OF THE DELIVERIE OF MAN

The questions to bee considered hereof, are fiue.

1 What mans deliuerie is, or in what things it consisteth.
2 Whether anie deliuerie might be wrought after the fall.
3 Whether it bee necessarie, and certaine.
4 What manner of deliuerie it is, and whether it bee perfect, that is a deliuerie from the euill both of crime and paine.
5 By what meanes it may be wrought.

1 WHAT MANS DELIVERIE IS

This worde Deliuerie is respectiue. For all deliuerie and libertie hath a respect to somewhat: to wit, it is a graunt, whereby any one is licensed according to honest lawes, or the order of nature, to be free from subiections, defects, and burdens not proper vnto his nature, and to doe thinges agreeable vnto his nature without lette or hinderaunce.¹ So the Deliuerie of man is an immunitie from miserie, that is, from the guilt and subiection or tyrannie of sinne: or, it is the right and power restored by Christ, to liue freely, according to GODS lawe, and to inioy those commodities which were at the beginning graunted by GOD vnto mans nature without prohibition or impediment. For thus to liue, agreed vnto mans nature, in respect of his creation: and not to liue thus, is mans most miserable and shamefull seruitude. As therefore the miserie and seruitude of man comprehendeth sinne, and death, or punishment: so his deliuerie, is a deliuerie from sinne and death; or a restoring of righteousnes and life euerlasting.

Nowe Deliuerie from sinne, is the perfect, both pardoning of sinne, that it may not for euer bee imputed; And also the abolishing of it in vs by regeneration, or newnesse of life, which is begunne here, but to bee perfected in the world to come. Deliuerie from death, is a Deliuerie, both from Desperation, or the feeling of GODS wrath, which beeing in the wicked here begunne, shall continue euerlastingly, and is called euerlasting death: and secondly, from corporall death and all calamities and miseries by our Resurrection and Glorification. In summe: That Deliuerie is a full restoring of life euerlasting, that is, of Holinesse, Righteousnesse, and felicitie, or perfect Blessednesse, and so of all good thinges which are contrarie to those euils. It is called Deliuerie, because men, without Christes satisfaction, are helde as it were fettered in gyues, and Captiues of sinne and hell.

2 Whether anie Deliuerie might be wrought after the fall

This question is necessarie. For if there be no deliuerie of vs out of miserie, in vaine make wee question of the rest. Againe, there is some cause to doubt thereof, to them especially,² vnto whom the doctrine of the Gospell is vnknowen. The Deliuerie therefore of man is possible. And the causes of the possiblenesse thereof are in GOD alone, declared in the sacred Scripture.

The first is his mercie and immeasurable goodnesse, which that hee woulde exercise in sauing of vs, not impeaching his iustice, he hath vttered in his word. John. 5.21. The father quickeneth whom he will.

The second is, his infinite wisedome, whereby hee knoweth, how to turne the purposes of the Diuel imagined and deuised to the reproche of GOD himselfe, by corrupting mankinde, and to the ouerthrowing of the saluation of Gods chosen, euen to the manifesting of his owne glorie, and to the saluation of his chosen. God therefore, by this his wisedome hath found out an admirable temperament, and such as no creature coulde haue found, of his iustice and mercie, in deliuering man, that is, such a way, whereby hee might shewe his exceeding both mercie and iustice.

The third is Gods omnipotencie, wherefore hee is able to performe that deliuerie of man from sinne and death, which hee through his immeasurable mercie, and wise counsaile decreed. Luc. 1.37. With God nothing shalbee impossible. To denie then mans deliuerie, is to spoile God of infinite wisedome, goodnes, and power, against that which is said, 1. Sam. 2.6. The Lorde bringeth downe to the graue, and raiseth vp. Psal. 68.20. To the Lord God belong the issues of death. Isai. 59.1. The Lords hand is not shortened.

Obiection. What the vnchangeable iustice and truth of god requireth, that is vnchangeable. But the iustice and truth of god requireth the casting away and damnation of man: for god had expresselie threatned euerlasting death to the transgressours of his lawe: and the iustice of god will destroie euerie thing that is not conformable thereunto. Therefore the casting awaie of man from the face of god is vnchangeable, neither is it possible that without the impeaching of gods iustice and truth man should escape euerlasting damnation. Aunswere. The Maior is to bee distinguished. What the iustice of God requireth, to wit, simplie without al condition, that is simply vnchangeable. It requireth the casting away of man with this condition, except there bee interposed a full and perfect satisfaction. Wherefore the iustice of GOD requireth that a sinner either satisfie, or bee cast away. Mathew 5.36. Thou shalt not come out thence, vntill thou hast paide the vtmost farthing. Replie. But impossible is it for vs to satisfie for our sinnes, or to beare sufficient punishment, so that wee may come from thence. Aunswere. It is impossible in respect of our selues, but not in respect of God. He knoweth the meanes how by an other full satisfaction may be made for vs.

³But that our deliuerie by another is possible, is knowen onely by the promises of the Gospel, and the reuealing of the holy Ghost forcibly mouing our hearts to beleeue the Gospel.

Here ariseth a question: Whether Adam after his fall might haue certainly promised himselfe deliuerie? Wee aunswere, that hee coulde not, without especiall promise, and reuelation. And before he had this, nothing could present it selfe vnto his mind, but the great iustice & truth of God exacting of him euerlasting punishment, for not yeelding obediēce. For flesh & bloud reueal not those things, which are the peculiar and proper benefites of the Mediatour. But some man may except: that the selfe same causes notwithstanding doe remaine, euen nowe after the publishing of the Gospell, to wit, the iustice and truth of GOD, who is neuer chaunged. If then Adam coulde not hope for deliuerie before the promise was published, neither could he after the publishing thereof. For so hee might haue reasoned: It is impossible that the iustice and truth of GOD shoulde bee impeached. But mans recouering and escaping out of punishment, would impeache the iustice and truth of GOD, because euerlasting punishment shoulde not bee inflicted on man which yet the iustice and truth of GOD require. For, the punishment to bee euerlasting, and yet man to wade and escape out of it, are thinges contradictorie, and of flatte repugnauncie. Therefore mans escape and deliuerie out of punishment is impossible.

This Obiection or temptation Adam might by the promise nowe made haue repelled on this wise. The Minor is true, if the escaping bee such, that sufficient punishment and equall to the sinne bee laide neither vpon the sinner himselfe, nor on another who offereth himselfe in the sinners place. But the iustice of GOD hath inflicted punishment sufficient for our sinnes, on his owne Sonne who offered himselfe of his owne accorde to sustaine it for vs. Wherefore mans escaping out of miserie, by the full satisfaction performed by the Sonne of GOD, doth not impeache but rather establish Gods iustice.

But againe it is replied: That which necessarilie doth not conclude punishment to insue, doth leaue some hope, neither willeth vs to dispaire of deliuerie from punishment. But the euent hath taught, that the casting away of man is not necessarilie concluded or inferred vpon the first fall of Adam. Therefore Adam beeing fallen, no not before the promise published concerning the seede of the Woman, ought altogether to haue dispaired of his deliuerie. Aunswere. Hee ought not verily to haue dispaired, neither coulde hee haue inferred vpon his fall necessarily, that his deliuerie out of miserie was simplie impossible; but neither coulde hee of the otherside haue certainely promised vnto himselfe, or hoped for it, before the publishing of the Gospell. Because neither hee nor any creature was able,⁴ or shoulde for euer haue beene able of himselfe to perceiue, or so much as imagine vnto himselfe a maner of escaping punishment, not repugnant to the iustice of God: except GOD had declared and reuealed the same by his Sonne. Hee might truelie (as others likewise, who liue out of the Church destitute of the worde of promise) haue probablie reasoned, that one day there shoulde bee a deliuerie. First, because it is not meete, that man the most excellent creature shoulde bee made of GOD to sustaine the greatest punishment, and that for euer. Againe, For that it seemeth not likely, that GOD woulde haue deliuered a lawe to man to no effect, that is, which shoulde neuer bee perfectly performed by him.

But except the voice of the gospel had come, mā would neuer haue beene able by these reasons long to haue withstood the tentation of the Diuel, who woulde easily haue refuted them by his owne example. Wherefore albeit these two reasons are of themselues most true (for GOD did not make mankinde vnto perpetuall miserie, neither made hee a lawe to no effect) yet man beeing fallen is not able, by reason of his blindnesse and corruption, without the promise and grace of the holy Ghost to assent vnto them, that is, is not able of them certainely and necessarily to infer, that he knoweth and hopeth for his deliuerance out of paine and miserie.

3 Whether Deliuerie be necessarie and certaine

That some should be deliuered and saued from destruction is necessarie. Obiection. But it is free vnto God,⁵ euen to saue none. Answere. It is free vnto God, to saue either al, or none, or some: for he was not bound to vs, that he should saue vs. Rom. 11.35. Who hath giuen vnto him first, and he shal be recompensed? Yet is it necessarie that he should saue some, not by any absolute necessitie, but by such as is called necessitie by supposition.

First, because God hath most freely and vnchangeably decreed,⁶ & promised this deliuerie published. A syllogisme thereof may be framed on this wise: It is impossible that God should either lie or deceiue. But God hath auouched and promised by an oth, that hee will not the death of a sinner, but will that hee bee conuerted and liue. The conuersion therefore and deliuerie of man, not onelie may bee wrought, but necessarily also is wrought.

Secondly, In the beginning God created mā, that he might for euer be magnified of him. Epes. 1.6. He hath made vs to the praise of the glorie of his grace. And Psalm. 89.48. Hast thou made al men for naught? Wherefore seeing God is not frustrated of the end of his counsels, it is necessarie that some be deliuered.

Thirdly, God did not in vaine send his sonne into the world, and deliuer him ouer vnto death. Iohn. 6.39. I came downe from heauen to doe his will which hath sent me. And this is the fathers will which hath sent mee, that of al which hee hath giuen mee I should loose nothing. Mat. 9.13. I am come to call sinners to repentance, & 18.11. The Sonne of man is come to saue that which was lost. Rom. 4.25. He died for our sinnes, and is risen againe for our iustification.

Fourthly, God more enclineth to the exercising and setting forth of his mercy, than of his anger. But he sheweth his anger in punishing the wicked. Therefore he must shew his mercy in sauing the Godly.

4 What manner of Deliuery this is

The deliuerie and setting of man at libertie is necessarilie compleat, that is, in al ponites perfect,⁷ euen from both euils, both of crime, and of paine. First, because God is not a deliuerer in part onely, but saueth and loueth perfectly those whom hee saueth. 1. Iohn 1.7. The bloode of Jesus Christ cleanseth vs from all sinne, to witte, as touching both the formall partes thereof, the guilt, and the corruption of sinne.

Secondly, because he doth perfectly punish the wicked, that his iustice may bee exactly satisfied by their punishment: Therefore doth hee perfectly deliuer the godly from punishment; because he is more inclining & propense to mercy than to anger. Thirdly, because we were fully & perfectly lost in Adam. But Christs benefit is not imperfecter, or of lesse force than the sin of Adam, which it would be, if he did not perfectly deliuer: because al haue lost al their righteousnesse, saluation, and blessednes in Adam. Therefore righteousnes and felicity is restored by Christ.

Each of these deliueries, both from the euill of crime, and from the euil of paine or punishment, is necessarily perfect. Because the image of God, glory and blessednes, which is restored vnto vs by Christ our redeemer, is more glorious, & greater than that,⁸ which we lost in Adam. Our deliuery from euerlasting death or damnation is most perfect, euen in this life, both as touching the parts thereof, and also in degree. Because Christs satisfaction for our sinnes, which is imputed vnto vs, is a most perfect conformity and correspondence with the law of God: Now from other calamities we shal be fully deliuered in the life to come, when as the remnants of sin in vs shalbe vtterly abolished. In the meane season, they are mitigated vnto the godly, euen in this life, & turned into fatherly chastisements.

⁹ Our deliuery from crime or sinne by regeneration, is perfect, not at once in a moment, but successiuely by degrees. For in this life it is perfect, as concerning the partes thereof, but as by a beginning onelie, that is, all the partes of obedience are begunne in the redeemed, or beleeuers: so that, as long as we liue here, it is daily augmented by new accessions and encreasings. But after the departure of the soule out of the body this deliuerie is perfecter: because then man doeth wholy cease from sinne. After the resurrection and glorification it shall bee most perfect, both as touching the partes thereof, and in degree. For then shall God bee all in all, that is, hee shal immediatly blesse vs with exceeding happinesse, so that nothing shall remaine in vs repugnaunt to God: but whatsoeuer shal be in vs, that shal be of god. But now there is somewhat in vs, which is not of GOD, euen sinne it selfe.

5 By what meanes mans deliuerie may be wrought

The meanes whereby we may be deliuered from the curse, and beeing reconciled to God, may be accounted iust before him, is only one, euen a full and condigne or worthy satisfaction, that is, punishment for sinnes committed, or obedience omitted. For the Lawe,¹⁰ when as wee haue not perfourmed obedience, dooth iustly exact punishment of vs: this being sufficiently paied, wee are receiued of God into grace, and beeing indued with the holy spirit are renued to the image of God, that wee may hence-forward obey his Law, and enioy euerlasting blissefulnes. Beeing therefore reconciled vnto God by satisfaction most fully perfourmed vnto the Law, we are deliuered then from sinne also, that is, from corruption it selfe, by regeneration, that is, by the forcible working of the holy Ghost, abolishing it in vs, and restoring true holines and righteousnes, heere, by beginning it, and in the life to come also, by perfecting and absoluing it. This deliuery is necessarily knit with the former, as a necessary effect with his proper & nearest cause. For God wil of that condition accept of this satisfaction, and for it pardon our sinne, so that wee leaue off to offend him hereafter thorough our sinnes, and be thankfull vnto him for our sinnes pardoned, and other his benefites. For to bee willing to bee receiued into Gods fauour, and yet not to be willing to cease from sinning, is to mock God. Wherfore they who are receiued of God into fauour, are withall regenerated: and satisfaction is the cause, as of acceptation, so also of regeneration. Now that, if satisfaction or sufficient punishment come not betweene, there is no deliuery from the guilt, or from sinne it selfe: the cause hereof is gods great iustice, and truth, which his mercy dooth no way ouerthrowe, Deut. 27.26. Cursed bee hee that confirmeth not all the woordes of this Law, to doe them. Matth. 5.18. It is not possible that one iot of the Law should fall, that is, be frustrate, till al thinges be fulfilled. Psal. 5.4. Euill shal not dwel with thee. Seeing then the Lawe is not an emptie sound, and doth exact satisfaction for sinne committed, equall vnto the fault, it is wholy necessary, that we performe it, if we wil be receiued of god into fauour.

Heere are wee met with an Obiection: But wee neuer satisfie the Lawe, therefore this manner of escaping punishment, is vaine and imaginary. We Aunswere. Wee are not able to satisfie by obedience; wee are, by paying the penalty which the Law in most full manner exacteth for our obedience omitted. Reply. But the Lawe requireth obedience, that is, the loue of God and our neighbour. Therefore it is necessarie, that the Law be satisfied by obedience. Aunswere. The Antecedent or former proposition is to be distinguished. The Lawe requireth obedience, that is, which was after to bee perfourmed: this beeing perfourmed, the Lawe was satisfyed. But if it bee not perfourmed, then the Lawe exacteth punishment, as a satisfaction for obedience omitted. For neither can satisfaction bee made by obedience, for the breach of the Lawe, or for omitting of obedience. Because the obedience or Godlinesse which followeth the breach of the Lawe, when as it is due for that present, when it is perfourmed, cannot at all satisfie for the debt or offence or trespasse which is past. Wherefore sufficient punishment, is that satisfaction, which the Lawe and Gods iustice exacteth at our handes for the not perfourming of obedience, that wee may bee accepted and beloued of God.

This beeing sette downe and resolued of, further demaund is made, by whome that satisfaction or punishment is to bee perfourmed? The Lawe will haue it perfourmed by vs, and that iustly: but it yeeldeth not ability to perfourme it, neither any where maketh declaration thereof. But the Ghospell declareth and sheweth vs Christ, by whome we may satisfie. By our selues wee cannot.

First, because the Lawe requireth perfect satisfaction: it is not perfect,¹¹ except it bee either eternall (for all sinne is an offence against the infinite good: If then this infinite good must bee satisfyed, satisfaction must needes be made by eternall punishment, which aunswereth in equality to that infinite good) or else temporall, yet equall to eternall, and worthie to bee accepted by the iustice of GOD for satisfaction. If it bee eternall, then neuer shall wee bee deliuered or recouered out of punishment, death and sinne beeing fullie conquered: because it can neuer bee saide, that wee haue satisfyed (which implyeth the ende) but onelie that wee are satisfieng (which sheweth the perpetuation and continuing of punishment) which satisfaction is such as the punishment of the Diuels and reprobate men, which neuer shall haue an end. Nowe for a Temporall punishment which shoulde bee aunswerable and equall to eternall, there is no man, by reason of manifolde imperfection who can perfourme it.

Secondly, because dailie wee heape vp offences and debtes, yea euen in our punishmentes themselues, while wee doe not in them acknowledge God to be iust, and iustlie to punish vs for our sinnes, but murmur and fret against him. Wherefore our paines and punishmentes must needes be also heaped vp and encreased. For he, who goeth on afterwards in offending him, whom he hath heretofore offended, can neuer haue him fauourable vnto him. Thirdly, because wee cannot deserue of God, that hee shoulde pardon vs our present sinnes, muchlesse our sinnes past. Neither can wee pay the debt past, with that, which wee owe presently. Since then wee are not able by our selues, wee must needes make satisfaction by another.

Obiection. The Lawe requireth OVR punishment, because wee haue sinned. Aunswere. The Lawe requireth ours, but not exclusiuely, so that it doth not admit it to bee performed by another, for vs. For, albeit the Law knoweth not this satisfaction for our sins made by another, & to be imputed vnto vs, but the Gospell onely reuealeth it: yet no-where dooth the Lawe either exclude or disalowe it. Wherefore it is not contrarie to the Lawe, that another should satisfie for vs. Reply. But that another should be punished for offenders, is vniust. Aunswere. That another should bee punished for offenders, is not disagreeing with Gods iustice,¹² if these conditions cōcur withall. 1 If hee who is punished, be innocent. 2 If he be of the same nature with the offenders. 3 If of his own accord he offer himselfe to punishment. 4 If himselfe be able to recouer out of punishment, and not inforced to perish therein. And this is the cause that men can not iustly punish ones offences in another, because they cānot bring to passe, that the partie punished shoulde not perish in the punishment. 5 If hee wish and attaine vnto that ende which Christ respected, euen the glorie of GOD, and saluation of men.

¹³Furthermore, that other, by whom we must satisfie, either must be a creature onlie, or God to. But no mere creature, be he man, or not man, can satisfie for man, which is a sinner. First, because the iustice of God doth not punish in other creatures that, which man hath committed. But man hath sinned. Therefore all humane nature which hath sinned, ought to bee punished, Rom. 5.12. As by one man sinne entered into the world, and death by sinne, and so death went ouer all men, for as much as all men haue sinned. Secondly because no creature at al can sustain temporal punishment equiualent to eternal. By reason therefore of the infirmitie & weakenesse of the creature, there would not be proportion betweene the punishment & the sinne, and so not sufficient punishment. Psalm. 130.3. If thou Lord straitly markest iniquities, O Lorde, who shall stande? Rom. 8.3. Because the Lawe was not able to iustifie, God sent his sonne. Deut. 4.24. God is a consuming fire. Thirdly, He who is himselfe defiled with sinne, cannot satisfie for others. Fourthly, Because the punishment of a meere creature would not bee a price of sufficient woorthinesse and valewe for our deliuerie. Wherefore our Mediatour must be a man: yet so, that he be god also. Fiftly. The same is also shewed by this, that the deliuerie of man is wrought after a sort also by regeneration. But to purge out sinne, and to make fleshie hearts of stonie, is the worke, not of any creature, but of God alone. For his it is to restore the image of God in vs, who first created it in vs. Seeing therefore wee haue neede of a Mediatour for our deliuerie, we must nowe speake of him.