The Sum of Christian Religion 2, Part 2 · Subpart 29

The Sum of Christian Religion 2 · Part 2 · Subpart 29

p. 636OF PREDESTINATION.

THIS common place of Predestination, or election and reprobation, ariſeth out of the former place Of the Church, & is ioyned with it.

The ſpecial queſtions are.

1 Whether there be Predestination.

2 What it is.

3 What is the cauſe thereof.

4 What are the effectes thereof.

5 Whether it be vnchangeable.

6 How far it is knowen vntounto vsus.

7 Whether the Elect bee alwaies members of the church, and the reprobate neuer.

8 Whether the Elect fal from the church, and the reprobate remaine euer in the church.

9 What vſe there is of this Doctrine.

1 WHETHER THERE BE PREDESTINATION.

Predeſtination proued by Teſtimony of ſcripture.THAT there is predeſtination, teſtimonies of ſcripture do confirme, Mat. 20.16. Many are called, but few are choſen. Ioh. 15.16. Yee hauehave not choſen mee, but I hauehave choſen you. Iohn. 10.16. Other ſheep hauehave I alſo, which are not of this foulde. p. 637Eph. 1.5. Predestinate according to the good pleaſure of his will. Acts. 18.10. J hauehave much people in this citie. Eph. 1.4. Hee hath choſen vsus in him. Rom. 8.30. Whom he predestinate, them alſo hee called. By theſe and the like places wee learne that ſome are elected, ſome not, and therefore there is predeſtination.

When the Queſtion is, whether there be predeſtination, thē this is in Queſtion: Whether there bee any ſuch counſell of God, which hath ſeuered ſome to bee ſaued and others to bee reprobate. Some ſay, that Election, when mention is made thereof in ſcripture, is taken for ſome excellencie, for which a man is worthy to bee elected or choſen: as wee may ſay, a Choiſe and gallant horſe. So alſo they interpret reprobation, but falſely: for it is the eternall counſell and purpoſe of God.

That there is Reporbation is apparent by diuerſe places.Reprobation proued by ſcripture. S. Paul ſaieth, Rom. 9.22. That god doth ſhew his iuſtice on the veſſels of wrath. Mat. 13.11. It is giuē vntounto you to know the ſecrets of the kingdome of heauen: but to them it is not giuen. Iud. verſ. 4. who were before of old ordeyned to this condemnation. Mat. 14.25. …hou haſt had theſe thinges from the wiſe. Iohn. 10.26. Ye are not of my ſheepe. Pro. 16.4. He hath made al things for his own ſake: euen the wicked for the day of euill.

1 Obiection. But the promiſe of grace is vniuerſall. Aunſwere. It is vniuerſall, in reſpect of the faithfull, that is, it belongeth to all thoſe who beleeue. But it is particular, in reſpect of al men. Our aduerſaries ſay, that thoſe which are conuerted maie fal awaie. Which is, to weaken and diminiſh the general promiſe. Reply. But it is ſaid, 1. Tim. 2.4. That God will that al men be ſaued. But contrarie, Matth. 20.16.Places of ſcripture reconciled, concerning gods wil to ſaue, and not to ſaue men. Manie are called, but fewe choſen. Matth. 13.15. This peoples heart is waxed fat, ſaith the Lorde, least they ſhoulde returne, that J might heale them. And heere it is ſaide, that God will that ſome bee not ſaued. Therefore theſe teſtimonies are contrarie one to another. Aunſwere. 1. God wil that al be ſaued; as he is delited with the ſaluation of all. Albeit elſewhere it is ſaide, That hee reioiceth at the deſtruction of the wicked, Prou. 1.26. yet hee reioiceth not thereat, as it is a vexation or deſtruction of his creature, but as it is an execution of his iuſtice. 2. Hee wil that all bee ſaued, in as much as he inuiteth al to repentance: But he wil not hauehave all ſaued, in reſpect of the force and efficacie of calling. p. 638Actes. 17.27. He dooth good vntounto al, if ſo be they might hauehave groped after him, and found him. Rom. 11.7. The Elect obtaine it: the reſt are hardened. He ſaith verily vntounto all: Honeſty of life pleaſeth me: yee owe it vntounto me. But he ſaith not to al, I wil worke it in you; but to the elect onelyonly, becauſe from euerlaſting it hath ſo pleaſed him.

2 Obiection. He that giueth vnequallie to thoſe that are equal, is an accepter of perſons. Aunſwere. It is true, Firſt, if hee giueth to thoſe which are equall vnequallie for anie outward cauſes or reſpectes, that is, for ſuch cauſes as are not that condition, in reſpect of which equall rewardes or puniſhmentes were to be giuen or not to be giuen; that is, when the cauſe which is common to both, is neglected, and other thinges regarded, which are not the cauſe, as riches, honours, and the like. But here God reſpecteth the receiuing of this benefite, and conuerſion, and giueth eternall life to them which hauehave theſe. Secondly, he that giueth vntounto thoſe, which are equall, vnequallie, beeing bound to anie, were an acceptour of perſons. But God giueth moſt freely, of his meere mercy and grace. Hee is bound to no man: becauſe we were his enemies; therefore he might moſt iuſtly hauehave excluded all. And if vniuſtice ſhoulde any waie fal into God (which God forbid that we ſhould think) he ſhould be vniuſt, & an acceptour of perſons in that he giueth any thing at all. But if thou beeing moued with pittie and compaſſion, ſhouldſt giuegive a farthing to one begger, and a pennie to another, thou art not therefore an acceptour of perſons. Matth. 20.15. Js it not lawfull for mee (ſaith Chriſt) to doe as I will with mine own? Js thine eie euil, becauſe J am good? Rom. 11.35. Who hath giuen firſt vntounto the Lord? To knowe this is behoouefull for the glory of God.

3 Obiection. Jt is meete and iust, that he who hath taken a ſufficient ranſome for all ſins, ſhould receiue al men into fauor. God hath receiued a ſufficient ranſome for the ſins of the whole worlde. Therefore he ſhould receiue al into fauor. Chriſts ranſome, though ſufficient for all, yet not applied to all, doth not ſaue all.Anſwere. It muſt not onelyonly be a ſufficient ranſome for al, but muſt be alſo applyed vntounto al receiuing it by faith: but it is not applied vntounto al: becauſe it is ſaide, John 17.9. I pray not for the world, but for them which thou haſt giuen mee. Replie. A ſufficient ranſome ought to bee applied vntounto all. Chriſts ranſome is ſufficient. Therefore p. 639it ought to bee applied vntounto all. That a ſufficient ranſome ought to bee applied vntounto all is proued, becauſe this is a propertie of infinite mercy, to doe good vntounto all. Aunſwere. We denie that infinite merciemercy conſiſteth herein. It conſiſteth not in the number of thoſe that are ſaued, but in the manner howe they are ſaued. Moreouer he will not giuegive this benefite vntounto all: becauſe hee is withall moſt wiſe and iuſt. Hee may together exerciſe both his merciemercy and his iuſtie. Iohn 3.16. God ſo loued the world, that he hath giuen his only begotten Sonne, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave eternal life; He that beleeueth not is condemned already.

4 Obiection. He that taketh a ſufficient ranſome for all, & yet doth not ſaue all, is vniust: becauſe he taketh more than in equitie he ſhould. God taketh a ſufficient ranſome for all, and yet doth not ſaue all. Therefore he is vniuſt. Anſwere. He is vniuſt, except himſelfe giuegive the ranſome. But God gaue it. Therefore he taketh of his own, not of ours. Secondly, The ſufficiencie of the ranſome doth not bind god to the receiuing of al, but the applying of it. But he hath not entered into any bond, that he will apply that ranſome to all.

5 Obiect. He that afflicteth ſome for his own glories ſake, God not vniuſt, though hee afflict ſome for his glories ſake.is an vniuſt God. Anſw. This propoſition is falſe being generally taken. For though it be true in creatures; yet is it falſe in god. Becauſe god is the chiefe good: and greateſt regard ought to be had of the chiefe good. Nowe the chiefe good, that is, gods glorie, did require, that not only his mercy, but his iuſtice alſo ſhould be manifeſted. Secondly, We aunſwere, that, he is vniuſt, who afflicteth ſome, and that without any treſpaſſe or fault of their owne. For God for his glories ſake doth ſuffer ſome to periſh, while themſelues willingly periſh and fall away. Thirdly, God is bound to none, to ſaue them, as neither he was to create them. He ſuffereth men to fall into ſin: but, 1 Themſelues willinglie falling. 2 Himſelfe not being bound to ſaue them. 3 Being bound to hauehave more regard of his owne glorie, than of mens ſaluation.

6 Obiection. He that deſtineth to the ende, deſtineth alſo to the meanes, whereby we come to the end. God deſtineth ſome to the end; that is, damnation. Therefore hee deſtineth them to the meanes alſo, which are ſinnes. For, that ſinnes are the meanes to come to damnation is prooued; becauſe that is a meane, without p. 640which we cannot come to the end; as none can come to damnation without ſinne. Anſwere. Means are of two ſorts. Some, which goe howſoeuer before the end, that is, which he vſeth who tendeth to the end, and by the help whereof he obtaineth and accompliſheth the ende which hee intendeth. Other meanes there are which come indeede vntounto the ende, but are not doone by him, which intended the end. Thoſe hee maie ſuffer or admit, but it followeth not that he wil them. Wherefore I anſwere vntounto the Maior: He that wil the end, will alſo the means which himſelfe worketh, and by which hee worketh to obtaine that end, which he entendeth: but not all meanes: otherwiſe there ſhall bee more in the concluſion than in the premiſſes. Neither will hee alſo thoſe thinges, which he permitteth, that is, hee hindereth them not from being done, if they hinder not his end.

God in calling all, & yet ſauing but ſome, doth not diſſemble.7 Obiection. Hee that calleth all, and yet will ſaue but ſome only, diſſembleth: God doth ſo; Therefore he diſſembleth. Anſwere. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cauſe, for a cauſe. Wherefore to the Maior we anſwere: He doth not doe it, to illude men; but either to leaue all without excuſe, or to inuite them to repentance. And furder, if you vnderſtand the Maior generallie, it is to be denied: becauſe there may be another cauſe; & if it be ſo taken, it is thus to be diſtinguiſhed. Hee that calleth all, and yet will ſaue but ſome onelyonly, to illude men, or to deceiue them, hee diſſembleth; if hee call them indefinitely, or with a mind not willing to woorke in them to obey. But God neuer promiſed, that hee woulde woorke this in all. Wherefore there is no contradiction in theſe propoſitions: All ought to doe it, and, I wil woorke in ſome to doe it: becauſe the ſame thing is not denied in the one, which is affirmed in the other; but a diuerſe thing.

The ſecret counſell of God, as touching our ſaluation is reueiled vntounto vsus.8 Obiection. They, whoſe ſaluation dependeth on the ſecret counſel of god, cannot hauehave comfort. Our ſaluatiō dependeth on the ſecret counſel of God. Therefore we cannot hauehave comfort. Anſwer. Wee can not hauehave comfort, before it is reueiled vntounto vsus. But that ſecret counſell of God is opened vntounto vsus by the ſonne and the Holy Ghoſt. Likewiſe by the effects. Rom. 5.1. 1. Being iuſtified by faith wee hauehave peace towards God. 2. Cor. 1. p. 64122. and 5.5. Hee hath ſealed vsus and hath giuen the earneſt of the ſpirit in our hartes. Hee that hath created vsus for this things, is God, …ho alſo hath giuen vntounto vsus the earnest of the ſpirit. Rom. 8.16. The ſame ſpirit beareth witneſſe with our ſpirit, that wee are the children of God. 1. Iohn. 3.24. Hereby wee know that hee dwelleth in vsus, and wee in him, euen by the ſpirit which he hath giuen vsus.

9 Obiection. That which is done in vaine, no man ſhould endeuour. But the reprobate doe in vaine repent: becauſe it is … poſible that they ſhould bee ſaued. Aunſwere. This is true, if any knew that they were reprobate. But God will hauehave no man ſo to determine of him-ſelfe. 2. It is a contradiction, to bee a reprobate, and to ſhew repentaunce for if they did repent, then were they not now reprobates. Therefore there commeth no danger by this abſurdity.

10 Obiection. That d…nger which is not, The Elect … wary & circumſpect.neede not to bee taken heede of. But vntounto the Ele…t there is no d…nger of c…nd…nation. Therefore they neede not take heede thereof. Aunſwere. The Maior is true, if there ſhould be no danger, whether heede bee taken, or not taken. But there is no danger vntounto the elect, that is, being heedefull and bewaring of any danger that may come. But all the elect are heedeful, circumſpect and warie: and thoſe who are not heedful, are not elected. For from whom God auerteth and turneth away this danger, he worketh alſo in them to be warie and to take heed thereof. Rom. 8.3. Whom hee predeſtinate, them hee iuſtified. They therfore doe amiſſe, who thinke to receiue comfort, without any deſire of a good conſcience. Replie. But if they muſt take heed and beware they are vncertaine. Aunſwere. No; becauſe they hauehave this as a ſpur to goe forwarde and perſeuere. But, To bee certaine, and, not to hauehave a deſire of repentance & amendment of life, implieth a contradiction: as if thou ſhouldeſt ſay, I am certaine of my reward, therefore I will not runne: for a rewarde is not giuen but to him that runneth. Theſe propoſitions doe mutuallie one follow another, To bee certaine of ſaluation, and to hauehave a deſire of conuerſion and amendement of life.

2 What Predeſtination is.

PRedeſtination differeth from prouidence, The difference b…tweene predeſtination and prouidence.as a ſpeciall from the generall. For prouidence is the eternall counſell of God concerning al creatures: but Predeſtination is the eternall p. 642counſel of GOD concerning the ſauing of men and Angels. Wherefore Predeſtination is the eternal, moſt iuſt, and vnchangeable counſel of God, of creating men, of permitting their fal into ſinne and eternal death, of ſending his Sonne into fleſh, that hee might bee a ſacrifice, and of conuerting ſome by the woorde and the holie ghoſt for the Mediatours ſake, and ſauing them in true faith and conuerſion, and of leauing the reſt in ſinne and eternall death, & raiſing them vp to iudgement, & casting them into eternal paines. Here is ſpoken of men which ſhall bee ſaued, and not ſaued: therefore to them onelyonly, and not to Angels doth this definition of Predeſtination agree.

Election.The partes of Predeſtination are, Election and Reprobation. Election is the eternal, vnchaungeable, free, and moſt iuſt decree of god, whereby hee hath decreed to conuert ſome to Chriſt, to preſerue and keepe them in faith and repentaunce, and by him to giuegive them eternall life. Reprobation.Reprobation is ſuch a decree of god, as whereby hee hath decreed to leaue ſome according to his moſt iuſt iudgement in their ſinnes, to puniſh them with blindneſſe, and damnation, and to condemne them beeing not made partakers of Chriſt euerlaſtingly. That Election likewiſe, as alſo Reprobation are both the decree of god, theſe and the like ſayinges doe prooue. John 13.18. I know whom I hauehave choſen 2. Tim. 1.9. His grace was giuen to vsus before the worlde was. Rom. 9.18. He hath mercy on whom he wil. Both therefore election and reprobation, were made by counſell, and therefore both are a decree, and that eternal: becauſe there is no new thing in God, but all from euerlaſting and the Scripture doth manifeſtlie ſaie, Epheſ. 1.4. That God hath choſen vsus before the foundation of the worlde. Seeing then hee hath choſen vsus, hee hath therefore reiected the reſt. That which the verie word of chooſing doth ſhew. For, whatſoeuer is choſen, the ſame is choſen, other thinges beeing reiected. This Election is of grace and free, that is, not in reſpect of anie good foreſeene in vsus. He hath merciemercy on whom he will, that is, He giueth freely what he giueth. Joh. 15.16. You hauehave not choſen me.

3 What the cauſes of Predestination, or Election, and Reprobation.

The efficient cauſe of our election, Gods good pleaſure, not any thing in vsus.THE efficient and motiue cauſe, is the good pleaſure of God. Matth. 11.26. Jt is ſo, O Father, becauſe thy good pleaſure p. 643was ſuch. God hath not foreſeene any thing in vsus, for which he ſhould chooſe vsus, for there can be no good in vsus, as of our ſelues. For if anie good bee found in vsus, that hee dooth worke wholy in vsus: and hee woorketh nothing in vsus, which hee hath not decreed to woorke from euerlaſting. Wherefore the alone gracious and moſt free good pleaſure of God, or the alone free mercy of God is the efficient and motiue cauſe of our Election. Epheſ. … 5. God hath predeſtinate vsus to be adopted through Jeſus Chriſt vntounto himſelfe according to the good pleaſure of his wil. See further, Roman. 9.11. Coloſſ 1.12. 2. Timot. 1.9.10.The cauſe of reprobatiō in God In like manner alſo the efficient cauſe of Reprobation is the moſt free good pleaſure of God. For wee beeing all by nature the children of wrath, had al periſhed, if ſin were the cauſe of reprobation. Wherefore the cauſe of reprobation is not in men themſelues, but that is in God his will of ſhewing foorth his iuſtice. Therefore of particular men, why this man is elected, and he reprobated, there can bee no other reaſon giuen, but the good pleaſure of God onelyonly. But the cauſe of damnation is altogether in men,The cauſe of Damnation in men. which is ſinne. The ſupreme final cauſe of Predeſtination is gods glorie: and the laſt and proper final cauſe of Election, is the manifeſtation of Gods goodneſſe and merciemercy in freelie ſauing the Elect. The next & neereſt finall cauſe of our Election, is our Iuſtification, when God dooth in his Sonne freely account vsus for righteous. Both which finall cauſes the Apoſtle compriſeth in theſe wordes: Epheſ. 1 6. He hath predeſtinate vsus to the praiſe of the glorie of his grace, wherewith he hath made vsus freely accepted in his beloued. Likewiſe of the contrarie: The firſt final cauſe of Reprobation is the declaration of gods iuſtice, ſeueritie, and hatred againſt ſinne in the reprobate.

1 Obiection. God did foreknowe our workes: Therefore he chooſe vsus for our woorks. Aunſwere. He did foreknowe thoſe good thinges which he purpoſed to woorke in vsus, as alſo he foreknewe the perſons: otherwiſe he could not hauehave foreknowen any good workes. So could he not hauehave foreſeene any euill, except he had purpoſed to permit the ſame.

2 Obiection. Chriſts merite applied vntounto vsus by faith, is the cauſe of our Election. Therefore not the good pleaſure of God. Anſwere. Chriſtes merit is not the cauſe of election, but is reckoned among the effects thereof.

p. 6443 Obiection. Euil workes are the cauſe of reprobation, therefore good workes are the cauſe of election. Aunſwere Euil workes are not the cauſe of reprobation, but of that which followeth reprobation, that is, of damnation. Good workes go not before in him that is to be iuſtified, muchleſſe are they the cauſe of election, but they followe in a man beeing iuſtified, and draw their original and their perpetual efficacy and vertue from gods me…e grace.

4 Wha… are the effects of Predeſtination.

THE effect of election is the whole woork of our ſaluation, and al the degrees of our redemption 1. The creation and gathering of the church 2 The ſending and giuing of Chriſt the Mediatour, and his Sacrifice 3. Effectuall calling of men to his knowledge, which is the conuerſion of the Elect by the holie Ghoſt and the woorde. 4. Faith, iuſtif…cation, regeneration. 5. Good woorkes. 6. Finall perſeueraunce. 7 Raiſing vntounto glorie. 8.The effects of Reprobation. Glorification and eternal life. The effects of Reprobation are, the creation of the reprobate, priuation of gods grace, blinding, hardening, perſeueraunce in ſinne, raiſing to iudgement, and caſting into eternal torments.

Obiection. Diuers or contrarie cauſes hauehave contrarie effectes. The effectes of election are good woorkes. Therefore euil works are the effectes of reprobation. Aunſwere. The Maior is not alwaies true, in voluntarie cauſes. For there is a diſſimilitude: Becauſe God purpoſed onelyonly to permit euil woorks, but to worke good in vsus. But the proper cauſe of euill works is the Diuel, and euil men. Replie. But god hardeneth and blindeth men. Blindnes is an effect of reprobation, and a ſinne: Therefore ſinne is an effect of reprobation. Aunſwere. Blindneſſe is a ſinne in reſpect of men who admit it, and as it is receiued of them▪ and purchaſed by their owne demerite: but as it is inflicted of God, it is a iuſt puniſhment. And, that God doth deliuer ſome from that blindneſſe, is of his merciemercy.

Obiection. Hardeneſſe or induration is an effect of reprobation, and is a ſinne. God is autor of reprobation▪ therefore of hardnes alſo, and ſo of ſinne. Aunſwere. Hardneſſe is an effect of reprobation, but ſo that it is done according to reprobation, but commeth not from it.

Hardneſſe and blindneſſe or ex…ecation, are according to reprobation, or according to predeſtination, as they are p. 645ſins. But they are effects of reprobation or predeſtination, as they are moſt iuſt puniſhmentes.

5 Whether Predeſtinati…n …e vnchaungeable.

PRedeſtination is firme, ſure, and vnchaungeable▪ which maie appeare euen by th… generall reaſon:Predeſtination, vnchangeable. Becauſe God is vnchaungeable, and doth not depend on the interchangeable courſe of thinges, but the ſame rather dependeth on his decree. What therefore hee hath from euerlaſting decreed, of ſauing the elect, and condemning the reprobate, that hath he vnchaungeablie decreed. And therefore both election and reprobation is firme and vnchaungeable. For whom he wo…ld, and hath decreed from euerlaſting ſhould be ſau…d, them alſo hee now will, and ſo hereafter perpetually. The ſame al…o wee are to think concerning reprobation. Neither are there wanting teſtimonies of Scripture, whereby the ſame is confirmed. Iohn 6.39 This is the Fathers wil, that of al which hee hath giuen mee, I ſhoulde looſe nothing. Iſai 46.10. My councel ſhal ſtand, and J wil doe whatſoeuer I wil. Mal 3 6. I am the Lord, I chaunge not. Ioh. 10.28. None ſhal pluck my ſheepe … of my hand. Ioh. 1.…6 Yee beleeue not; for yee are not of my ſh…epe. …. Tim. 2.19. The foundation of god remaineth ſure, and hath this ſeale, the Lord knoweth who are his. The foundation, which Paul ſo calleth, is the decree of ſauing the El…ct. 1. Becauſe it is the beginning and welſpring of our ſaluation, and the end thereof, and of al the meanes tending to ſaluation. 2. It is called the foundation, for the ſureneſſe and firmeneſſe thereof, becauſe the ſame is neuer ſhaken. Theſe things are needefull for vsus to knowe, that wee maie hauehave firme comfort, and conſolation, that wee may beleeue eternall life, and ſo al other Articles of chriſtian faith. The reaſon is often repeated, and therefore often to bee meditated of: becauſe he that denieth himſelf to be certain of the grac… to come, is vncertaine alſo of the preſent grace of God. For God is vnchangeable.

6 How far forth Predeſtination, or Election, and Reprobation is knowen vntounto vsus.

IT is knowen vntounto vsus in general; as, That ſome are Elect, and ſome Reprobate: but not in ſpeciall, whether this or that man be. But of our own Election eueryevery of vsus not only may, but alſo ought to bee in ſpeciall certaine and aſſured. And p. 646verily thereof we ſhall be certaine by the effectes;Euerie man ought to bee aſſured of his owne Election, in ſpeciall. namelie by conuerſion, that is, by true faith & repentance. For that we may beleeue and know that we are certainly choſen to eternal life, wee are bound to beleeue in Chriſt, and to beleeue alſo eternal life. But this wee cannot beleeue, except wee hauehave true faith and repentaunce. And as euerie one ought to hauehave both theſe: So alſo eueryevery one ought certainly to hold, that he is of the number of the Elect. Otherwiſe they ſhal accuſe God of lying. Rom. 5.2. Wee reioice vnderunder the hope of the glory of God. Chriſt is our interceſſour, woorking our euerlaſting ſaluation. I beleeue euerlaſting life, that is, not ſpiritual life onelyonly, but euerlaſting alſo, which being heere begunne I carrie hence with mee out of this life. Neither onelyonly in ſpeciall dooth euerie one know his owne Election by faith and conuerſion, but it is in generall alſo knowen, that ſome are Elect.The Election of others is to bee beleued in generall. And in general thou oughtſt not only to hope, but alſo certainely to beleeue that there are other beſides thee elected. For thou art bound to beleeue the Article of the Church, becauſe that hath bin at al times & nowe is. But thou alone by thy ſelfe art not the Church, and therefore thou muſt not ſaie with Elias, I am left alone. But to diſcerne of particulars, and of euerie ſingle man, is not thine to do. Thou art notwithſtanding wel to hope of the Election of others, euē as concerning eueryevery particular man. In generall, is the whole Election, of all: in ſpeciall, there is a diuerſe conſideration of himſelfe, and of others.

No certainetie of reprobation eithe… concerni…g our ſelues, or others.Of Reprobation no man ought to iudge or determine any thing certainely, either as touching his owne, or as touching an …thers reprobation, before the end of his life. For he that is …or yet conuerted, may be here after conuerted before he d…. No mā therefore ought to iudge of others that they are reprobates, but to hope wel of them: & of himſelfe euerie man ought certainely to beleeue that he is an elect. For wee hauehave a generall commandement.

7 Whether the Elect be alwaies members of the Church, and the Reprobate neuer.

The elect are then firſt member of the Church when they are regenerated.THE Elect are not alwaies members of the church, but then firſt, when they are conuerted and regenerated by the holy Ghoſt. For it is ſaid, Rom. 8.9. Jf any man hath not the ſpirite of Chriſt, the ſame is not his. Likewiſe, the church p. 647is called holy: But then firſt are the Elect holy when they are conuerted. For Saint Paul expreſſely ſaith, 1. Corint. 6.11. And ſuch were ſome of you; but yee are waſhed. Againe, Coloſſ. 1.13. He hath tranſlated vsus into the kingdome of his deare Sonne. Now ſome are borne, liue, and die in the church: others are not born in it, but are called, either ſoone, or late, vntounto the viſible church: ſome both to the viſible & inuiſible church: as the theefe on the croſſe. As alſo thoſe of the Gentiles, of whome Chriſt ſp…ke, Joh. 10.16. J hauehave other Sheepe. Some either are borne in the viſible church or come vntounto it, who neuertheleſſe are not members of the inuiſible, and who ſometimes depart from the viſible. Such are the reprobate, who are not al alwaies eſtr…i…ged from the church, but are ſometimes made members of the viſible Church, though ſometimes they depart from it. 1. Io…. 2.19. They went our …ro vsus. Act 2….29. Grieuous wolues ſhall enter in among you.

Obiect. Theſe terms are mutuallie affirmed one of the other, To be ſaued, Elected, To Beleeue: For al beleeuers are Elected, and to be ſaued. And al who are to be ſ…u…d and are Elected, do beleeue. Aunſwere. Theſe termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true beleeuers and al that are to be ſaued, are Elected, and that alwaies and at all times: But all that are Elected are both beleeuers and to bee ſaued; but yet not alwaies: The Elect are to be ſaued alwaies, but are not both beleeuers, and to be ſaued alwaies: For at one time they maie bee ſaide that they are to bee ſaued, and at another that they are beleeuers, at another that they are ſaued. Thus faire then are theſe terms mutually affirmed each of other, as that al the Elect doe beleeue, or ſhal beleeue before the ende of their life. For now is the time of grace; then ſhall be the time of iudgement.

Obiection. Christ notwithſtanding calleth thoſe which were not as yet c…nuerted of the Gentiles his ſheepe. J hauehave, ſaith he, other ſheepe which are not of this fold, that is, of this part of the Church which is to be gathered out of the Jewes. Wherefore thoſe other ſheepe ſeeme to bee of the general flock. Aunſwere. They were then ſheepe according to the prouidence and counſel of God, but they were not ſheep as concerning the fulfilling of his decree: that is, they were predeſtinated ſheep. p. 648In ſum; The Elect are not alwaies members of the church; but yet it is required of neceſſity that in this life they bee brought vntounto the Church, though it be ſometimes euen at the very point of death. This is it, which is ſaid, That all the Elect muſt in this life beginne eternal life. The Reprobate are indeed ſometimes members of the church, neither are they alwaies eſtranged from it, but their comming is no true comming to the Church: neither are they euer members of the inuiſible Church, that is, of the Church and companie of Saintes. For from this they are euer aliens.

8 Whether the Elect may fall from the Church, and the Reprobate abide alwaies in the Church.

THIS queſtion is cleared & laid open by thoſe things, which are ſpoken of the vnchangeablenes of election, and of the perſeuerance of the Saints,The Elect cannot … holy and … …om the Church. and godly. The Elect when they are once indeede come vntounto the Church of the Saints, they may ſometime fall from it, but wholy and finally forſake it they neuer can. Not wholy; becauſe they neuer ſo defect or fall, that they become enimies of God and the Church. Not finally; becauſe they perſiſt not in this Apoſtaſie, but at length returne to repentance, 1. J…h. 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. Iſai. 42.3. A bruſe breede ſhall hee not breake; and the ſmoking flaxe ſhall he not quench. Ioh. 10.28. No man ſhall plucke my ſheepe out of mine hand. The reprobate at the length fall finally from it.All the reprobate & hypocrites do at length finally depart from the Church, and together with thoſe giftes, which they had, they leeſe alſo thoſe gifts, which they ſeemed to hauehave.

Obiect. The Godlie alſo oftentimes fal away, as Dauid and Peter. Anſ. They fall; but neither wholy, nor finally: which alſo befel vntounto Peter. For he retained ſtill in his minde the louelove of Chriſt, although for fear of danger he denied him. He acknowledged alſo afterwards his offence, and did truly repent him thereof. Dauid alſo did not wholy fall away, but beeing rebuked of the Lord by the Prophet, hee truely repented, and ſhewed that his faith was not quite dead: but in a ſlumber rather for a ſeaſon. But hypocrites and the reprobate, doe at length wholy and finally reuolt and fall away. For they doe ſo at laſt fall away, that they neuer returne to repentance. And becauſe the true louelove of God p. 649was neuer in thē, & ſo neither themſelues euer were of the number of gods elect Saints; therfore at length they wholy and altogether depart and fall away from the Church.

9 What is the vſe of this doctrine.

THE vſe of this doctrine is, 1. That the glorie of our ſaluation be in whole aſcribed and giuen to God. What haſt thou that thou haſt not receiued? 2. That we may hauehave ſure and certain comfort. This we ſhall hauehave, when as wee ſhall not doubt of thoſe things, which are here taught; and that eſpecially, if euerie of vsus be certainely perſwaded that the decree of God of ſauing his elect is altogether vnchangeable, and further that himſelf alſo is of the number of the elect, euen a member of the inuiſible Church, and therefore ſh…ll neuer depart from the Church and communion of Saints: becauſe it is ſanctified of God, and therefore is holy and conformed vntounto God, not in perfection, but is holy firſt by imputation, by reaſon of the holines of Chriſt imputed vntounto it; next by inchoation, becauſe the holy Ghoſt dooth by little and little renew it, and repu…ge it from the filth of ſinne: and laſtly it is holy, becauſe it is dedicated to a holy, ſacred and diuine vſe, and ſeuered from the wicked, which are without the church. To beleeue therefore the holy Church, is, to beleeue, that in this viſible companie and ſociety are ſome true repentants and truely conuerted, and my ſelfe to be a liuely member of the inuiſible and viſible Church.

OF THE COMMVNION OF SAINTS.

THE Articles following are concerning the benefits of Chriſt beſtowed on the Church by the holy ghoſt. The Communion of Saints ſignifieth, 1.The communion of Chriſtes members with him, and among themſelues. The Vnion of the Church with Chriſt, and of his members among themſelues. 2. The communion or participation of all Chriſts benefites. For all the Saints hauehave the ſame reconciliation, redemption, righteouſnes, ſaluation, ſanctification, by and for Chriſt. All the Saints hauehave the ſame benefits common, which are neceſſarie to ſaluation. Eph. 4.4. There is one bodie and one ſpirit, euen as ye are called in one hope of your vocation: one Lord, one Faith, one Baptiſme. 3. Jt ſignifieth the diſtribution of ſpeciall giftes. Theſe particular giftes alſo are common to the whole Church, as which are beſtowed on ſome members of the Church for the ſaluation of the whole bodie; euen, For the p. 650gathering together of the Saints, Eph 4.12.Eph 4:12for the worke of the miniſterie, and for the edification of the bodie of Chriſt. But they are ſo diſtributed vntounto euerie member, as that ſome excell and goe before otherſome in gifts and graces in the Church. For the gifts of the holy Ghoſt are diuers, and to euerie one of vsus is giuen grace according to the meaſure of the gift of Chriſt. Eph. 4.7.Eph 4:74. It ſignifieth an obliging or binding of al the members, to imploy & refer al their gifts to the glory of chriſt their head, & to the ſaluation of the whole body & of eueryevery member mutually.

Why the faithfull are called Saintes.The faithfull are called Saints in three reſpects, 1. Jmputatiuelie, that is, in reſpect that Chriſts ſanctitie and nolines is imputed vntounto them. 2. Inchoatiuely, that is, in reſpect that conformitie and agreeablenes with the law is incli… ated or begun in them. 3. In reſpect of their ſeparation: becauſe they are ſelected and ſeparated for all other men. By this then, which hath beene ſpoken, it appeareth what is to beleeue the communion of Saints; namely, to beleeue that the Saints (of which number I muſt needes certainly be aſſured my ſelfe to bee one) are vnited by the ſpirite vntounto Chriſt their head, and that from the head gifts are poured downe vntounto them, both thoſe which are the ſame in all neceſſarie to ſaluation, as alſo thoſe which being diuers and diuerſly beſtowed vponupon euerie one are requiſite for the edification and building of the Church.

Now muſt we a litle more at large expound the fi…ſt and chiefe part of the communion of Saintes, That is, the vnion, or coherence of al the Saintes, that is, of the whole bodie of the church with Chriſt the heade, and of his members among themſelues, which is wrought by the Holy Ghoſt, euen by the ſame ſpirite, who dwelleth in chriſt the heade, and in all his members. And by this vnion chriſt conformeth his Saints, & maketh them like vntounto himſelfe by the ſame ſpirit which is common to both, & worketh the like in both, reſeruing ſtil a difference in working: for in the heade he worketh al gifts & graces, & thoſe moſt perfectly: in the members he worketh thoſe gifts which are conuenient for euerie one, & ſo much as is for eueryevery one requiſite and neceſſarie. This vnion of Chriſt with his members, and of his members mutually among themſelues, is confirmed and declared by theſe places of Scripture. John 15.5. J am the p. 651vine, yee are the braunches: He that abideth in me, and I in him, the ſame bringeth forth much fruite. 1. Cor. 12.13. By one ſpirite are wee all baptiſed into one bodie. 1. Cor. 6.17. Hee that is ioined vntounto the Lord is one ſpirit. 1. Iohn 4.13. Hereby know we, that we dwel in him and he in vsus: becauſe he hath giuen vsus of his ſpirite. Hence it is cleare how abſurde their fancy is, who contend that this communion is a ſubſiſtence or perſonal beeing of Chriſtes body among our bodies, or of our bodies blended and mingled with his. The ſame is refuted by that often alleadged compariſon of the head and members. For thoſe are coherent and grow together, but are not in a mixture, nor mingled one with another. Whence alſo wee maie eaſily iudge of that communion, which is in the Sacramentes. For the Sacramentes ſeale nothing elſe but that which the word promiſeth. But to let this paſſe, the ſame is alſo hereby refuted, that this communion muſt be continued for euer. For to this ende dooth Chriſt communicate himſelfe to vsus, that he may dwel in vsus: Wherefore ſuch as is his abiding and dwelling, ſuch is his communion: But chriſts abiding and dwelling is perpetual: Therefore his communion alſo is perpetuall. This argument is moſt ſtrong and firme, and therefore for the aſſoyling it they hauehave beene faine to deuiſe their Vbiquite. For to obtaine that other communion which they woulde hauehave, they muſt needes affirme, that Chriſt dwelleth alwaies bodily in al his Saints.