The Sum of Christian Religion 2, Part 2 · Subpart 5
OF THE GOSPEL.
THis 19. queſtion of the Catechiſme, which is, cōcerning the goſpel, is like to the third. For as that, ſo this alſo ſheweth, that our deliuerance by the Mediator is knowen & learned out of the goſpel. Seeing then it hath beene alreadie ſpoken of the Mediator, we are neceſſarily alſo to ſpeake of the doctrine in which the Mediator is declared, deſcribed, and offered vntounto vsus. That doctrine is the goſpell. Afterwardes wee are alſo to ſpeake of the meane, whereby we are made partakers of the Mediatour: that meane is Faith. Firſt, therefore the common place concerning the Goſpel commeth to be handled, which is fitly annexed to the former doctrine concerning the Mediator & Couenant between god & men. 1. Becauſe Chriſt the Mediatour is the ſubiect or matter of the Goſpel, which teacheth, who, & what maner of Mediator this is. 2. Becauſe he is the Autor and publiſher of the ſame: For it is part of the Mediators office to publiſh the goſpel, as it is ſaid Ioh. 1.18. No mā hath ſeen god at any time: the only begottē ſon, which is in the boſome of the father, he hath ſhewed him. 3. Becauſe the goſpel is part of the couenant, & the new couenant is often taken for the goſpel.
The principall queſtions are,
1 What the goſpel is.
2 Whether it hath bin alwaies knowen.
3 How it differeth from the Law.
4 What are the proper effects of the goſpel.
5 Whence the truth and certainty of the goſpel maie appeare.
1 WHAT THE GOSPEL IS.
THe greek word foreign, for which we vſe Goſpel, ſignifieth 1. A ioiful meſſage or news: 2. The ſacrifice which is offered to god for this ioiful news. 3. The reward which is giuen to him who bringeth theſe glad tidings. Here it is takē for the doctrin which intreateth of Chriſt: becauſe it declareth ioiful things, euē our deliuery frō ſin & death, or remiſſiō, & life euerlaſting. There is a difference alſo to bee obſerued betweene the word foreign, and foreign. This word foreign ſignifieth the doctrine concerning Chriſt now manifeſted: and is a cleare declaration of things done, or of the promiſes nowe fulfilled, by the Meſſias being manifeſted. But foreign is the promiſe and as it were a certaine ſhadowing out or a darke expreſſing of things to be fufilled by the Meſſias, who was after to bee manifeſted, and ſo is it more obſcure. The Goſpell (for ſo we interprete foreign) is of the new Teſtament, & the fulfilling of the promiſes of the old Teſtament. Neuertheles this difference of theſe words is not perpetuall, neither conſiſting in the thing it ſelfe. For both of them declare the ſame benefites of the Meſſias: but the difference is onelyonly in the circumſtance of time, & in the maner of his manifeſtation & exhibiting. Ioh. 8. Abraham ſaw my daie and was glad. Ioh. 14.5. No man commeth to the father but by me.
Now the Goſpell is the doctrine made manifeſt of God by his Sonne the mediatour preſently after the fall of mankind into ſinne and death, The definition of the Goſpel.promiſing all beleeuing and repentant ſinners remiſſion of ſinnes, and their receiuing into fauour, and life euerlaſting, freely to be graunted through and for his ſonne the Mediatour: By which doctrine the holie ghoſt doth forcibly kindle and worke in the hartes of the choſen, faith, repentaunce, and the beginning of euerlaſting life. Out of the 18. 19 & 20. queſtions of the Catechiſme, ſuch a definitiō of the Goſpel is framed: The goſpel is the doctrin cōcerning Chriſt, deliuering & teaching that he is made of god (vntounto all thoſe who are ingraffed into him by a true faith, and do imbrace his benefites) wiſedome, righteouſnes, ſanctification, & redemption: which doctrine was reuealed of god, firſt in Paradiſe by his ſon, & afterwards propagated by the Prophets, ſhadowed by the ſacrifices and ceremonies of the law: and laſtly fulfilled and accompliſhed by Chriſt. Both which definitions, all the ſummes which are in ſcripture deliuered of the Goſpel doe confirme: as Ioh. 6.40. This is the will of him that ſent me, that euerie man that ſeeth the ſonne and beleeueth in him ſhould hauehave euerlaſting life: And I will raiſe him vp at the laſt day. Act. 13.38. Through his name was repentaunce and remiſſion of ſinnes to be preached to all nations. Luc. 24 47. He commandeth his diſciples to preach faith & repentance. Ioh. 1.17. The law was giuen by Moſes, but grace came by Chriſt. By theſe and the like teſtimonies of the ſcriptures it is manifeſt that both the law and the goſpel preacheth repentance: and that the inſtrument, whereby god doth worke in vsus repentaunce or true conuerſion, is properly the goſpel. But this order in proceeding muſt bee obſerued. Firſt the law is to be propoſed, that thence wee may know our miſerie. Then,What order is to be obſerued in teaching the law and the Goſpel. that wee may not diſpaire after our miſerie is knowen vntounto vsus, the Goſpel is to bee taught which both giueth vsus a certaine hope of returning into Gods promiſed fauour by Chriſt our Mediatour, and ſheweth vntounto vsus the maner how we are to repent. Thirdly, that after we attaine vntounto our deliuerie, we bee not careles and wanton. Againe, the lawe is to bee taught, that it may bee the leuil, ſquire and rule of our life and actions.
2 Whether the goſpel hath beene alwaies knowen.
THe goſpel, that is, the doctrine concerning the promiſe of grace through Chriſt our Mediatour, is not newe, but hath alwaies beene extant in the Church. The Goſpel publiſhed in Paradiſe.For preſently after mans fall it was manifeſted in Paradiſe: but conſummated and abſolued by Chriſt; both in the fulfilling or ful performance, as alſo in a more cleare declaration of thoſe things which had before time beene promiſed in the olde Teſtament. This is confirmed by the records of the Apoſtles: as of Peter, Act. 10.43. To him alſo giuegive all the Prophets witnes, that through his name all that beleeue in him ſhall receiue remiſſion of ſinnes. 1. Pet. 1.10. Of the which ſaluation the Prophets hauehave inquired and ſearched. Likewiſe of Paul, Rom. 1.2. Which (goſpel) he had promiſed afore by his Prophets in the holie ſcriptures. Of Chriſt himſelfe alſo, ſaying, Ioh. 5.46. Had yee beleeued Moſes, ye woulde hauehave beleeued me; for he wrote of me. The ſame is manifeſt by all the promiſes and prophecies, which ſpeake of the Meſſias. This is therefore diligently to bee marked, becauſe God will hauehave vsus know that there was, & is, from the beginning of the world vntounto the end, one onelyonly way of ſaluation. Ioh. 1. In him was life, and the life was the light of men. Ioh. 10.28. I giuegive vntounto them eternal life. Ioh. 8.56. Abraham ſaw my day, and was glad. Gen. 12.3. In thy ſeede ſhal all Nations bee bleſſed. Iohn. 10.7. I am the doore. Iohn. 14.6. I am the way, the truth and the life. No man commeth to the father but by mee. Epheſ. 1.22. God hath appointed him ouer al thinges to bee the head to the Church. Hebrewes. 13.8. Chriſt is yeſterdaie, and to daie. Iohn. 5.46. Moſes writ of me. Now Moſes writ of Chriſt.Why Moſes is ſaide to write of Chriſt. Firſt, Becauſe he recounteth the promiſes concerning the Meſſias. Gen. 12.3. In thy ſeede ſhall al nations be bleſſed. Deutronom. 18.11. God ſhall raiſe you vp a Prophet. Numb. 24.17. A ſtarre ſhall riſe out of Iacob. Secondly, he reſtraineth the promiſe concerning the Meſſias vntounto certaine perſons, of whom hee was to bee borne: By which afterwardes the promiſe of the Meſſias was more and more renewed and reuealed. Thirdly, The whole Leuitical Prieſthood, and ceremoniall worſhip had a reſpect and were referred vntounto Chriſt, as the Sacrifices, the immolations, the altars, the temple. Yea the kingdome alſo, and the kings were a type of the kingdome of Chriſt. Wherefore Moſes writ many things of Chriſt.
1 Obiection. But Paul ſaith, that the Goſpel was promiſed by the Prophets: and Peter ſaith, that the Prophets did foreſhew the grace which ſhould come vntounto vsus: wherefore the Goſpell hath not beene alwaies. Aunſwere. The Antecedent of this reaſon is to bee diſtinguiſhed. The Goſpel was promiſed, and the grace and fauour to come was foreſhewed: it is true. Firſt, as concerning the fulfilling of thoſe thinges, which in the olde teſtament were promiſed to come. Secondly, In reſpect of the more manifeſt knowledge of the promiſe of grace. Thirdly, In reſpect of a more large pouring out of the giftes of the holie Ghoſt. Wherefore the whole reaſon wee accept of, as true, if by the Goſpell they vnderſtand the doctrine of Chriſt alreadie exhibited & raiſed from the dead, ſitting at the right hand of his Father, and giuing aboundantly giftes vntounto men. But wee denie it, as the worde Goſpell is taken for the very promiſe it ſelfe of grace, remiſſion of ſinnes, regeneration, glorification, freely to be beſtowed for the Mediatours deſert, and merit. For this grace was alſo promiſed & truely proffered in the old teſtament to all beleeuers, for Chriſts ſake, but who was hereafter to come & to be exhibited; as the ſame grace is yeelded vntounto vsus for the ſame Chriſt, but who is alreadie come and exhibited. Iohn. 8.56. Abraham ſawe my day, and was glad. Act. 10.43. To him giuegive all the Prophetes witneſſe. Rom. 10.4. Chriſt is the end of the Law.
Obiection. 2. Paul Epheſ. 3.5. ſaith, That in other ages the goſpell was not opened vntounto the Sonnes of men. Aunſwere. This reaſon is a fallacy of diuiſion (as the Logicians call it) in diſmembring or diuiding thoſe thinges which are to bee ioined: or otherwiſe, it is a fallacie, in affirming that ſimply to bee ſaide ſo, which was ſo ſaid but in ſome reſpect. For the Apoſtle in the ſame place preſently addeth, as it is nowe. For now, that is, the Meſſias beeing manifeſted, the goſpell is much more clearely diſcouered, and deriued and ſpread to many more, than it was in the old Teſtament. It was therefore knowen vntounto them who liued of olde: though not, in ſo ſimple ſort as vntounto vsus.
3 Obiection. The Lawe was giuen by Moſes, grace and truth came by Christ, Iohn 1.17. Therefore the goſpell was not from the beginning. Aunſwere. Grace and truth did appeare by Chriſt exhibited and manifeſted, to witte, in reſpect of the fulfilling, and full and plentifull perfourmance of thoſe thinges which were promiſed in the old Teſtament. But hereof it followeth not, that they in the old Teſtament were deſtitute of this grace. For vntounto them alſo was the ſame grace effectually applied by Chriſt and for Chriſt, but beeing as yet to be manifeſted in the fleſh, and therefore more ſparingly. Whatſoeuer grace and true knowledge of God was euer in any men, they had it by Chriſt. Iohn 1.18. No man hath ſeene God at any time, the only begotten ſon, which is in the boſom of the father, he hath declared him. Reply. But hee ſaith, The Law by Moſes: therefore not the goſpel. Anſwere. The conſequence is of no force which is inferred from the manner of handling a thing to the thing it ſelfe. As, Moſes doth compriſe and deliuer the goſpell in dark and ſparing maner: Therefore he doth not at al meddle with it: This conſequence is not of force. For the Law is ſaid to be giuen by Moſes: becauſe this was chiefly belōging to his office, that he ſhould publiſh the law: though withall hee taught the goſpel, albeit more obſcurely & ſparingly. For the promiſes of grace are intermingled with the law: and al the rites of the old teſtamēt hauehave a ſignificatiō & a teſtificatiō of the grace of the goſpell, which grace was beſtowed on beleeuers for chriſt, who ſhal hereafter be manifeſted. But it was chriſts chiefe functiō to publiſh the Goſpel, albeit he alſo taught the law. For he purged the moral Law from corruptions, by rightly interpreting it, and did write it by the woorking of his holy ſpirit in the harts of men, abrogating the Law ceremonial and iudicial.
3 How the Goſpel differeth from the Law.
ALthough in the doctrine both of the Lawe and of the Goſpell is entreated of the nature of God, and of his wil and workes: yet is there very great difference between both.The law knowen by the light of nature. They differ, 1. In their reuealings, or in the maner of their reueiling. The Law is knowen by nature, that is, knowledge of the Law was graffed and ingendered in the mindes of men in the very creation, and therefore knowen to al, although there were no other reueiling of it. Rom. 2.15. They hauehave the effect of the Law written in their harts. The Goſpel knowen by the light of grace onelie.The goſpel is not knowen by nature, but is peculiarly reuealed to the Church alone, by the Sonne our Mediatour. For no creature could hauehave ſeene or hoped for that mitigation of the Law, and the way howe to recouer out of puniſhment, except the ſonne had reueiled it. Matth. 11.27. No man knoweth the father but the Sonne, and hee to whome the Sonne wil reueile him. Matth. 16.17. Fleſh and blood hath not reueiled it vntounto thee. Iohn 1.18. The ſonne which is in the boſome of the father, he hath declared him. Secondly, they differ in the verie kind of doctrine, or in the ſubiectes or matters which they deliuer. For the Law teacheth what we ought to bee, to wit, perfectly conformed vntounto God:The law teacheth what wee ought to bee, but not how we may bee, as wee ought. but yet it dooth not make vsus to be ſuch. But the goſpell ſheweth the meanes, whereby wee maie bee ſuch, euen by the imputation of anothers righteouſneſſe, and the inchoation or beginning of newe obedience, whereby we are conformed to God in Chriſt. The Lawe ſaith, Restore that thou oweſt: doe this and liue: The Goſpell ſaieth, The Goſpel teacheth how wee may bee.beleeue CHRIST, thy debt is payed: the grace of the holy Ghoſt is purchaſed, whereby hee that is regenerated may perfourme the Lawe. 3. They differ in the promiſes. The Lawe promiſeth euerlaſting life, but with a condition of perfect righteouſneſſe or obedience to bee perfourmed of vsus. Hee that dooth them ſhall liue in them. If thou wilt enter into life, keepe the commaundements &c. The goſpel promiſeth euerlaſting life, with a condition alſo of perfect righteouſneſſe, but which is perfourmed by another, though yet imputed vntounto vsus by faith. The Law promiſeth life to thoſe who yeelde obedience, or are righteous in themſelues. The goſpell promiſeth vntounto ſinners remiſſion of ſinnes and life euerlaſting freely to be giuen for the ſatisfaction of Chriſt, apprehended of them by a true faith, that they be penitent or begin new obedience. The goſpel therefore requireth of vsus only a true faith, whereby we may embrace Chriſts perfect righteouſneſſe freely imputed to beleeuers, yea Chriſt himſelfe together with all his benefits beſtowed of mere grace vponupon vsus. Neither for theſe reſpects are the Law and the goſpell at ods one with the other. For albeit the Lawe will, that thou keepe the commaundementes, if thou wilt enter into life: yet dooth it not ſhutte thee from euerlaſting life, if another fulfill the Lawe for thee. For by ſetting downe the one way of ſatisfieng for ſinnes, it doth not exclude the other, to wit, of ſatisfieng by another, which way the goſpel declareth vntounto vsus. Now we cannot make ſatisfaction by another, that is, by Chriſt, except by faith wee cloth our ſelues with his perfect righteouſneſſe. The goſpell therefore commaundeth vsus to hauehave faith, and with-all to repent from our hearte: for faith cannot ſtande without true repentance.
4 They differ in effectes. The Lawe is the miniſterie of death, The law, the miniſtery of death.and killeth. Becauſe by it ſelfe without the Goſpell, it is only the letter, that is, the outwarde preaching, and bare knowledge of thoſe thinges which we ought to doe. For it teacheth indeede our duety, and that righteouſneſſe, which God requireth at our handes: but it dooth not make vsus able to perfourme that righteouſneſſe, neither dooth it ſhewe vsus any hope to attaine thereunto by another; but rather accuſeth and condemneth our vnrighteouſneſſe. Fleſhe hardely bearing this, is angrie and rageth againſt GOD himſelfe, and is in deſpaire.The Goſpell, the miniſtery of life. The goſpell is the miniſterie of life and of the ſpirit, that is, it hath the forcible operation of the holy Ghost adioined, and doth quicken. For this is the inſtrument of the holy Ghoſt, which hee properly vſeth, to kindle faith in vsus, whereby wee, who before were dead, are againe quickned and receiue ſtrength to perfourme the Lawe. For thorough faith in Chriſt our Mediatour, the Lawe ceaſeth to bee vntounto vsus the miniſtery of Death, and is become ſpirituall, that is, the inſtrument of the holie GHOST, whereby hee forcibly mooueth our heartes to ſerue God.
The Goſpel is the preaching of repentance.It was ſaid, in the definition of the Goſpell, and in the third difference betweene the Law and the Goſpell, that the Goſpell requireth both faith and repentaunce or newe obedience, and ſo is the preaching both of remiſſion of ſinnes and of repentaunce. Againſt this Flacius Sectaries keepe a ſturre, and reaſon after this ſort: There is no precept or commaundement belonging to the Goſpell. The preaching of repentaunce is a precept or commaundement. Therefore the preaching of repentaunce belongeth not to the Goſpell, but to the Lawe. Aunſwere. We deny the Maior, if it bee generally meant.The recalling of ſinners vntounto God is proper vntounto the Goſpel. For this precept is proper vntounto the Goſpell, That it commandeth vsus to beleeue it, to embrace the benefit of Chriſt, and now being iuſtified to begin that righteouſnes which the Lawe requireth of vsus. Wherefore the Goſpell is the preaching of repentaunce: becauſe it willeth ſinners, yeelding them hope to obtaine pardon thorough and for CHRIST, to returne vntounto GOD. It ſheweth them the way howe to exerciſe true repentaunce, and beginneth it in their hearts by the force of the holy Ghoſt. Theſe thinges are not doone by the Lawe, but by the Goſpell onelyonly. They reply. Yea but the Lawe alſo willeth vsus to beleeue, and commaundeth conuerſion. Therefore it is not proper to the Goſpell: or elſe the Goſpell is not diuerſe from the Lawe. Aunſwere. Both the Law and the Goſpell commaundeth faith and conuerſion to God; but diuerſly. The Lawe dooth it onelie in general, becauſe it commaundeth vsus to beleeue eueryevery woord of God,Both the lawe and the Goſpel require faith. that is, all the promiſes, commaundements, and threatninges of God, deliuered either in the Lawe, or in the Goſpell, and that with a denouncing of puniſhment, except wee doe it. The Lawe ſaith, Beleeue euerie woorde of God: it willeth therefore, that we beleeue and obey this commaundement alſo, by which God in the Goſpell commaundeth vsus to returne vntounto him, and to beleeue in Chriſt. But the Goſpell in ſpeciall, and expreſly willeth vsus to embrace by faith the grace promiſed vsus in Chriſt, and to returne vntounto God: that is, it ſaith not in generall, Beleeue all the promiſes and denouncinges of God, &c. For this it leaueth vntounto the Law: but it ſaith plainely and expreſſely, Beleeue this promiſe, to wit, that thy ſinnes are pardoned thee, and that thou art receaued of God into fauour, by and for Chriſt, and returne vntounto GOD. Further, it exhorteth vsus both inwardely and outwardely, by the woord and Sacramentes, that wee walke woorthie of him, that is, doe ſuch woorkes, as are pleaſing to GOD: but this it dooth onelyonly in generall, and therefore ſendeth vsus backe vntounto the Lawe, which in particular and diſtinctly declareth, what that righteouſnes, or obedience, or workes are, which God requireth of vsus.
4 What are the proper effectes of the Goſpell.
THe proper effectes of the goſpell are 1. Faith. Roman. 10.17. Faith commeth by hearing. 2. Corint. 3.8. The goſpell is the miniſtery of the ſpirite. Rom. 1.16. The goſpell is the power of God vntounto ſaluation to euerie one that beleeueth. 2. Our whole conuerſion vntounto God, iuſtification, regeneration, and ſaluation, which are the effects of Faith. For by Faith as by the inſtrument whole Chriſt together with all his benefits is receiued.
5 Whence the truth and certainty of the goſpel maie appeare.
THe truth and certainty of the goſpell, that is, of the promiſe of grace appeareth, 1. By the teſtimony of the holy ghoſt. 2. By the prophecies which hauehave bin vttered by the Prophets and other holy men. 3. By the fulfilling of thoſe Prophecies, which was accompliſhed in the new Teſtament. 4. By the miracles, whereby the doctrine of the goſpel was confirmed. 5. By the end or property of the doctrine of the goſpel: Becauſe that alone ſheweth the way how to eſcape death and ſinne.
Queſtion, 20. & 21. of Faith.
The neceſſitie of the true doctrine of Faith.THeſe two queſtions are neceſſarily annexed to the former concerning the Mediator Chriſt, & the goſpel. For without this Doctrine of faith, neither the Mediator, neither the preaching of the goſpell are profitable to anie, but rather encreaſe and aggrauate their condemnation. For albeit the ſatisfaction of our Mediatour Chriſt for our ſinnes be moſt perfect, and God doth teſtifie in his goſpell, that hee will accept it for righteouſneſſe, & for it receiue men into fauour: yet notwithſtanding all are not freed from miſerie, but they only who beleeue the goſpell, and alſo doe apply the merit of Chriſt vntounto themſelues by a true faith. For of that condition is Chriſtes righteouſneſſe made ours, if wee receiue it: now that receiuing is the act and worke of faith alone, that is, faith only is the mean, whereby we are made partakers both of Chriſt himſelfe, and of all his benefites. Wherefore we are diligently to learne out of Gods word, what is the nature, and what the propertie of faith.
Grace is greater than ſinne in reſpect of the ſufficiencie of Chriſtes ſatisfaction, not in reſpect of the application thereof.1 Obiection. Grace exceedeth the ſinne of Adam. If therefore for the ſinne of Adam al men are caſt away: much more by the grace of Chriſt, all and not beleeuers onlie are ſaued. Aunſwere to the Antecedent: Grace exceedeth and is aboue ſinne, in reſpect of the ſufficiencie of the ſatisfaction; not in reſpect of the application thereof. Wherefore, that al are not ſaued through the ſatisfaction or obedience of Chriſt, the fault thereof ſticketh in men themſelues, and is to bee aſcribed vntounto the vnbeleeuers, who embrace not the grace of Chriſt offered, but like vngratefull men reiect it. But in the beleeuers onlie doth god obtaine his end and purpoſe, when as they bee thankefull vntounto God, receiue the benefites of god by a true faith, and celebrate and magnifie them in their whole life.
2 Obiection. Whomſoeuer Chriſt hath fully ſatisfied for, they are to be receiued of god into fauor: For ſo doth the Iuſtice of god require. But Christ hath fullie ſatisfied for all the ſinnes of all men. Therefore al men are to be receiued of god into fauor: or, if this be not doone, god ſhall be vniuſt, or ſomwhat is derogated from chriſts merit. Aunſwere. The Maior propoſition beeing vnderſtoode ſimply and without any limitation, is falſe. All are receiued into fauor, for whom Chriſt hath ſatisfied, to wit, if they apply the ſatisfaction of Chriſt vntounto themſelues by beleeuing and reſoluing, that they are for that his ſatisfaction accepted of god, Ioh. 3.16. So god loued the world, that he gaue his Sonne, that whoſoeuer beleeueth in him, might hauehave euerlaſting life. And hereof it appeareth, wherefore all are not ſaued, euen becauſe all doe not apply by faith Chriſtes ſatisfaction vntounto them; and god will hauehave examples to remaine not only of his mercy in his choſen, but of his Iuſtice alſo in the reprobate. This would not be, if al, without making of difference, were ſaued.
Obiection. Adam by one ſin made al ſubiect to condemnation, but Chriſt doth iuſtifie only ſome. The force of Chriſtes ſatisfaction is ſeene not in the multitude of them who are ſaued, but in the greatnes of the benifit.The force therefore is greater of ſin to condemne, than of the ſatisfaction of Chriſt to ſaue. Aunſ. We deny the conſequence of this argument: becauſe the efficacie and excellency of the ſatisfaction of Chriſt, is not to bee eſteemed, by the multitude of them who are thereby ſaued, but by the greatneſſe of the benefit it ſelfe. For it is a greater work to deliuer and ſaue euen one from euerlaſting death, than to make all men by one ſin guiltie of euerlaſting death. For be it that Chriſt ſhould ſaue euen but one man. 1. It was neceſſarie that hee ſhoulde paie in a finit time, a puniſhment in greatneſſe and valewe infinit, not only for that one ſinne of Adam, but for other infinite ſinnes which followed it, of which eueryevery one alſo deſerue infinit puniſhment. 2. It was required alſo, that he ſhould purge and take away not onlie that originall & birth-ſinne, but alſo infinite others. 3. and ſhould reſtore in vsus a perfect conformitie with god. Wherefore the grace of Chriſt in ſauing euen one man doth in infinit manner exceed the ſinne of Adam. Againe, that al are not ſaued by Chriſt, the cauſe lieth not in the force and excellency of his ſatisfaction, or in the merit of Chriſt: for this in it ſelfe is a ſufficient and ful worthie ranſome, for the expiating of al the ſinnes of al men: but the fault rather is in men, who do not as much as applie vntounto themſelues by a true faith Chriſts merit, as they doe apply vntounto themſelues the ſinne of Adam, both by beeing borne in it, and conſenting vntounto it, and in foſtering it. For the grace of God is not narrower, or of a ſtraiter compaſſe than ſinne, in reſpect of the ſufficiencie of Chriſtes ſatisfaction, but in reſpect of the ſufficiency of the application thereof, which is required of men. For God will not ſo ſhewe his merciemercy, as that he will not alſo exerciſe his iuſtice.
Now the reaſon, why God doth impute for perfect righteouſneſſe the merit of Chriſt to beleeuers onelyonly, and reſtoreth ſaluation vntounto them, is, for that in them alone he obtaineth the end both of his creation, & alſo of his deliuerie & iuſtification, euen his praiſe and glorie. For they only agniſe this benefit of GOD, and yeeld thanks vntounto him for it: the reſt deſpiſe it.