The Sum of Christian Religion, Catechism · Part 2 · Christ's two natures · Question 54
Queſt. 54. What beleeveſt thou concerning the holy and Catholike Church of Chriſt?
Anſ. I beleeve that the Son of GodaEpheſ. 5.26. John 10.11. Act. 10.28. Epheſ. 4.11, 12, 13., doth from the beginning of the world to the end,bPſa. 71.17, 18 Eſay 59.21. 1 Cor. 11.26., gather, defend, & preſerve unto himſelfcMat. 16.18. by his SpiritdJohn 10.28, 29, 30. and Word, out of whole mankindePſal. 129.1, 2 3, 4, 5., a company choſen to everlaſting lifefEſay 59.21., and agreeing in true faithgRom. 1.16. & 10.14, 15, 16, 17: and that I am a lively member of that companyhEpheſ. 5.26., and ſo ſhall remaine for everiGeneſ. 26.4. Revel. 5.9..
The Explication.
The Queſtions to be obſerved:
1. What the Church is.
2. How many wayes it is taken.
3. What are the marks thereof.
4. Wherefore it is called one, holy, and Catholike.
5. What is the difference betweene the Church and Common-weale, or civill State.
6. Whence it is, that the Church differeth from the reſt of mankind.
7. Whether any man be ſaved out of the Church.
1. What the Church is.
WHen the Queſtion is, What the Church is, it is preſuppoſed, that there is a Church; ſo that it is not neceſſary to make queſtion, Whether there be a Church: For there was alwayes, and ſhall be ſome Church, ſometimes greater, ſometimes leſſer; becauſe Chriſt alwayes was, and ſhall remaine for ever the King and Head, and Prieſt of the Church; as hereafter in the fourth Queſtion of this Common-place ſhall more plentifully be proved. Now, as concerning the name Eccleſia (which we call the Church) it is natively a Greek word,The originall of the name. and cometh from a word which ſignifieth, to call forth. For the cuſtome was in Athens, that a company of the Citizens were called forth, by the voyce of a Crier, from the reſt of the multitude, as it were, namely, and by their hundreds, to an Aſſembly, wherein ſome publike ſpeech was had, or to heare relation made of ſome ſentence or judgement of the Senate. And thus differeth the word Eccleſia from Synagoga, or Synagogue.How it differeth from Synagogue. For Synagoga ſignifieth any manner of Congregation, be it never ſo common and inordinate. But Eccleſia betokeneth an ordained Congregation, and ſuch as is called together for ſome cauſe. From hence the Apoſtles tranſlated the name, Eccleſia, to their purpoſe, terming the Church by it, for reſemblance and likeneſſe ſake. For the Church is Gods Congregation, neither coming together by chance without cauſe, nor being inordinate: but called forth by the voyce of the Lord, and the cry of the Word, that is, by the Miniſters of the Goſpel, from the Kingdome of Sathan, to heare or imbrace Gods word. This Congregation or company of thoſe which are called of God to the knowledge of the Goſpel, the Latines, keeping ſtill the Greek word, call Eccleſia. The Dutch word Kyrc (which, by adding letters of aſpiration, we call in Engliſh Church) ſeemeth to come from the Greek word foreign, which ſignifieth, The Lords houſe, The meaning of the word Church.or, Gods houſe. But it ſhall be requiſite, that we a little more fully define what the Church is. The Church of God is a Congregation, or company of men, choſen from everlaſting of God to eternall life, which, from the beginning of the world to the end thereof, The definition of the Church.is gathered of the ſonnes of God out of all mankind by the holy Ghost and the Word, conſenting in true faith, and which the Sonne of God defendeth, preſerveth, and at length glorifieth with glory and life everlaſting. Thus is the true Church of God defined, whereof the Creed doth properly ſpeak.
2. How many wayes the Church is taken.
The falſe Church The true Church is.THE Church is taken either for the true Church, or for the falſe. The falſe Church is unproperly called the Church, and is a company, arrogating unto themſelves the title of Chriſts Church, but which doe not follow the ſame, but rather perſecute it. The true Church is either Triumphant; 1. Triumphant.which even now triumpheth with the bleſſed Angels in heaven, and ſhall have their full accompliſhed triumph after the Reſurrection:2. Militant. The Militant Church is, 1. Viſible. or Militant; which in this world fighteth under Chriſts Banner againſt the world, the fleſh, and the Divell. This Militant Church is either viſible or inviſible. The viſible Church is a company among men, imbracing and profeſſing the true and uncorrupt Doctrine of the Law and the Goſpel, and uſing the Sacraments aright, according to Chriſts inſtitution, and profeſſing obedience unto the Doctrine: in which company are many unregenerated, or hypocrites, conſenting notwithſtanding and agreeing to the Doctrine: in which alſo the Son of God is forcible to regenerate ſome by the vertue of his Spirit unto everlaſting life. Or, it is a company of ſuch as conſent in the Doctrine they profeſſe, wherein notwithſtanding are many dead and unregenerate members.Mat. 7.21. & 13.21, 42. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdome of heaven. Hither pertain the parables of the Seed and the Tares: likewiſe, of the Net gathering both good and bad Fiſh. The inviſible Church is a company of thoſe which are elected to eternall life,2. Inviſible. in whom a new life is begun here by the holy Ghoſt, and is perfected in the life to come. This Church, as long as it warfareth and ſojourneth on earth, alwayes lieth hid in the viſible Church. It is otherwiſe called the Church of the Saints. They which are in this inviſible Church, never periſh; therefore neither are any Hypocrites therein, but the Elect only,John 10.28. 2 Tim. 2.19. Why it is called inviſible. of whom it is ſaid: No man ſhall pluck my ſheep out of mine hands. The foundation of the Lord remaineth ſure, and hath this ſeale; The Lord knoweth who are is. It is called inviſible, not that the men therein are inviſible, but becauſe their faith and godlineſſe is inviſible, neither is known of any but of themſelves, in whom it is; and becauſe we are not able certainly to diſtinguiſh or diſcerne in the viſible Church the true godly from the Hypocrites.
Moreover, both theſe parts of the true Church, both viſible and inviſible, are either univerſall or particular.The univerſall viſible Church. The univerſall viſible Church is the company of all thoſe which profeſſe the Doctrine, whereſoever in the world they be. The particular viſible Church, The particular viſible.is alſo a company of thoſe which profeſſe the doctrine, but in ſome certaine place. The viſible Church is univerſall, in reſpect of the profeſſion of one faith in Chriſt, and of one Doctrine and worſhip. But it is particular, in reſpect of place and habitation,The univerſall inviſible. and of diverſity of rites and cuſtomes. So alſo the inviſible Church is univerſall: as all the Elect, in whatſoever place they be, and whatſoever time they lived, have one faith: againe it is particular, as either in this or that place they have the ſame faith. Now, all particular Churches are parts of the univerſall: and the viſible, are parts of the univerſall Church viſible, as alſo the inviſible are parts of the univerſall Church inviſible. And of this perſonall viſible Church doth the Article or Creed ſpeak properly, I beleeve the holy Catholike Church. For, beſides that the univerſall inviſible Church is Catholike, it is alſo nobilitated with this title, that it is Holy. Further, in this is the true communion of Saints between Chriſt and all his members.What difference between the viſible and inviſible Church. Rom. 8.30. There is almoſt the ſame difference betweene the viſible and inviſible Church, which is between the whole and part. For the inviſible lieth hid in the viſible as a part in the whole. Which appeareth out of this place of Paul; Whom the Lord predeſtinated them alſo he called. This calling, whereby the Lord calleth us, is of two ſorts; inward and outward. The inward Saint Paul ſaith was wrought according to the purpoſe of ſaving men: and the Elect are called by both; Hypocrites are called onelyonly by the outward calling. And in reſpect of this outward calling is the Church called viſible, and the Church of the called; where are Hypocrites alſo. But the inviſible is called the Company or Church of the Elect and Choſen. Object. 1. If the whole be viſible, the part alſo is viſible. Anſw. That part alſo is viſible, as concerning men elected, or as they are men, and as they profeſſe the Doctrine of the viſible Church: but it is not viſible, as concerning the godlineſſe or faith of men, or as concerning faith and repentance in men. Object. 2. They which are in the Church, periſh not, as the definition of the Church affirmeth: Many Hypocrites are in the Church: Therefore either Hypocrites ſhall not periſh; or it is falſe, that they which are in the Church periſh not, Anſw. They which are in the inviſible Church periſh not; and of this was our definition. But the Minor propoſition ſpeaketh of the viſible Church, in which are many Hypocrites. Object. 3. Where the inviſible Church is not, neither is the viſible: In the time of Popery was not the inviſible: Therefore there was not the viſible. Anſ. I deny the Minor. For there alſo were remnants; that is, there were alwayes ſome mingled with thoſe dregs, who held the foundation, ſome more purely, ſome leſſe. In ſumme, The Church was oppreſſed, but not extingniſhed.
The Church of the Old Teſtament and the New.There is alſo another diviſion of the Church, into the Church of the Old Teſtament and of the New. The Church of the Old Testament is a company or congregation, imbracing the Doctrine of Moſes and the Prophets, and making profeſſion, that they will imbrace in Jury the Moſaicall Ceremonies, and keep them; and as well in Jury, as alſo out of Jury, imbrace the things ſignified by thoſe Ceremonies: that is, beleeving the Meſſias which was to be exhibited. The Church of the New Teſtament hath not theſe differences, becauſe all beleeve in the Meſſias already exhibited. This Church is a company imbracing the Doctrine of the Goſpel, uſing the Sacraments inſtituted by Jeſus Chriſt, and beleeving in him, being exhibited the true Meſſias.
3. what are the tokens and marks of the Church.
Profeſsion of the true doctrine.THe marks of the true Church are, Profeſſion of the true, uncorrupt, and rightly underſtood Doctrine of the Law and Goſpel; that is, of the Doctrine of the Prophets and Apoſtles. There concurre withall oftentimes errours; but yet notwithſtanding this mark is ſure, if the foundation be kept, albeit ſtubble be builded thereon: yet ſo, that thoſe errours of ſtubble be not maintained. The right uſe of the Sacraments.The right and lawfull uſe of the Sacraments. For amongſt other ends of the Sacraments, this is one, that this company of Gods Church may be diſcerned from all Sect and Hereticks. Profeſsion of obedience to the doctrine. Mat. 28.19, 20.Profeſſion of obedience to the Doctrine or Miniſtery. Theſe three marks of the Church are contained in thoſe words of Chriſt: Go and teach all Nations, baptizing them in the name of the Father, and the Sonne, and the holy Ghost: teaching them to obſerve all things whatſoever I have commanded you: And we are to hold and keep theſe notes and marks, 1. In reſpect of Gods glory, that enemies may be diſcerned from ſons. 2. In reſpect of our own ſalvation, that we may joyn our ſelves to the true Church. Object. 1. There were in all ages great errours, both publike and private in the Church. Againſt the firſt marke.Anſ. 1. But ſtill the foundation was held, on which ſome built gold, ſome ſtubble. 2. Errours are not defended by the Church: and this mark ſtandeth ſure, if the foundation be held, though on it ſtubble be built, ſo that ſuch errours, and ſuch ſtubble be not maintained.
Againſt the third marke.Object. 2. In many Churches, which profeſſe true doctrine, this third mark is not ſeene: Therefore they are no Churches. Anſ. 1. There are many in them, who indeed yeeld and indeavour to yeeld obedience. 2. All obey, acknowledging by their profeſſion, that ſins ought not to be maintained. But it is neceſſary, that this third mark ſhould be added: becauſe they ſhould mock God,Againſt all the foreſaid markes. Not all that challenge theſe marks are the Church, becauſe all have them not, though they challenge them. The ordinary ſucceſsion of Biſhops no neceſſary mark of the Church. who would ſay that they received this Doctrine of Chriſt, and would not frame their lives according unto it. Object. 3. But thoſe which all Schiſmaticks and Hereticks doe challenge unto them, are not the marks of the true Church. But all of them doe challenge theſe unto them: Therefore they are not marks of the true Church. Anſ. I deny the Major. For we are not to ſee whether they challenge them, but whether they have them. So alſo would it follow, that the heavenly bleſſings, which are proper to the true Church, are theirs alſo, becauſe they challenge them. Object. 4. Without which the Church cannot be, that is a mark thereof. But without the ordinary ſucceſſion of Biſhops the Church cannot be: Therefore it is a mark thereof. Anſ. By ordinary ſucceſſion in the miniſtery, is meant the ſucceſſion of Miniſters, in the ſame doctrine and adminiſtration of Sacraments. And if the propoſition be ſo underſtood, it is true: for ſuch a ſucceſſion is nothing elſe, then thoſe notes which we have put. But in the concluſion of this objection, is underſtood, that there ſhould be an ordinary ſucceſſion into the ſame place, whether they teach the ſame doctrine, or a diverſe from it. And ſo alſo it ſhould be a tying of the Church to a certaine City, Region, and ſo forth. But in this ſenſe the Minor and Concluſion are falſe.
4. Why the Church is called one, holy, and Catholike.
One, for conſent in faith and doctrine.THe Church is called one, not in regard of the cohabitation, or the neere dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in reſpect of their conſent in faith and doctrine. It is alſo called Holy, becauſe it is ſanctified of God by the bloud and ſpirit of Chriſt, that it may be like unto him, not in perfection, but, Holy, 1. for imputed righteouſneſs.By imputation of righteouſneſſe; becauſe Chriſts holineſſe and obedience is imputed unto it. For inchoative righteouſneſſe.By inchoation of righteouſneſſe; becauſe the holy Ghoſt doth renue it by little and little, and cleanſe it from the filth of ſin, that all the members may begin all the parts of obedience. For the uſe to which it is conſecrated. Catholike in reſpect of place, time, and the members thereof.Becauſe it is conſecrated to an holy and divine uſe, and therefore ſequeſtred from the rout of wicked ones, who are without the Church. It is called Catholike, 1. In reſpect of place: becauſe it is ſpread through the whole world. For there is one univerſall Church of all places, and degrees of life, neither is it tied to a certaine place and kingdome, or to a certaine ſucceſſion. 2. In reſpect of time: becauſe there is but one true Church of all times, which alſo is at all times ſo Catholike, as that it is diſperſed through the whole world, neither is it at any time tied to any certaine place. 3. In reſpect of the men, who are members of the ſame: For the Church is gathered out of all ſorts of men, all ſtates, kindreds, and nations. It is not Catholike, becauſe it poſſeſſeth many kingdomes: For Catholike is a title given unto the Church in the Apoſtles time; for before time the Church was limited within narrow bounds. Now, that there is but one Church of all times and ages, One Church of all times and ages.from the beginning of the world unto the end, it is out of doubt. For, 1. It is manifeſt, that the Church hath ever beene. Neither can Abrahams daies be objected, as if before he was called, there had been no worſhip of the true God in his family, and himſelfe had beene after his calling alone without any others. For, before his calling, he held the foundation and grounds of doctrine of the true God, though it were darkned with ſuperſtitions mingled therewith. Againe, Melchiſedech lived at the ſame time, who was the Prieſt of the moſt high God; and therefore neither was Abraham after his calling alone, but there were others beſides him, worſhippers of the true God, whoſe Prieſt was Melchiſedech. 2. That the Church, as it hath beene ever, ſo ſhall it alſo continue ever, appeareth by theſe teſtimonies: My words ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed. If the night and day may be changed, Eſay 59.21.then ſhall my Covenant alſo be changed. I am with you alwayes unto the end of the world. Jer. 33.20. Mat. 28.20.Moreover, Chriſt was ever, and ever ſhall be King, Head, and Prieſt of the Church. Wherefore the Church was ever, and ever ſhall be. And hence alſo it is manifeſt, That the Church of both Testaments, is one and the ſame: that which is confirmed alſo by the article following. For Chriſt is the ſanctifier of his Church, who is common to men of both Teſtaments.
Hitherto appertaineth the queſtion of the authority of the Church. The Papiſts maintaine, that the authority of the Church is greater then the authority of the Scripture. But this is falſe: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Auguſtine his teſtimony. S. Auguſtine againſt Manichaeus his Epiſtle, cap. 5. ſheweth how he was brought to the faith of the Catholike Church. For he ſaith, That he obeyed the Catholikes, when they ſaid, Beleeve the Goſpel: and there he bringeth forth that common ſaying, I would not beleeve the Goſpel, except the authority of the Catholike Church moved me thereunto. By the teſtimony therefore of the Church he was moved to read the Goſpel, and to beleeve, that heavenly doctrine was contained therein. But doth he, after he beleeved the Goſpel, promiſe that he would beleeve the Church more then the Goſpel, if the Church determine or propound any thing, which is either contrary to the Goſpel, or can be proved by no teſtimony of Scripture? This doubtleſſe Auguſtine never meant. Nay, elſwhere he denounceth Anathema, and biddeth a curſe to come to them, who declare any thing beſides that that we have received in the writings of the Law and Goſpel. And in the ſelfe-ſame place he witneſſeth, That he, becauſe he beleeveth the Goſpel, cannot beleeve Manichaeus, for that he readeth nothing in the Goſpel of Manichaeus Apoſtleſhip: Therefore traditions or ordinances of the Church bring us unto the Scripture, and tie us to that voice, which ſoundeth in the Scripture.
The Papiſts wrangling about Traditions.But here it muſt be obſerved, how honeſtly and fairly the Papiſts deale. For whereſoever they meet with the word, Tradition, that by and by they wreſt to their traditions, which cannot be proved out of the Word of God: as when Paul ſaith, I delivered unto you that which I received; Straight-wayes they cry out, Heare you traditions? I hear; but read on there in the words following, Paul himſelf by writing declaring what thoſe traditions are: I delivered unto you, how that Christ died for our ſinnes, according to the Scripture. And that he was buried, and that he aroſe the third day, according to the Scripture. Here you heare Pauls traditions to be double things written: For firſt, they were taken out of the Scripture of the Old Teſtament. Secondly, they were committed to writing by Saint Paul himſelfe. So Paul ſaith of the Lords Supper, I have received of the Lord, that which I have delivered unto you. 1 Cor. 11.23.But this traditions, after the Evangeliſts, himſelf alſo hath ſet downe in writing.2 Theſ. 3.16. The Jeſuites cite the ſaying of Paul, Withdraw your ſelves from every brother that walketh inordinately, and not after the traditions which yee received of us. But a little after, in the ſame Chapter he deſcribeth what tradition he meaneth, as it is manifeſt to him that looketh on the place. And yet will they thence prove, that many things are to be beleeved, which cannot be proved by any teſtimony of Scripture. The like impudency they ſhew in another teſtimony taken our of Luke. Acts 16.4.They delivered them the decrees to keep, ordained of the Apoſtles and Elders, which were at Jeruſalem: Ibid. 15.23.When a little before he witneſſeth, that thoſe decrees were ſet downe in letters written by the Apoſtles.
How the Church may be ſaid not to erre.That opinion, or ſaying of the Papiſts, The Church doth not erre, is true after this ſort: 1. The whole doth not erre, though ſome members thereof doe erre. 2. It doth not erre univerſally, although in ſome points of doctrine it may. 3. It erreth not in the foundation.
5. In what the Church differeth from the Common-weale.
Seven differences betweene the Church and Common-weale.THe Church differeth from the Common-weale: 1. Becauſe Common-weales are diſtinct, and Kingdomes of the world, are in divers places and times: The Church is alwayes one and the ſame at all times, and with all men. 2. The Kingdoms and States of the world have many heads, or one chiefe Head, and many other inferiour heads beſides, and that on earth: The Church hath but one, and that in heaven. 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity: The Church is ruled by the holy Ghoſt and the Word of God. 4. The Common-wealth or civill State requireth outward obedience onelyonly: The Church requireth both, as well inward obedience as outward. 5. In civill States and Common-wealths there is power and liberty to make new Lawes poſitive by the authority of the Magiſtrate, the violating of which Lawes bindeth mens conſciences, and deſerveth corporal puniſhments: The Church is tied to the Word of God, to which it is not lawfull to adde ought, or to detract ought from it. 6. The civill State hath corporall power, wherewith it is armed againſt the obſtinate and diſobedient; for he may, and ought by force to curb theſe, and to puniſh them by the ſword: The Church puniſheth by denouncing Gods wrath out of the Word of God. 7. In the Church are alwayes ſome elect and holy; but not alwayes in the Common-wealth.
6. Whence ariſeth the difference of the Church from the rest of mankinde.
Three ſorts of men in the worldTHere are three ſorts of men very much different one from another: For, 1. Some men are even in profeſſion eſtranged and alients from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church. 2. Others are called, but not effectually; which are Hypocrites, who profeſſe indeed the faith, but without any true converſion unto God. 3. Others are called effectually; which are the elect, who are but a little portion, according to that of Chriſt: Many are called, Mat. 20.16. Election putteth the difference between the Church and others.but few are choſen. Now the difference being known, let us in a word ſee what is the cauſe of this difference. 1. The efficient cauſe of this difference is the Election of God, willing to gather unto himſelfe a Church in earth. 2. The Sonne of God is the mediate executor of this his will and purpoſe, the holy Ghoſt the immediate.Acts 14.16. Rom. 9.18. John 6.37. Rom. 8.19, 30. 3. The word of God is the inſtrumentall cauſe: In times past God ſuffered all the Gentiles to walk in their owne wayes. God hath mercy on whom he will, and whom he will he hardneth. All that the Father giveth me, ſhall come to me. Thoſe which he knew before, he alſo predeſtinate to be made like to the Image of his Sonne: and whom he predeſtinate, them alſo he called, &c. By theſe words we are taught, that the promiſe of grace is generall in reſpect of the Elect, or Beleevers. God verily would have all to be ſaved; and that, 1. In reſpect that he loveth the ſalvation of all: But the Elect onelyonly have attained to that ſalvation. 2. In reſpect that he inviteth all to ſalvation: But the rest have beene hardened.Rom. 11.7.
7. Whether any one may be ſaved out of the Church.
NO man can be ſaved out of the Church;None ſaved out of the Church. John 13.5. Becauſe without the Church there is no Saviour; therefore no ſalvation alſo. Without me you can doe nothing. 2. Becauſe whomſoever God hath choſen and elected to the end, which is eternall life, them he hath choſen to the meanes; which is the inward and outward calling. The elect therefore, though they be not at all times members of the viſible Church, yet they are all made ſuch before they die. Object. Therefore election is not free. Anſw. It is free, becauſe God choſe freely, both to the end, and to the meanes. But after he hath once deſtined and ordained men to meanes, he never changeth: We here alſo are to hold againſt the Anabaptiſts, that Infants, which are borne in the Church, are alſo of the Church.
OF PREDESTINATION.
THis common place of Predeſtination or election and reprobation, ariſeth out of the former place of the Church, and is joyned 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 effects thereof.
5. Whether it be unchangeable.
6. How farre it is knowne unto us.
7. Whether the Elect be alwayes members of the Church and the Reprobate never.
8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church.
9. What uſe there is of this doctrine.
1. Whether there be Predestination.
WHen the Queſtion is, Whether there be Predeſtination, then this is the Queſtion, Whether there be any ſuch counſell of God, which hath ſevered ſome to be ſaved, and others to be reprobate. Some ſay that Election, when as mention thereof is made in Scripture, is taken for ſome excellency, for which a man is worthy to be elected or choſen: As we may ſay, A choice and gallant horſe. So alſo they interpret Reprobation; but falſly: for it is the eternall counſell and purpoſe of God.
That there is Predeſtination, Predeſtination proved by teſtimony of Scripture. Mat. 20.16. John 15.16. John 10.16. Ephel. ….4, 5. Acts 18.10. Acts 13.64. Rom. 2.30. Reprobation proved by Scripture.that is, election and reprobation in God, theſe teſtimonies of Scripture doe confirme: Many are called, but few are choſen. Ye have not choſen me, but I have choſen you. Other ſheep have I alſo which are not of this fold. He choſe us in him before the foundation of the world. He predeſtinated us to be adopted through Jeſus Chriſt unto himſelfe, according to the good pleaſure of his will. I have much people in this City. As many as were ordained unto eternall life, beleeved. Whom he predeſtinate, them alſo he called.
Of Reprobation, theſe places in ſpeciall make mention. God doth ſhew his juſtice on the veſſels of wrath. It is given unto you to know the ſecrets of the kingdome of heaven: Rom. 9.22. Mat. 13.11. Jude 4. Mat. 11.25. John 10.26. Prov. 16.4.but to them it is not given. Who were before of old ordained to this condemnation. Thou haſt hid theſe things from the wiſe. Yee are not of my ſheep. He hath made all things for his owne ſake: even the wicked for the day of evill.
Object. 1. But the promiſe of grace is univerſall. Anſw. It is univerſall, in reſpect of the faithfull, that is, it belongeth to all thoſe who beleeve. But it is particular, in reſpect of all men. Our adverſaries ſay, that thoſe which are converted may fall away. Which is to weaken and diminiſh the generall promiſe. Repl. But it is ſaid, 2 Tim. 2.4. Mat. 10.16 Mat. 13.15. Places of Scripture reconciled concerning Gods will to ſave, and not to ſave men. Prov. 1.26.That God willeth that all men be ſaved. Anſw. But contrary, Many are called, but few choſen. This peoples heart it waxed fat, ſaith the Lord, lest they ſhould returne, that I might heale them. And here it is ſaid, that God willeth that ſome be not ſaved: therefore theſe teſtimonies are contrary one to another. God forbid. God willeth that all be ſaved, as he is delighted with the ſalvation of all. Albeit, elſe-where it is ſaid, That he rejoyceth at the deſtruction of the wicked; yet he rejoyceth not thereat, as it is a vexation or deſtruction of his creature, but as it is an execution of his juſtice. 2. He willeth that all be ſaved, in aſ much as he inviteth all to repentance: But he will not have all ſaved, in reſpect of the force and efficacy of calling. He doth good to all, if ſo be they might have groaped after him, and found him. The elect obtaine it, Acts 17.27. Rom. 11.7.the reſt are hardened. He ſaith verily unto all, Honeſty of life pleaſeth me: ye owe it unto me. But he ſaith not to all, I will work it in you; but to the elect only, becauſe from everlaſting it hath ſo pleaſed him.
Object. 2. He that giveth unequally to thoſe that are equall, is an accepter of perſons. Anſw. It is true. 1. If he giveth to thoſe which are equall, unequally, for any outward cauſes or reſpects, that is, for ſuch cauſes as are not that condition, in reſpect of which, equall rewards or puniſhments were to be given, or not to be given: that is, when the cauſe which is common to both, is neglected, and other things regarded, which are not the cauſe, as riches, honours, and the like. But here God reſpecteth not theſe perſonages, but requireth faith for the receiving of this benefit, and converſion, and giveth eternall life to them which have theſe, and denieth it to them which have them not. 2. He that giveth unto thoſe which are equall, unequally, being bound to any, were an accepter of perſons. But God giveth moſt freely, of his meere mercy and grace. He is bound to no man: becauſe we were his enemies, therefore he might moſt juſtly have excluded all. And if unjuſtice ſhould any way fall into God (which God forbid that we ſhould think) he ſhould be unjuſt, and an accepter of perſons, in that he giveth any thing at all. Whereas then he hath mercy on ſome, and not on others, he is no accepter of perſons: as if thou, being moved with pity and compaſſion, ſhouldeſt give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of perſons. Why then, O man, accuſeſt thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, ſeeing he is bound unto none?Mat. 20.15. Rom. 11.35. Is it not lawfull for me (ſaith Chriſt) to doe as I will with mine owne? Is thine eye evill becauſe I am good? Who hath given firſt unto the Lord? To know this, is behovefull for the glory of God.
Object. 3. It is meet and juſt, that he who hath taken a ſufficient ranſome for all ſinnes, ſhould receive all men into favour. God hath received a ſufficient ranſome in his Sonne, for the ſinnes of the whole world. Therefore he ſhould receive all men into favour. Chriſts ranſome, though ſufficient for all; yet not applyed to all, doth not ſave all. John 17.9.Anſ. It muſt not onelyonly be a ſufficient ranſome for all, but muſt be alſo applied unto all receiving it by faith: but it is not applied unto all; becauſe it is ſaid, I pray not for the world, but for them which thou haſt given me. Repl. 1. A ſufficient ranſome ought to be applyed unto all. That a ſufficient ranſome ought to be applied unto all, is proved, becauſe this is a property of infinite mercy to doe good unto all. Anſ. We deny that infinite mercy conſiſteth herein. It conſiſteth not in the number of thoſe that are ſaved, but in the manner, how they are ſaved. Moreover, he will not give this benefit unto all, becauſe he is withall moſt wiſe and juſt. He may and will together exerciſe both his mercy and his juſtice. God ſo loved the world, that he hath given his onelyonly begotten Sonne, that whoſoever beleeveth in him, ſhould not periſh; but have eternall life. He that beleeveth not, is condemned already. Repl. 2. He that taketh a ſufficient ranſome for all, and yet doth not ſave all, is unjuſt: becauſe he taketh more than in equity he ſhould. God taketh a ſufficient ranſome for all; and yet doth not ſave all: Therefore he is unjust. Anſw. 1. He is unjuſt, except himſelfe give that ranſome. But God gave it: Therefore he taketh of his owne, not of ours. 2. The ſufficiency of the ranſome doth not binde God to the receiving of all, but the applying of it. But he hath not entred into any bond, that he will apply that ranſome to all.
God not unjuſt, though he afflicteth ſome for his glories ſake.Object. 4. He that afflicteth ſome for his owne glories ſake, is an unjust God. But God is not unjuſt: Therefore he rejecteth not or afflicteth any for his glories ſake. Anſw. 1. The Major propoſition is falſe, being generally taken: For, although it be true in creatures, yet it is falſe in God; becauſe God is the chiefe good, and greateſt regard ought to be had of the chiefe good. Now the chiefe good, that is, Gods glory, did require, that not only his mercy, but his juſtice alſo ſhould be manifeſted. 2. He is unjuſt, who afflicteth ſome, and that without any treſpaſſe or fault of their own. For God, for his glories ſake, doth ſuffer ſome to periſh, whi…e themſelves willingly periſh and fall away. 3. God is bound to none to ſave them, as neither he was to create them. He ſuffereth men to fall into ſin: but, 1. Themſelves willing y falling. 2. Himſelfe not being bound to ſave them. 3. Being bound to have more regard of his own glory, than of mens ſalvation.
Object. 5. He that destineth to the end, deſtineth alſo to the meanes. whereby we come to the end. God (according to this doctrine) deſtineth ſome to the end, that is, damnation: Therefore he deſtineth them to the meanes alſo, which are ſinnes. For, that ſinnes are the meanes to come to damnation, is proved, becauſe that it is a meane, without which we cannot come to the end; as, none can come to damnation without ſinne. Anſw. Meanes are of two ſorts. Some, which go howſoever before the end, that is which he uſeth who tendeth to the end, and by the help whereof he obtaineth and accompliſheth the end which he intendeth. Other meanes there are which come indeed unto the end, but are not done by him which intended the end. Thoſe he may ſuffer or admit, but it followeth not, that he willeth them. Wherefore, I anſwer unto the Major: He that willeth the end, willeth alſo the meanes which himſelfe worketh, and by which he worketh to obtaine the end which he intendeth: but not all meanes; otherwiſe there ſhall be more in the concluſion, than in the premiſſes. Neither willeth he alſo thoſe things which he permitteth, that is, he hindreth them not from being done, if they hinder not his end.
God, in calling all and yet ſaving but ſome, doth not diſſemble.Object. 6. He that calleth all, and yet will ſave but ſome onelyonly, diſſembleth: God doth ſo: Therefore he diſſembleth. Anſ. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cauſe, for a cauſe. Wherefore, to the Major we anſwer: He doth not doe it to illude men: but either to leave all without excuſe, or to invite them to repentance. And further, if you underſtand the Major generally, it is to be denied: becauſe there may be another cauſe: and if it be ſo taken, it is thus to be diſtinguiſhed; He that calleth all, and yet will ſave but ſome onelyonly, to illude men, or to deceive them, he diſſembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promiſed, that he would work this in all. Wherefore there is no contradiction in theſe propoſitions: All ought to doe it, and, I will work in ſome to doe it; becauſe the ſame thing is not denied in the one, which is affirmed in the other: but a diverſe thing.
Object. 7. They, whoſe ſalvation dependeth on the ſecret counſell of God, cannot have comfort. The ſecret counſel of God, as touching our ſalvation, is revealed unto us. Rom. 5.1. 2 Cor. 1.22. and 5.5. Rom. 8.16. 1 John 3.24. and 4.13.Our ſalvation dependeth on the ſecret counſell of God: Therefore we cannot have comfort. Anſw. We cannot have comfort before it is revealed unto us. But that ſecret counſell of God is opened unto us by his Son and the holy Ghoſt. Likewiſe, by the effects: Being juſtified by faith, we have peace towards God. He hath ſeald us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who alſo hath given unto us the earnest of the ſpirit. The ſame ſpirit beareth witneſſe with our ſpirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the ſpirit which he hath given us. Wherefore before this manifeſtation or revealing it holdeth true, that we can reap no comfort out of Gods ſecret decree and counſell; but after the revealing thereof it is falſe.
Object. 8. That which is done in vain, no man ſhould endeavour: But the reprobate do in vain repent, becauſe it is impoſsible that they ſhould be ſaved. Anſ. This is true, if any knew that they were reprobate: But God will have no man ſo to determine of himſelf. 2. It is a contradiction to be a reprobate, and to ſhew repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this abſurdity.
The elect are therefore without danger, becauſe they are wary and circumſpect.Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Anſ. The Major is true, if there ſhould be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedfull and bewaring of any danger that is to come: But all the elect are heedfull, circumſpect and wary; and thoſe who are not heedfull are not elect: For, from whom God averteth and turneth away this danger, he worketh alſo in them to be very wary, and to take good heed thereof: Whom he predeſtinate, them he juſtified. They therefore do amiſſe,Rom. 8.30. who think to receive comfort without any deſire of good conſcience. Repl. But if they must take heed and beware, they are uncertain. Anſ. No; becauſe they have this as a ſpur to go forward and perſevere. But to be certain, and not to have a deſire of repentance and amendment of life, implieth a contradiction: as if thou ſhouldſt ſay, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. Theſe propoſitions do one mutually follow another, To be certain of ſalvation: and, To have a deſire of converſion and amendment of life.
2. What predestination is.
The difference between predeſtination and providence.PRedeſtination differeth from providence, as a ſpeciall from the generall: For providence is the eternall counſell of God concerning all creatures; but predeſtination is the eternall counſell of God concerning the ſaving of men and angels. Wherefore predestination is the eternall, moſt juſt, and unchangeable counſell of God, of creating men, of permitting their fall into ſin and eternall death, of ſending his Son into fleſh, that he might be a ſacrifice; and of converting ſome by the word and the holy Ghost for the Mediatours ſake, and ſaving them in true faith and converſion, juſtifying them by and for him, raiſing them up to glory, and bestowing on them eternall life: and of leaving the reſt in ſin, and eternall death, and raiſing them up to judgment, and casting them into eternall pains. Here is ſpoken of men which ſhall be ſaved, and not ſaved: therefore to them onelyonly, and not to angels, doth this definition of predeſtination agree.
The parts of predeſtination are, Election and Reprobation. Election is the eternall,Election. unchangeable, free, and moſt juſt decree of God, whereby he hath decreed to convert ſome to Chriſt, to preſerve and keep them in faith and repentance, and by him to give them eternall life. Reprobation is ſuch a decree of God, as whereby he hath decreed to leave ſome, Reprobation.according to his moſt juſt judgement, in their ſins, to puniſh them with blindneſſe and damnation, and condemn them being not made partakers of Chriſt everlastingly. That election likewiſe, as alſo reprobation, are both the decree of God, theſe and the like ſayings do prove: I know whom I have choſen. His grace was given to us before the world was. John 13.18. 2 Tim. 1.9. Rom. 9.18.He hath mercy on whom he will. But therefore election and reprobation were made by counſell, and therefore both are a decree, and that eternall; becauſe there is no new thing in God, but all from everlaſting; and the Scripture doth manifeſtly ſay,Epheſ. 1.4. that God hath choſen us before the foundation of the world. Seeing then he hath choſen us, hee hath therefore rejected the reſt; that which the very word of chooſing doth ſhew: For, whatſoever is choſen, the ſame is choſen, other things being rejected.
3. What are the cauſes of predestination, or election and reprobation.
THe efficient and motive cauſe is the good pleaſure of God: It is ſo, O Father, The efficient cauſe of our election, Gods good pleaſure; not any thing in us. Epheſ. 2.3.becauſe thy good pleaſure was ſuch. God hath not foreſeen any thing in us, for which he ſhould chooſe us, for there can be no good in us, as of our ſelves, ſeeing we are by nature the children of wrath as well as others. For if any good be found in us, that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlaſting. Wherefore the alone gracious and free good pleaſure of God, or the alone free mercy of God, is the efficient and motive cauſe of our election. Our election I ſay, is of grace, and free; that is, not in reſpect of any good foreſeen in us:Rom. 9.18. John 15.16. He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not choſen me, but I have choſen you. God hath predeſtinate us to be adopted through Jeſus Chriſt unto himſelfe, The cauſe of reprobation is in GOD. Epheſ. 1.5.according to the good pleaſure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner alſo the efficient cauſe of reprobation is the moſt free good pleaſure of God. For we being all by nature the children of wrath had all periſhed, if ſinne were the cauſe of reprobation. Wherefore the cauſe of reprobation is not in men themſelves, but that is in God his will of ſhewing forth his juſtice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reaſon given, but the good pleaſure of God only. But the cauſe of damnation is altogether in men, which is ſin. For God will declare his juſtice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unleſſe it be for ſin: neither willeth he the damnation as it is damnation, but as it is a juſt puniſhment. Now puniſhment taketh not place but there where ſin was before ſeated.The cauſe of damnation is the free will of divels and men. The principall cauſe therefore of damnation, is the free will of Divels and men; becauſe of their owne accord they fell from God. But the firſt cauſe of ſalvation is, the eternall and free election of God, whereof God foreſaw no cauſe in us, why he would convert us unto Chriſt rather than others; why he would ſave and redeeme us out of the common and generall deſtruction, wherein all were plunged rather than others. The ſupreme finall cauſe of Predeſtination is Gods glory: and the laſt and proper finall cauſe of election, is the manifeſtation of Gods goodneſſe and mercy in freely ſaving the Elect. The next and neareſt finall cauſe of our election, is our juſtification, when God doth in his Sonne freely account us for righteous. Both which finall cauſes the Apoſtle compriſeth in theſe words: He hath predestinated us to the praiſe of the glory of his grace, wherewith he hath made us freely accepted in his beloved. Epheſ. 1.6.Likewiſe of the contrary; The firſt finall cauſe of reprobation, is the declaration of Gods juſtice, ſeverity and hatred againſt ſinne in the reprobate. Rom. 2.9.God would to ſhew his wrath, and to make his power knowne, ſuffer with long patience the veſſels of wrath prepared to deſtruction.
Object. 1. God did foreknow our workes: therefore he choſe us for our works. Anſ. He did foreknow thoſe good things which he purpoſed to work in us, as alſo he foreknew the perſons; otherwiſe he could not have foreknowne any good workes: So could he not have foreſeene any evill, except he had purpoſed to permit the ſame.
Object. 2. Whomſoever God choſe in Christ, them he found in Chriſt: for he in Chriſt benefiteth none but thoſe who are in Chriſt. Epheſ. 1.3.God choſe us in Chriſt. Therefore he found us in Chriſt: that is, he foreſaw that we ſhould be accepted of Chriſt, that we would beleeve rather than others, and would become better than others, and therefore he choſe us. Anſw. We deny the Major. For the reaſon alledged holdeth not true in election, but in the effects of election, and in the conſummation of Chriſts benefits, which are imparted unto none, but ſuch as are in Chriſt by faith: according to that ſaying of Chriſt: Except ye abide in me, John 15.4.ye ſhall have no life in you. In election, and the firſt cauſe thereof it is apparently untrue, by that teſtimony of Paul, which the objection citeth. For he choſe us before the foundations of the world were laid, not becauſe we would be, but that we ſhould be holy and blameleſſe: Epheſ. 1.3.not becauſe we were already in Chriſt, but that he might engraffe us into Chriſt, and adopt us to be his ſonnes. Wherefore our foreſeene faith and holineſſe is not the cauſe, but the effect of our election in Chriſt. He choſe us not then being ſons, but hereafter to be adopted ſons. Auguſtine ſaith, He choſe not us, becauſe we were then holy, neither yet becauſe we would hereafter prove holy, but be rather choſe us to this end, that in the time of grace we might be holy through good works. But the Pelagian here, contradicting the truth, ſaith; God foreknew who would be holy and unſpotted by reaſon of their free-will, and therefore he in his foreknowledge choſe them ſuch as he knew they would be. But the Apoſtle here ſtoppeth the mouth of the Pelagian, whileſt he ſaith, that we ſhould be holy.
Object. 3. Chriſts merit applyed unto us by faith is the cauſe of our election: Therefore not the good pleaſure of God. Anſw. Chriſts merit is not the cauſe of election, but is reckoned among the effects thereof, and amongſt the cauſes of our ſalvation: Hee choſe us in Chriſt; that is, as in the head: Wherefore he firſt choſe the head, and ordained him unto the Office of the Mediatourſhip, as Peter teſtifieth. Afterwards he alſo choſe us as members in that head:2 Pet. 1.10. John 3.16. So God loved the world, that he gave his only begotten Son, &c. Wherefore Gods love, that is his free election, is the cauſe of his ſending of the Son: and not the ſending of his Son the cauſe of his love.
Object. 4. Evill works are the cauſe of reprobation; Therefore good works are the cauſe of election. Anſw. Evill works are not the cauſe of reprobation; but of that which followeth reprobation, that is, of damnation. For if ſin had been the cauſe of reprobation, wee had been all reprobates, becauſe we are all the ſons of wrath:Rom. 9.11, 12. For ere the children were born, and when they had done neither good nor evill, that the purpoſe of God might remain according to election, not by works, but by him that calleth; it was ſaid unto her, The elder ſhall ſerve the younger. Good works goe not before in him that is to be juſtified, much leſſe are they the cauſe of election: but they follow in a man being inſtified, and draw their originall and their perpetuall efficacy and vertue from Gods meer grace.
4. What are the effects of Predestination.
THe effect of election is the whole work of our ſalvation,The effects of election. Epheſ. 1.4, 5, 6, 7.8, 11. John 6.39. and all the degrees of our redemption. 1. The creation and gathering of the Church. 2. The ſending and giving of Chriſt the Mediatour, and his ſacrifice. 3. Effectuall calling of men to his knowledge, which is the converſion of the elect by the holy Ghoſt and the World. 4. Faith, juſtification, regeneration. 5. Good works. 6. Finall perſeverance. 7. Raiſing unto glory. 8. Glorification and eternall life.The effects of reprobat on. Rom. 9.17. Mat. 11.21. Iſa. 6.9. The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of Gods grace. 3. Blinding and hardening. 4. Perſeverance in ſin. 5. Raiſing to judgement. 6. Caſting into eternall torments.
Obj. 1. Divers or contrary cauſes have contrary effects: The effects of election are good works: Therefore evill works are the effects of reprobation. Anſw. The Major is not alwaies true in voluntry cauſes, which can work diverſly, and yet produce no contrary effects; as in this place there is a diſſimilitude: Becauſe God purpoſed only to permit evill works, but to work good in us. But the proper cauſe of evill works is the divell and evill men. Obj. 2. But God hardeneth and blindeth men: Blindneſſe is an effect of reprobation, and a ſin: Therefore ſin is an effect of reprobation. Anſ. Blindneſſe is a ſin in reſpect of men who admit it, and as it is received of them, and purchaſed by their own demerit; but as it is inflicted of God, it is a juſt puniſhment: and, that God doth deliver ſome from that blindneſſe, is of his mercy. Obj. 3. Hardneſſe or induration is an effect of reprobation, and is a ſin: God is authour of reprobation: Therefore of hardneſſe alſo and of ſin. Anſ. Hardneſſe is an effect of reprobation; but ſo, that it is done according to reprobation, but cometh not from it. Hardneſſe, and blindneſſe, or excecation are according to reprobation, or according to predeſtination, as they are ſins: but they are effects of reprobation or predestination, as they are moſt juſt puniſhments.
5. Whether Predeſtination be unchangeable.
Predeſtination unchangeable.PRedeſtination is firm, ſure, and unchangeable; which may appear even by this generall reaſon: becauſe God is unchangeable, and doth not depend on the interchangeable courſe of things, but the ſame rather dependeth on his decree. What therefore hee hath from everlaſting decreed, of ſaving the elect, and condemning the reprobate, that hath he unchangeably decreed: And therefore both election and reprobation is firm and unchangeable. For, whom he would, and hath decreed from everlaſting ſhould be ſaved, them alſo hee now will, and ſo hereafter perpetually. The ſame alſo we are to think concerning reprobation; neither are there wanting teſtimonies of Scripture,John 6.36. whereby the ſame is confirmed. This is the Fathers will, Iſa. 46.10.that of all which he hath given me I ſhould loſe nothing. My counſell ſhall ſtand, and I will doe whaſoever I will. Mal. 3.6. Joh. 10.28, 29. 2 Tim. 2.19.I am the Lord, I change not. None ſhall pluck my ſheep out of my hand Ye beleeve not, for ye are not of my ſheep. The foundation of God remaineth ſure, and hath this ſeal, The Lord knoweth who are his. The foundation which Paul ſo calleth, is the decree of ſaving the elect. 1. Becauſe it is the beginning and well-ſpring of our ſalvation, and the end thereof, and of all the means tending to ſalvation. 2. It is called the foundation for the ſureneſſe and firmneſſe thereof, becauſe the ſame is never ſhaken. Theſe things are needfull for us to know, that wee may have firme comfort and conſolation, that we may beleeve eternall life, and ſo all other articles of Chriſtian faith. The reaſon is often repeated, and therefore often to be meditated of; becauſe hee that denieth himſelfe to be certain of the grace to come, is uncertain alſo of the preſent grace of God: For God is unchangeable.
6. How far forth Predeſtination, or Election and Reprobation is known unto us, and whether wee may and ought to be certain thereof.
IT is unknown unto us in generall, as, That ſome are elect, and ſome reprobate: but not in ſpeciall, Every man ought to be aſſured of his owne election in ſpeciall.Whether this or that man be. But of our owne election every of us not only may, but alſo ought to be in ſpeciall certain and aſſured. And verily thereof we ſhall be certain by the effects thereof, namely, by converſion; that is, by true faith and repentance. For that we may beleeve and know that we are certainly choſen to eternall life, we are bound to beleeve in Chriſt, and to beleeve alſo eternall life. But this we cannot beleeve, except we have true faith and repentance. And as every one ought to have both thoſe; ſo every one ought certainly to hold, that hee is of the number of the elect; otherwiſe they ſhall accuſe God of lying. We rejoice under the hope of the glory of God. Chriſt is our interceſſour, working our everlaſting ſalvation.Rom. 5.2. I beleeve everlaſting life: that is, not ſpirituall life onelyonly, but everlaſting alſo, which being here begun, I carry hence with me everlaſting life. Neither only in ſpeciall doth every one know his own election by faith and converſion; but it is in generall alſo known, that ſome are elect. And in generall thou oughteſt not only to hope,The election of others is to be beleeved in generall. but alſo certainly to beleeve that there are other beſides thee elected. For thou art bound to beleeve the article of the Church, that it hath been at all times, and now is: but thou alone by thy ſelfe art not the Church; and therefore thou muſt not ſay with Elias, I am left alone. But▪ to diſcern of particulars, and of every ſingle man,1 King. 19.14. is not thine to doe. Thou art notwithſtanding well to hope of the election of others, even as concerning every particular man. In generall, is the whole election of all known: in ſpeciall, there is a diverſe conſideration of himſelfe and of others.
Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own,No certainty of reprobation either concerning our ſelves or others. or as touching others reprobation before the end of his life: for he that is not yet converted, may hereafter be converted before hee die. No man therefore ought to judge of others that they are reprobates, but to hope well of them: and of himſelf every man ought certainly to beleeve that he is an elect; for we have a generall commandement, that all beleeve the Goſpel and repent.
7. Whether the elect be alwayes members of the Church, and the reprobate never.
THe elect are not alwayes members of the Church; The elect are then firſt members of the Church, when they are regenerated. Rom. 8.9. 1 Cor. 6.11. Col. 1.13.but then firſt when they are converted and regenerated by the holy Ghoſt: for it is ſaid, If any man hath not the Spirit of Christ, the ſame is not his. Likewiſe, the Church is called holy: But then firſt are the elect holy, when they are converted: for Saint Paul expreſly ſaith, And ſuch were ſome of you; but yee are waſhed. Hee hath tranſlated us into the kingdome of his dear Son. Now ſome are born, live, and die in the Church: others are not born in it▪ but are called, either ſoone or late, unto the viſible Church: ſome both to the viſible and inviſible Church: as the theefe on the Croſſe: as alſo thoſe of the Gentiles, of whom Chriſt ſpake, I have other ſheep which I muſt bring. Alſo, John 10.16. Acts 18.10.I have much people in this City: namely, through mine election. Some either are borne in the viſible Church, or come unto it, who nevertheleſſe are not members of the inviſible and who ſometimes depart from the viſible. Such are the reprobate, who are not alwayes eſtranged from the Church, but are ſometimes made members of the viſible Church, though at length they depart from it. They went out from us. 1 John 2.19. Acts 20.29.Grievous Wolves ſhall enter in among you. Object. All that beleeve, are alwayes members of the Church: but all the Elect doe beleeve, becauſe theſe terms are mutually affirmed one of another, To be ſaved, elected, To beleeve. (For all beleevers are elected, and to be ſaved; And, all who are to be ſaved, and are elected, doe beleeve,) Therefore all the elect are alwaies members of the Church. Anſ. Theſe termes indeed are mutually one affirmed of another, but yet with a certaine limitation: All true beleevers, and all that are to be ſaved, are elected, and that alwayes and at all times: but all that are elected, are both beleevers, and to be ſaved; but yet not alwayes: The elect are to be ſaved alwayes, but are not both beleevers, and to be ſaved alwayes: For at one time they may be ſaid that they are to be ſaved, and at another, that they are all beleevers, at another, that they are ſaved, Thus farre then are theſe termes mutually affirmed each of other, as that all the elect doe beleeve, or ſhall beleeve before the end of their life. For now is the time of grace: then ſhall be the time of judgement. Object. 2. Chriſt notwithſtanding calleth thoſe, which are not as yet converted of the Gentiles, his ſheep: I have, ſaith he, other ſheep, 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 ſheep ſeeme to be of the generall flock. Anſ. They were then ſheep according to the providence and counſell of God; but they were not ſheep, as concerning the fulfilling of his decree: that is, they were predeſtinated ſheep. In ſumme: The elect are not alwayes members of the Church: but yet it is required of neceſſity, that in this life they be brought unto the Church, though it be ſometimes even at the very point of death. This is it, which is ſaid, that all the elect muſt in this life begin eternal life. The reprobate are indeed ſometimes members of the Church, neither are they alwayes eſtranged from it: but their coming is no true coming to the holy Church: neither are they ever members of the inviſible Church, that is, of the Church and company of Saints. For from this they are ever aliens.
8. Whether the Elect may fall from the Church, and the Reprobate abide alwayes in the Church.
The Elect cannot fall wholly and finally from the Church.THis queſtion is declared and laid open by thoſe things which are ſpoken of the unchangeableneſſe of Election, and of the perſeverance of the Saints and godly. The Elect, when they are once indeed come unto the Church of the Saints, they may ſometimes fall from it, but wholly and finally forſake it they never can. Not wholly: becauſe they never ſo defect or fall, that they can become enemies of God and the Church. Not finally; becauſe they perſiſt not in this Apoſtaſie, but at length returne to repentance. They went out from us, but they were not of us: 1 John 2.19. Eſay 42.3. John 10.28.for if they had beene of us, they would have continued with us. A bruiſed reed ſhall he not break: and the ſmoaking flaxe ſhall he not quench. No man ſhall pluck my ſheep out of my hand. All the reprobate and hypocrites do at length finally depart from the Church, and,The reprobate at the length fall finally from it. together with thoſe gifts which they had, they loſe alſo thoſe gifts which they ſeeme to have. Object. The godly alſo oftentimes fall away, as David and Peter. Anſw. They fall, but neither wholly, nor finally: Which alſo befell unto Peter; for he retained ſtill in his mind the love of Chriſt, although for fear of danger he denied him. He acknowledged alſo afterwards his offence, and did truly repent him thereof. Saint Anguſtine prettily ſaith: Peters faith failed not in his heart, when open confeſsion with the mouth failed him. David alſo did not wholly fall away, but being rebuked of the Lord by the Prophet, he truly repented, and ſhewed that his faith was not quite dead, but in a ſlumber rather for a ſeaſon: therefore he prayeth on this wiſe;Pſal. 51.13. Take not thine holy Spirit from me. Wherefore the ſaints and the elect of God never fall away; but hypocrites and the reprobate doe at length wholly and finally revolt and fall away; for they doe ſo at laſt fall away, that they never return to repentance: And becauſe the true love of God was never in them, and ſo neither themſelves ever were of the number of Gods elect ſaints; therefore no marvell though at length they wholly and altogether depart and fall away from the Church.
9. What is the uſe of this doctrine?
THe uſe of this doctrine is, 1. That the glory of our ſalvation be in whole aſcribed and given to God: 1 Cor. 4.7.What haſt thou that thou haſt not received? 2. That we may have ſure and certain comfort. This we ſhall have, when as wee ſhall not doubt of thoſe things which are here taught; and that eſpecially if every of us be certainly perſwaded that the decree of God of ſaving his elect is altogether unchangeable; and further, that himſelfe alſo is of the number of the elect, even a member of the inviſible Church, and therefore ſhall never depart from the Church and communion of ſaints.The meaning of the Article, I beleeve the holy catholick Church. To beleeve therefore the holy Church, is, to beleeve that in this viſible company and ſociety are ſome true repentants and truly converted, and my ſelf to be a lively member of the inviſible and viſible Church.