vnderstood of iustification before men, namely, of sanctification, or an holy life: not of iustification in the sight of God.
Obiect. XII. We are iustified by faith, therefore by a worke. Ans. We are iustified by faith, not as it is a vertue, and a worke, but as it is an instrument apprehending the iustice of Christ, whereby we are iustified. And in this respect faith is said, by the figure called Metonymia, to be imputed to vsus vntounto righteousnesse.
Obiect. XIII. The workes of grace are dyed in the blood of Christ. Ans. They are indeed dyed therein, but to the ende they might the better please God, not iustifie man: and whereas they are so stained as that they neede dying in the blood of Christ, therefore can they not any waies iustifie sinnefull man. And the person of the worker, is as well died in Christs blood, as is his work, yet he can not say that his person doth therefore iustifie him.
And as I hauehave now prooued that this doctrine of the Papists is very erronious, so I also auouch that it is most ridiculous. Because for a man to say that inherent righteousnes is, by good works, namely the fruits of righteousnes, augmented; is as if a man should say, that the vine is made more fruitfull by bearing grapes, or that the internall light of the sunne is augmented by the externall emission of the beames. Luthers saying is farre more true. Good workes doe not make a good man, but a good man doth make workes good.
The XIIII. errour.
Grace is quite extinguished, or rather vtterly lost by any mortall sinne.
The Confutation.
I. The word of God doth manifestly declare that it is farre otherwise, Ioh. 6. All that the Father giueth me, shall come vntounto me: and him that commeth vntounto me, I cast not away. Math. 16.16. Thou art Peter, and vponupon this rocke will I build my Church: so that the gates of hell shall not preuaile against it. 1. Ioh. 2.19. They went out from vsus, but they were not of vsus: for if they had beene of vsus, they would hauehave continued with vsus. Rom. 5. 1. Beeing therefore iustified we hauehave peace with God. Now how could this be true, if he that was before iustified, could any way quite fall from grace, and so perish. II. The elect after their very grieuous fallings from God forthwith repented them of their sinnes, as we may see in the example of Dauid, Peter, &c. the which argueth that they had not quite fallen from grace, and lost the spirit of God. III. If grace be once vtterly lost, then the ingraffing of that partie into Christ is quite abolished: therefore for such as repent; there must needs succeed a second new ingraffing into Christ: & then it will also follow, that they must of necessitie be baptized anew, which is absurd to thinke.
But for all this, we denie not but grace may in part, and for a time be lost, to the end that the faithfull may thereby acknowledge and know their weaknes, and for it be humbled: but that there is any totall or finall falling from grace, we vtterly denie.
The XV. errour.
It is possible to fulfill the Law in this life.
The Confutation.
The Law is euangelically fulfilled, by beleeuing in Christ; but not legally, by doing the works thereof. Reason. They which are carnall cannot possibly fulfill the law of God: but the most regenerate, so long as they liue in this life, are carnall in part. Rom. 7.14. I am, saith Paul of himselfe, carnall, and sold vnderunder sinne. Prou. 20. Who can say, Mine heart is pure, I am pure from sinne? Eccles. 7. There is none so iust vponupon earth, which doth good, and sinneth not. Psal. 130. If thou, Lord, obserue what is done amisse, Lord who shall abide it? We are daily taught to pray vntounto God, Forgiue vsus our sinnes. Exception. Indeede if the iustice of the faithfull be absolutely considered, it is imperfect, but as God doth exact it of our frailtie, it is perfect. Answer. This is but the fansie of some doting Iesuite. For this sentence of the Law is simple, eternall, and immooueable, Cursed is eueryevery one that continueth not in all things which are written in this booke to do them. Neither may we imagine, that God will not therefore exact the ful accomplishing of the law, because we are fraile. For we are creatures and debters: now we know that the debt doth not decrease, by reason of the debters pouertie.
Obiect. The faithfull are said to be perfect in this life. Ans. There is a twofold perfection, the one incomplete, the which is an endeauor or care to obey God in the obseruation of all his precepts; the other is tearmed complet, this is that iustice which the lawe requireth, namely, a perfect and absolute iustice, according to that measure which man performed to God in his innocency. In the first sense the faithfull are said to be perfect, not in this latter.
The XVI. errour.
Workes done in grace doe (ex condigno) condignely merit eternall life.
The Confutation.
I. Eternall life is the free gift of God. Rom. 6.23. The wages of sinne is death, but the gift of God is eternall life through Christ Iesus. Therefore it is not obtained by the merit of workes. II. The merit of condignitie, is an action belonging to such an nature as is both God and man, not to a bare creature. For the Angels themselues cannot merit any thing at Gods hands: yea and Adam also, if he had stood in his first innocencie, could hauehave deserued nothing of god, because it is the bounden dutie of the creature to performe obedience vntounto his Creator. The merit therefore of condignitie, doth only agree vntounto Christ God and man, in whome each nature doth, to the effecting of this merit, performe that which belongeth to it. For the humanitie it doth minister matter vntounto the meritorious worke, by suffering and performing obedience: but the Deitie of Christ, whereunto the humanitie is hypostatically vnited doth conferre full and sufficient worthinesse vntounto the worke. Hence is it that the Father doth speake thus of his sonne, Mat. 3.17. This is my beloued Sonne, in whom I am well pleased (foreign.) III. In the second commandement God doth promise eternall life to the keepers of his commandements, yet he saith not that they shall obtaine it by desart, but that he will shew mercy to thousands of them that louelove him, and keepe his commandements. IV. That a worke may be meritorious, first there must be an equall proportion betwixt it, and legall iustice, or eternal life: secondly, merite doth presuppose this also, that in God there must bee a due debt towards man, for God then ought on dutie, not by fauour, to accept of the person of man. But all our workes, yea our most holy workes, they cannot come neere vntounto legall righteousnesse. For, seeing all the regenerate are partly carnall, and partly spirituall, all their workes in like sort are imperfectly good. For looke what the causes are, and such must the effects needs be. So then, good workes doe presuppose a due debt in man, none in God. V. The auncient Fathers doe not acknowledge this merite of condignitie as currant. August. in his manuel, chap. 22. My merite is Gods merciemercy. Bernard. ser. 63. vponupon the Cant. It is sufficient to knowe this, that merits are not sufficient. And ser. 61. Cant. Mans iustice is Gods goodnesse. And epist. 190. That the satisfaction of one may be imputed to all, as the sinnes of all were borne by one. And as for ancient doctours, merit was nothing els to them but a good worke acceptable to God. Aug. epist. 105. to Sixtus. If it be grace, then is it not bestowed by reason of any merit, but vponupon free merciemercy. What merits of his owne can he that is set at libertie bragge of, who if he had his merits should hauehave beene condemned? So the word merite doth signifie to doe wel, to be acceptable, to please, as the old interpreter hath, for foreign signifying to please God, vsed this Latine word promereri, To merit.
Obiect. I. Works hauehave attributed vntounto them reward. Answer. Reward is not so much attributed to the work, as to the worker, and to him not for himselfe, but for Christs merits apprehended by faith. Therefore not our merit, or personall merit, but Christs merit, and our reward are correlatiues.
Obiect. II. 2. Thess. 1.6. It is a righteous thing with God to recompence tribulations, &c. Ans. It is righteous, not because God ought so to doe of duty, but because he promised: now for God to stand to his word. it is a part of iustice.
Obiect. III. Christ hath merited, that workes might merit. Ans. I. This taketh quite away the intercession of Christ. II. It is against the nature of a legall worke, to merit (ex condigno) condignly: because both the lawe of nature and creation doe bind man to performe legall workes vntounto God. And further, all workes are very imperfect, and mixed with sinne. III. This doctrine concerning works, doth obscure and darken the merit of Christ: because that the obtaining of eternall life is withdrawne from his death and obedience, & attributed vntounto workes. For they say thus, that Christ by his passion did merit indeede for the sinner iustification: but a sinner once iustified, doth for himselfe by his owne merits euen condignly merit eternall life.
Obiect. IV. The works of the regenerate, are the workes of the holy Ghost, therfore perfect and pure. Ans. I. The workes of God are all perfect, but yet in their time, and by degrees: therefore sanctification which is a worke of god, must in this life remaine incomplete, & is made perfect in the world to come. II. The works of God are pure, as they are the workes of God alone, not of God and impure man: but nowe good workes they doe come immediatly from the naturall faculties of the soule, namely, from the vnderstanding, and the wil, (in which, they being as yet, but partly regenerated, some corrupt qualities of sinne doe yet remaine) and are not immediatly and simply, or wholly deriued from Gods spirit. And hence it is that they are all stained with sinne.
The XVII. errour.
Man knoweth not but by especiall reuelation, whether hee be predestinated or not.
The Confutation.
The contrarie to this, is a plaine trueth. Reasons. I. That which a man must certainly beleeue, that may he also certainely know without an especiall reuelation: but eueryevery faithful man must beleeue that he is elected. It is Gods commandement, that we should beleeue in Christ. 1. Ioh. 3.23. Now to beleeue in Christ, is not onelyonly to beleeue that we are adopted, iustified, and redeemed by him; but also in him elected from eternitie. II. That which is sealed vntounto vsus by the spirit of God, of that we are very sure without speciall reuelation: but our adoption, and so consequently our election, is sealed vntounto vsus by the spirit of God. 1. Cor. 2. 12. We hauehave not receiued the spirit of the world, but the spirit which is of God: that we might knowe the things that are giuen to vsus of God. Therefore is our election certainely knowne vntounto vsus. Eph. 1.13. In whome also ye hauehave trusted after that ye heard the word of trueth, euen the Gospell of your saluation, wherein also after that ye beleeued, ye were sealed with the holy spirit of promise.
Exception. The holy Ghost doth seale vntounto vsus our adoption morally by works, and therefore the knowledge of our adoption is but onelyonly probable.
Answer. It sealeth vntounto vsus our adoption, by begetting a speciall trust and confidence. For when as we heare Gods promises, and withall thinke vponupon them, then doth the holy Ghost by the same promises mooue our vnderstandings and wils to embrace them, and in moouing them, doth make vsus both to giuegive our assent vntounto them, and in them to rest our selues: whence ariseth a speciall assurance that we are adopted, and in the fauour of God. Luk. 10. 20. Reioice rather that your names are written in heauen. But no man can be glad for that good which he is in doubt whether he hauehave receiued it, or not. IV. 2. Pet. 1. 10. Studie to make your vocation and election sure, foreign: but this is not in respect of God, but ourselues.
Obiect. No man must by the Catholike faith beleeue any thing which God hath not reuealed either in the written or vnwritten word, namely tradition. But there is no such either writing or tradition as this, namely, that such a particular man, suppose Peter, or Henrie, is predestinated of God. Therefore no man must particularly beleeue that he is saued. Ans. Albeit this particular proposition, I am elected, is not expresly set downe in the Scriptures, yet is it inclusiuely comprehended in them, as the Species is in his Genus, as the Logitians speake: so that it may by iust consequent be gathered out of Gods word, if we reason thus: They which truely beleeue, are elected, Ioh. 6.35. I truly beleeue: therefore I am elected. The first proposition is taken from the Scriptures: the second, from the beleeuers conscience, and from them both the conclusion is easily deriued.