Questions 54–55

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 vnto vs.
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

¹THAT there is predestination, testimonies of scripture do confirme, Mat. 20.16. Many are called, but few are chosen. Ioh. 15.16. Yee haue not chosen mee, but I haue chosen you. Iohn. 10.16. Other sheep haue I also, which are not of this foulde. Eph. 1.5. Predestinate according to the good pleasure of his will. Acts. 18.10. J haue much people in this citie. Eph. 1.4. Hee hath chosen vs 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.² S. Paul saieth, Rom. 9.22. That god doth shew his iustice on the vessels of wrath. Mat. 13.11. It is giuē vnto 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. Thou 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. 20.16.³ 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 haue all saued, in respect of the force and efficacie of calling. Actes. 17.27. He dooth good vnto al, if so be they might haue groped after him, and found him. Rom. 11.7. The Elect obtaine it: the rest are hardened. He saith verily vnto all: Honesty of life pleaseth me: yee owe it vnto me. But he saith not to al, I wil worke it in you; but to the elect onely, 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 haue these. Secondly, he that giueth vnto 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 haue 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 giue 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 vnto 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.⁴ Answere. It must not onely be a sufficient ransome for al, but must be also applyed vnto al receiuing it by faith: but it is not applied vnto 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 vnto all. Christs ransome is sufficient. Therefore it ought to bee applied vnto all. That a sufficient ransome ought to bee applied vnto all is proued, because this is a propertie of infinite mercy, to doe good vnto all. Aunswere. We denie that infinite mercie 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 giue this benefite vnto all: because hee is withall most wise and iust. Hee may together exercise both his mercie and his iustie. John 3.16. God so loued the world, that he hath giuen his only begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue 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 giue 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,⁵ 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 haue 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 which 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 vnto 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 vnto 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.

⁶7 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 onely, 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.

⁷8 Obiection. They, whose saluation dependeth on the secret counsel of god, cannot haue comfort. Our saluatiō dependeth on the secret counsel of God. Therefore we cannot haue comfort. Answer. Wee can not haue comfort, before it is reueiled vnto vs. But that secret counsell of God is opened vnto vs by the sonne and the Holy Ghost. Likewise by the effects. Rom. 5.1. 1. Being iustified by faith wee haue peace towards God. 2. Cor. 1. 22. and 5.5. Hee hath sealed vs and hath giuen the earnest of the spirit in our hartes. Hee that hath created vs for this things, is God, who also hath giuen vnto vs 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 vs, and wee in him, euen by the spirit which he hath giuen vs.

9 Obiection. That which is done in vaine, no man should endeuour. But the reprobate doe in vaine repent: because it is imposible that they should bee saued. Aunswere. This is true, if any knew that they were reprobate. But God will haue 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 danger which is not,⁸ neede not to bee taken heede of. But vnto the Elect there is no danger of condemnation. 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 vnto 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 haue this as a spur to goe forwarde and perseuere. But, To bee certaine, and, not to haue 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 haue a desire of conuersion and amendement of life.

2 What Predestination is

Predestination differeth from prouidence,⁹ as a speciall from the generall. For prouidence is the eternall counsell of God concerning al creatures: but Predestination is the eternall counsel 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 onely, and not to Angels doth this definition of Predestination agree.

¹⁰ 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 giue them eternall life.¹¹ 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 haue chosen 2. Tim. 1.9. His grace was giuen to vs 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 vs before the foundation of the worlde. Seeing then hee hath chosen vs, 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 vs. He hath mercie on whom he will, that is, He giueth freely what he giueth. Joh. 15.16. You haue not chosen me.

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

¹² THE efficient and motiue cause, is the good pleasure of God. Matth. 11.26. Jt is so, O Father, because thy good pleasure was such. God hath not foreseene any thing in vs, for which he should choose vs, for there can be no good in vs, as of our selues. For if anie good bee found in vs, that hee dooth worke wholy in vs: and hee woorketh nothing in vs, 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. 1 5. God hath predestinate vs to be adopted through Jesus Christ vnto himselfe according to the good pleasure of his wil. See further, Roman. 9.11. Coloss 1.12. 2. Timot. 1.9.10.¹³ 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 onely. But the cause of damnation is altogether in men,¹⁴ 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 mercie in freelie sauing the Elect. The next & neerest finall cause of our Election, is our Iustification, when God dooth in his Sonne freely account vs for righteous. Both which finall causes the Apostle compriseth in these wordes: Ephes. 1 6. He hath predestinate vs to the praise of the glorie of his grace, wherewith he hath made vs 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 vs for our woorks. Aunswere. He did foreknowe those good thinges which he purposed to woorke in vs, as also he foreknewe the persons: otherwise he could not haue foreknowen any good workes. So could he not haue foreseene any euill, except he had purposed to permit the same.

2 Obiection. Christs merite applied vnto vs 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.

3 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 mere grace.

4 What 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, iustification, regeneration. 5. Good woorkes. 6. Finall perseueraunce. 7 Raising vnto glorie. 8.¹⁵ 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 haue 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 onely to permit euil woorks, but to worke good in vs. 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 mercie.

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 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 iust punishmentes.

5 Whether Predestination be vnchaungeable

Predestination is firme, sure, and vnchaungeable▪ which maie appeare euen by the generall reason:¹⁶ 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 would, and hath decreed from euerlasting should be saued, them also hee now will, and so hereafter perpetually. The same also wee are to think concerning reprobation. Neither are there wanting testimonies of Scripture, whereby the same is confirmed. John 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. 10.26 Yee beleeue not; for yee are not of my sheepe. 2. 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 Elect. 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 vs to knowe, that wee maie haue 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 grace 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 vnto vs

It is knowen vnto vs 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 euery of vs not only may, but also ought to bee in speciall certaine and assured. And verily thereof we shall be certaine by the effectes;¹⁷ 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 haue true faith and repentaunce. And as euerie one ought to haue both these: So also euery 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 vnder the hope of the glory of God. Christ is our intercessour, woorking our euerlasting saluation. I beleeue euerlasting life, that is, not spiritual life onely, but euerlasting also, which being heere begunne I carrie hence with mee out of this life. Neither onely in speciall dooth euerie one know his owne Election by faith and conuersion, but it is in generall also knowen, that some are Elect.¹⁸ 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 euery particular man. In generall, is the whole Election, of all: in speciall, there is a diuerse consideration of himselfe, and of others.

¹⁹ Of Reprobation no man ought to iudge or determine any thing certainely, either as touching his owne, or as touching an others reprobation, before the end of his life. For he that is nor yet conuerted, may be here after conuerted before he die. 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 haue a generall commandement.

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

²⁰ 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 is 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 vs 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, vnto 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 spake, Joh. 10.16. J haue other Sheepe. Some either are borne in the visible church or come vnto 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 estrainged from the church, but are sometimes made members of the visible Church, though sometimes they depart from it. 1. Joh. 2.19. They went our frō vs. Act 20.29. 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 saued 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 conuerted of the Gentiles his sheepe. J haue, 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. In sum; The Elect are not alwaies members of the church; but yet it is required of necessity that in this life they bee brought vnto 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,²¹ and godly. The Elect when they are once indeede come vnto 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. Joh. 2.19. They went out from vs, but they were not of vs: for if they had beene of vs, they would haue continued with vs. 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.²² 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 haue.

Obiect. The Godlie also oftentimes fal away, as Dauid and Peter. Ans. They fall; but neither wholy, nor finally: which also befel vnto Peter. For he retained still in his minde the loue 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 loue of God was 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 haue sure and certain comfort. This we shall haue, when as wee shall not doubt of those things, which are here taught; and that especially, if euerie of vs 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 shall neuer depart from the Church and communion of Saints: because it is sanctified of God, and therefore is holy and conformed vnto God, not in perfection, but is holy first by imputation, by reason of the holines of Christ imputed vnto it; next by inchoation, because the holy Ghost dooth by little and little renew it, and repunge 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, 1.²³ 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 haue the same reconciliation, redemption, righteousnes, saluation, sanctification, by and for Christ. All the Saints haue 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 gathering together of the Saints,²⁴ for the worke of the ministerie, and for the edification of the bodie of Christ. But they are so distributed vnto 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 vs is giuen grace according to the measure of the gift of Christ.²⁵ 4. 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 euery member mutually.

²⁶The faithfull are called Saints in three respects, 1. Jmputatiuelie, that is, in respect that Christs sanctitie and nolines is imputed vnto 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 vnto Christ their head, and that from the head gifts are poured downe vnto them, both those which are the same in all necessarie to saluation, as also those which being diuers and diuersly bestowed vpon euerie one are requisite for the edification and building of the Church.

Now must we a litle more at large expound the first 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 vnto 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 euery 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 vine, 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 vnto the Lord is one spirit. 1. Iohn 4.13. Hereby know we, that we dwel in him and he in vs: because he hath giuen vs 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 vs, that he may dwel in vs: 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 haue beene faine to deuise their Vbiquite. For to obtaine that other communion which they woulde haue, they must needes affirme, that Christ dwelleth alwaies bodily in al his Saints.

Footnotes

1. Predestination proued by Testimony of scripture. ↩

2. Reprobation proued by scripture. ↩

3. Places of scripture reconciled, concerning gods wil to saue, and not to saue men. ↩

4. Christs ransome, though sufficient for all, yet not applied to all, doth not saue all. ↩

5. God not vniust, though hee afflict some for his glories sake. ↩

6. God in calling all, & yet sauing but some, doth not dissemble. ↩

7. The secret counsell of God, as touching our saluation is reueiled vnto vs. ↩

8. The Elect 〈…〉 wary & circumspect. ↩

9. The difference betweene predestination and prouidence. ↩

10. Election. ↩

11. Reprobation. ↩

12. The efficient cause of our election, Gods good pleasure, not any thing in vs. ↩

13. The cause of reprobatiō in God ↩

14. The cause of Damnation in men. ↩

15. The effects of Reprobation. ↩

16. Predestination, vnchangeable. ↩

17. Euerie man ought to bee assured of his owne Election, in speciall. ↩

18. The Election of others is to bee beleued in generall. ↩

19. No certainetie of reprobation either concerning our selues, or others. ↩

20. The elect are then first member of the Church when they are regenerated. ↩

21. The Elect cannot 〈◊〉 holy and 〈◊〉 from the Church. ↩

22. The reprobate at the length fall finally from it. ↩

23. The communion of Christes members with him, and among themselues. ↩

24. Eph 4.12. ↩

25. Eph. 4.7. ↩

26. Why the faithfull are called Saintes. ↩