will long 〈◊〉 for that 〈◊〉 cannot long retaine the false appâ—rance of gold Sound graine doâ—â— endure the flaile and the fanne but the chaffe with a little ventilaâ—iâ—â— will bee scattered into the ayre A naturall colour is more permanenâ—â— counterfet is easily descried A tâ—â—â— friend will not relent euen in aduersitie but a false dissembler will change with euery winde Great is the stabilitie of truth on euery hand for the germane Disciples of Christ are solide and firme neither are they easily altered by sorrowfull lots but such as are dissemblers are not constant no not in time of peace 〈◊〉 loc de Patientia ca. Quod sit patientia pag. 757. Faith temporarie is not true faith Therefore clearely I haue made demonstration That perpetuitie is such an essentiall propertie of true faith as that vnlesse it be perpetuall it cannot bee or bee called true faith A description of true faith FAITH therfore is a vertue or efficacie the same liuely and perpetuall freely infused into the hearts of the Elect that is ours from the Father for Christ his sake by the Holy Spirit whereby we beeing perswaded that whatsoeuer is proposed in the writings Propheticall and Apostolicall to bee the word of God we embrace totally the Lawe and the Gospell with an inâ—ubiâ—â—â—e and constant assent as the true word of God and in such sort wee doe receiue them as that by the Law we doe verily acknowledge our sinnes feele the wrath of God despaire of our owne strength and are affected with a sound desire of the Mediator who may take away our sinnes pacifie Gods anger minister streÌ„gth to vs for auoiding of sinne and the obseruation of Gods Lawe and by the Gospell we may truely acknowledge Iesus to be very Christ God and Man one Mediatour and together with the Father and the Holy Spirit common to both our â—â—uiour and the same for perpetuitieâ— and so acknowledged doe 〈◊〉 him and in all our necessities doe call vpon him our whol confidence and hope of the remission of our sinnes saluation and life eternall being setled and defixed vpon him alone and being perpetually affected with the loue of him we may continually bend our studies for to doe his Lawe and that partly that his Name may be for euer glorified by vs partly that wee may testifie our selues to be the children of God by perpetuall obedience partly to conclude that so many as possibly wee can wee may bring not onely by our tongue but also by the sanctimonie of our whole life vnto Christ and confirme such as are wonne more and more in his faith This is my description of faith and that plenarie and composed of all his causes and principall effects the singular parts whereof are in a manner formerly proued First that it is a vertue or efficacie and therefore a certaine habite as formerly is manifested in the first partition of faith where faith was diuided into Habite and Act. And it is vulgarly held in opinion That Faith Hope and Loue be termed Vertues Theologicall And not onely Bucer but likewise many other doe often so define faith as they call it to be a gift of God and a worke of the Holy Spirit in the minde of the Elect whereby they beleeue the Gospel of Christ Therfore there is a discrepance between the gift whereby we beleeue and the very motion of the minde and action of beleeuing Nay more in Disput Ratisâ—onensi pag. 443. the same Bucer doth ratifie that definition of faith wherein it is said That Faith is a vertue celestiall and freely infused Againe pag. 445. hee concludeth the definition of faith saying Faith therefore whereby wee beleeue God and are iustified what can it be else but that efficacie celestially inspired that doctrine and testification of the holy Spirit wherby wee embrace and willingly receiue the proffered promise of remission of sinnes Vertue likewise is it called of the Philosophers which maketh his subiect good so Tullâ—â— de finibus Vertue is that efficacie whereby the thing whereof it is a Vertue is made perfect Now Faith truely maketh him good and perfect whose heart it possesseth for iâ— maketh men â—ust it purifieth the heart c. Therefore it is a vertue Secondly liuing and perpetuall These likewise being two qualities essentiall to Faith expressing the nature thereof were before demonstrated cap. de fide Thirdly infused This is added that difference may bee put betweene vertues either by nature ingraffed or attained by study and those which are giuen from Heauen aboue Fourthly from the Father This is annexed to giue notice from whence as from the first fountaine faith issueth that is from our Father for hee is the fountaine as of Diuinitie so of all vertue and all good Iames 1. Euerie good giuing and euery perfect gift is from aboue descending from the Father of Lights Fiftly for Christ his sake For no good thing is conferred vpon vs but â—or Christ And hee by his Passion meâ—â—â—ed to the Elect as saluation and life eternall soe also Faith whereby they receiue saluation aâ—â— life Sixtly by the Holy Ghost That the immediate and officaciâ—â—s cause efficient of faith in vs may be expressed and that it may be vanderstood that the outward preaching of the word sufficeth not the force of our free wil as the PelagiaÌ„ supposed but that the inward operation of the holy spirit is necessary to beget faith in vs. For as the loue of God is spread abroad in our hearts not by free will which ariseth out of vs as saith Augustine but by the spirit which is giuen vnto vs so also faith is infused into our heartes by the holy Spirit and not by freewill Seauenthly freely That all our merit may bee excluded and that faith may be acknowledged to be a free gift of God as the Scriptures do in euery place testifie Eightly into the hearts of the Elect. For true faith is peculiarly â—â—uen to the Elect as both Augustine and Bucer do teach euery where according to the scriptures therevpon it is called by Paul the faith of the Elect. Neither doth it only possesse the mind but principally the heart Ninthly that is ours That is adioyned That euery of vs might beleeue that hee is of the number of the Elect and that wee should not repute our selues secluded out of their society Tenthly whereby wee are perswaded that that which is proposed c. This is the first effect of Faith infused that it should perswade that to be the word of God which indeed is the word of God heerevppon it is termed of the Grâ—cians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perswading For we cannot receiue and assent vnlesse we be first perswaded that it is the word of God Eleuenthly The whole both Law and Gospell this is the matter of faith wherevppon it is occupied For faith doth beleeue not only the Gospell but also the law to bee the word of God and it doth receiue and embrace as well the
Law as the Gospell Twelfthly as the word of God For although it be preached of men yet faith entertaineth it not as of men but as it is the very word of God as the Apostle saith Thirteenthly with an vndoubted and constant assent For it is the property of true faith to exclude doubtfulnes wherevpon iâ— is also called a ful perswasion for it is the euidence of thinges not seene Heb. 11. â— with constant assent is added foâ— that true faith doth not now assent and then dissent but at all times and constantly giueth her assent sometime indeed more stedfastly sometime more weakely yet it beleeueth constantly Fâ—r it neuer reiectetâ— the word of God as false Fourteenthly And so wee receiue as by the Law Heere are expressed the speciall effects of faith and first such effects as it begetteth in vâ— by the view and assent to the Law of God for these effects are 4. well knowne to all Whereof the first is the knowledge of sinne the next a sense of Gods anger against sinne the third despaire of our owne strength from hence that wee perceiue the Law to be spirituall and to exact most perfect obedience and our selues to be carnall and fold vnder sinne the fourth is the desire of the mediator For it is our Schoolmaister leading to Christ Fifteenthly And by the Gospell For these are principall effectes of faith which it produceth in the Elect euen from hence for that it looketh with a single eye into the Gospel of Christ The first is the true knowledge of him who is immediately published in the Gospel that is Iesus that hee is very Christ God and man in respect of his person the Redeemer in regard of his office alone for that hee only paid the price together with the Father and the holy Spirit câ—mmon â—o both our Sauiour For although he alone paid the price and in that respect properly is the sole Mediator yet hee alone doth not saue that is iustifie regenerate blesse but iointly with the Father and the Holy Spirit perpetuall because he continueth the worke of our saluation already begunne So that Faith effecteth that wee doe acknowledge by Christ euen the Father to be our Father and the Holy Spirit as him by whom dwelling within vs we are regenerate and sanctified The second effect is That by this faith we doe not only acknowledge this our only Sauiour to be our God but withal so acknowledged we embrace him euen with true loue and reuerence euen as our God our Father and Sauiour Herewith is ioyned our confidence touching remission of sinnes and hope of plenarie attaâ—nement of life eternall by the mercy and goodnes of God and for the merits of Iesus Christ The third is inuocation which ariseth out of knowledge confidence and hope The fourth the study of obseruing the Law and will of God this floweth immediately from the loue and our reuerence towards God Sixteenthly And that for his name sake Here bee three endes of ouâ— obedience studie of good works The first is Gods glorie the next is the testification of our fillall adoption and faith the third the saluation of the Elect but of them who as yet are without that they may come vnto Christ of them which are within that they may be preserued in Christ This is a briefe portraiture of faith But yet if neede require I will more fully explaine it and confirme it by sinne testimonies of scripture I doe speake of this faith when I doe speake of faith specially in this question of the perseuerance of the Saints in faith from which I contend that the Saints can neuer totally fall away for that they do not vtterly loose that root that is the vertue or force infused which some call Habit others the seed for the word of God which it retaineth neither doe they vtterly shake off all the fruits thereof for that God doth both the one and the other perpetually preserue in them for his promise sake and the merit and intercession of Christ I doe not follow the definition of some most learned men who doe so define faith as that they say it is a confidence in the mercie of God promised for the son of Gods sake For although I doâ— not dislalow this definition yet is it not plenarie And although this fiducie be inseparable from true faith yet fiducie to bee one thing and â—aith another the Apostle plainely teacheth 3. ad Ephes saying In whom or by whom Iesus Christ wee haue boldnes and entrance adding withal with confidence by faith in him The Apostle calleth fiducie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh that the effect of this Likewise the definition of faith Hebr. 11. doth more largely extend it self then the name of fiducie And Bucer in libâ— dâ— Reconcil Eccles in articul de Iustif doth plentifully declare that faith doth differ from fiducie although both of them be inseparably â—oâ—oâ—ned together For this cause therefore I rather make choice to follow Bâ—â—â—â—r by so defining of faith that I should call it an efficacie or vertue freely infused into the hearts of thâ— Elect c then to call it a fiducie oâ— confidence Of Grace GRACE â—olâ—arrâ— as concerneth 〈◊〉 is present controuersie first is taken for that aeternall fauour of God wherewith he did dignifie vs from all aeternitie before all other Nations that verily he should Elect vs in Christ vnto life eternall after calling in due time iustifying and glorifying vs. This Grace is called by another name that euerlasting loue wherwith God hath embraced vs in his Sonne Christ Of this Grace elsewhere most frequently but especiall 2. Tim. 1. Hee hath called vs with an holy calling not according to our workes but according to his purpose and grace which is giuen vs in Christ before all times and nâ—w manifested by the appearing of our Sâ—â—iâ—r He saith it was giuen vs yea before we were borne but as then not manifested Of this grace I speake in the Question of perseuerance and contend that all to whom before all times as the Apostle speaketh this Grace was giuen shall neuer fall away for that as that grace was giuen before they were borne neither the sinnes where inâ—â— God did fore-see they should fall could let him but he would bestow this grace vpon them Now therefore there is nothing now that can effect that they should fall away from this Grace For it is nothing else but the free loue of God eternall and vnchangeable towards his Elect. And this Grace is in God himselfe and therefore is it immuble in vs is onely the knowledge sense and effects thereof therfore saith the Apostle which was giuen to vs. before all worlds but now manifested by the comming of our Sauiour Grace therefore is taken secondarily for the effects of that Grace or fauour and loue whereby God hath embraced vs before al worlds which effects beeing different the graces also are called diuerse for they are
for I see one Law of my members rebelling against the 〈◊〉 of my minde Who in this place cannot see in the Apostle being Regenerate â— double man inward and outward Rom. 6. 〈…〉 old man â—â— also true 〈…〉 The old man in the Apostles â—â—â—oning in the whole man 〈…〉 Adam concept both in soule and bodie 〈◊〉 〈◊〉 off the old 〈◊〉 and put on the new What is the 〈◊〉 〈◊〉 the same man totally as he is renewed and regenerate 〈◊〉 Christ Ephes 7. That his might 〈◊〉 〈◊〉 you according to the 〈◊〉 of 〈◊〉 〈◊〉 to be strengthned in 〈…〉 holy spirit â—â— the inward 〈…〉 which place Bucer 〈…〉 saith hee the inward 〈…〉 man reformed as by the 〈…〉 vnderstandeth the 〈◊〉 man and 〈◊〉 and 〈◊〉 〈◊〉 ward is that which 〈…〉 calleth â—ow and the 〈◊〉 which 〈◊〉 are old Thus Bucer 〈◊〉 putting off the old man and pâ—â—ting on the â—ow 〈 ◊〉 〈◊〉 The old man of faith hee 〈◊〉 〈◊〉 whol 〈◊〉 as it is brought into the world and 〈◊〉 doe bring it with vs from the wombe of our Mother without the holy Spirit which is called flesh Col. 3. Thus Bucer Therfore it is apparant That this distinction is not monstrous QVEST. II. The manner how the Saints do sinn willingly COncerning the next point they condemne this Proposition as false and monstrous That the Saints or Regenerate when they sinne and that willingly doe sinne not according to the inward man that is in that part wherein they are â—egenerate but onely according to the outward 〈◊〉 that is in that part wherein they are not regenerate or â—â— sinne not according to the spirit but according to the flesh 〈…〉 will sinne by the will of th◠〈…〉 but by the will of the 〈…〉 therefore to sinne in will 〈◊〉 not 〈◊〉 and with consent but not 〈◊〉 which others doe hold 〈◊〉 much as not to sinne with the 〈◊〉 minde I say they do reiect this Pâ—â—position as false and horrible as before is said and on the other side they contend that the Saints 〈◊〉 they sinne with consent as 〈◊〉 and Peter sinned that they 〈◊〉 with the whole and full will and with all their heart For so 〈…〉 of Peter that hee denied 〈◊〉 with the whole hearâ— and with 〈◊〉 whole heart abhorred Christ 〈◊〉 therfore from hence they 〈…〉 That the Saints when they sin wâ—â—lingly that they loose 〈…〉 and the Holy Spirit totally But 〈◊〉 the contrarie part I doe condeâ—â—â— this their resolution both geneâ—â—lly in all men sanctified and specially in Dauid and Peter as reâ—â—â—nant to the holy Scriptures and the 〈◊〉 and holy Fathers of the Church but that former sentence I 〈◊〉 approue and embrace and am â—â—ereunto perswaded by many 〈◊〉 both out of holy Writ and â—athers and testimonies of learned 〈◊〉 whereofsome I will haue subsequently set downe If the Saints when they sin with will doe sinne with the totall and full will and with the whole heart then they doe not â—ate sinne in any part or detest and nill it but this is most false and dissonant to the holy writings Rom. 7. The Apostle thus speaketh of all the Saints and Regenerate being in his owne person represented The Law is spirituall but I am carnall scilicâ—t according to the outward man sold vnder sinne that is vnder the tyranny of originall sinne as a bought seruant vnder the tyrannie of his Master but such seruants doe not loue their tyrannicall Masters neither do they willing seruice vnto them for they doe alwaies desire libertie Therefore hee teacheth 〈…〉 Saints doe alwaies hate 〈…〉 when they 〈◊〉 they 〈…〉 full will from the heart 〈…〉 hee more fully explaine 〈…〉 addeth for what 〈…〉 I allow not that is 〈…〉 commend it nor in the will 〈…〉 outward man doe I 〈◊〉 it 〈…〉 of these he signifieth by the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as elsewhere often 〈…〉 as Rom. 9. â—e hath 〈…〉 his people which â—e 〈◊〉 〈…〉 knew to be his and before 〈◊〉 〈◊〉 So Mat. 11. I knâ—w you nâ—t 〈…〉 wâ—th in the Apostle Not that 〈◊〉 I would that I doe but that 〈…〉 that I doe that is that which I 〈◊〉 in the will of the spirit that 〈◊〉 I doe not 〈◊〉 that 〈…〉 good but that which I hate 〈…〉 spirit that I doe a◠〈◊〉 〈◊〉 that which is euill Hee 〈…〉 teacheth that in the 〈…〉 they â—e regenerate there 〈…〉 an hatred of sinne although 〈…〉 bee carnall they doe alwaies 〈◊〉 sinne which thing a little after 〈◊〉 reporteth saying The good that â—â—â—â—ld I doe not but the euill which I hate in the Spirit that I doe aâ— carâ—all and by and by for I am deâ—â—ghted with the Law of God according to my inward 〈◊〉 for I sâ—â— oâ—â— Law in my members â—â—â—â—lling to the Law of my minde and leading 〈◊〉 〈◊〉 to the Law of sinne which is in my members Loe here an expliâ—aâ—ion and confirmation of that he spoke in the beginning 〈◊〉 when hee said 〈◊〉 â—arnall sold vnder sinne Therefore the Regenerate in respect of the inward man which hateth sin they doe it not with all the heart for that in spirit they detest it and are as vnwilling seruants vnto it hereupon they both lamenting this miserie and 〈◊〉 as it were constrained doe 〈◊〉 ouâ— with the Apostle O 〈…〉 that I am â—hâ— shall deliuer 〈◊〉 from the â—â—dy of this â—â—ath and because they doe 〈◊〉 that they shâ—ll certainely be 〈◊〉 by Christt therefore they support themselues with this hope saying The grace of God through 〈◊〉 Christ our Lord. And that whiâ—◠〈◊〉 had taught in long speach â—â—â—â—â—cludeth after in the end of the 〈◊〉 saying Therefore I my sâ—lf◠〈◊〉 my mind sâ—rue the law of God 〈◊〉 my flesh the law of sinne That the â—postle doth here speake of the â—â—generate all learned men doe 〈◊〉 knowledge And that he doth not only 〈◊〉 of the motions of concâ—pisence 〈◊〉 likewise of actuall sinnes whiâ—◠〈◊〉 Saints somtime doe commit 〈◊〉 the testimonies of learned mâ—â— these wordes so often repeated 〈◊〉 giue notice I do I act I 〈…〉 serue So also Bucâ—â— writeth â—â—â—â— this place to dâ—â— saith hee soâ—â— doe take here for to lâ—st but â—o 〈◊〉 speaketh not he vnderstandeth tâ—â— fact it selfe which is effected by â—â—â— violence of concupiscence â—â—â—trary to that which the mindâ—â—â—â—gesteth and the minde 〈◊〉 to the Law approueth Therfâ—â—â— if the Saints euen in sinnes actuall doe worke as they bee carnall that which they would not but hate as they be regenerate and spirituall it is manifest that the Saints doe neuer sinne with the whole will and plenary consent Nay the Apostle proceedeth euen thus far in that place as because the Saints doe not sinne with a full will neither according to the inward man therefore he saith that when they commit sinne it is not the Saints them selues who doe or worke euill but sinne it selfe that is Originall corruption which is in their members For thus hee reasoneth But if I doâ— that
sempiternall Iohn 8. If yee shal abide in my word then shall yee bee verily my disciples Therefore such as are true disciples of Christ abide in the word of Christ that is perseuer in his faith and word For as these two are liable to a mutuall conuersion such as doe not abide in the word of Christ are not true disciples of Christ and such are not true disciples of Christ as do not abide in the word of Christ so also these two are conuertible they that abide in the word of Christ are true disciples of Christ and they that are true disciples of Christ those abide that is perscuere in the word of Christ Heb. 3. But Chr. as the sonn is ruler in the house whose house wee are if we do retaine firme our fiducy that hope whereof we doe glory vnto the end Not onelie the whole Church vniuersallie is called the house of Christ but also euerie faithfull one And Mathew 12. Not onely the whole Synagogue was meant by the name of the house cleane swept into which did enter the seuen Spirits worse then the former but also by that name was signified euery hipocrite and temporizer Therefore of these wordes of the Apostle are collected these two combining conuersions the first they that doe retaine firme faith hope in Christ vnto the end are the house of Christ and they that are the house of Christ doe retaine firme faith and hope in Christ vnto the end The second they who doe not retaine firme faith and hope vnto the end are not the house of Christ and they that are not the house of Christ such doe not retaine faith and hope vnto the end Now all the Elect and Saints of whome is the Question are the house of Christ for I speake of them in whose hearts Christ dwelleth by faith therfore al the Elect now sanctified in whome Christ truely dwelleth and therefore which are made the house of God doe retaine faith and hope vnto the end Wherefore they cannot vtterlie fall from Christ and faith Iohn 10. The Lord saith of his 5 Iohn 6. 17. sheepe I doe giue vnto them life eternall neither shall they perish for euer neither shall any man take them out of my hand These words are declaratorie first that his wil is that the sheep giuen to him of his father shall not bee taken out of his hands secondlle hee declareth that this his will is accomplished that both the father which giueth and hee which receiueth are stronger then all creatures Therefore it is a necessary consequent that after the Elect be once giuen into the hands of Christ by faith they cannot after be taken out of his hands and that neither for euer nor for a time For therevpon it would follow that the Father and Christ should bee more infirme and weake at least for a time then hee who should violentlie take such sheepe out of his hands for a time But this is blasphemie for hee saith absolutely Himselfe and the Father which gaue is mightier to wit at all times and alwaies then al creatures Therefore in no case can it be that the Elect after they be once giuen by faith into the sauing hand of Christ should bee taken out of his hand or vtterly faile from him So also hath Bucer expounded this place Againe saith hee it is to be obserued that it is of his onely loue that wee are sheepe and doe follow Christ then being such wee can neuer fal away for that the Father and Sonne are one and haue the same hand that is power out of which none can neuer take away them whome it hath once apprehended for saluation And they are apprehended to whomesoeuer it is giuen to heare and follow the voice of Châ—ist for that none can doe but sheepe These things Bucer Therefore as well out of the words and argumentation of Christ as of the interpretation of Bucer and also that particle Once it appeareth That the euasion is very childish whereby the aduersaries striue to auoid all these places by quamdiu How long and finaliter finallie Besides these testimonies of the Scriptures in the old and new Testaments which ye haue in my Lectures these also which I haue now alleadged do to mee appeare by sufficient plainenesse to confirme this doctrine of the Perseuerance of Saints in the Faith When you desire I wil produce more Moreouer that you may vnderstand that I do not abuse Scriptures for confirmation of this doctrine I will now produce both testimonies of the fathers of the ancient church as alse of later diuines whereby the same sentence shal be so confirmed as that vnlesse a man will purpose lie shut his eies against the truth he can make no further doubt Out of the Fathers BVt I will not relate all the Testimonies of Fathers both for that a short confession will not beare it and for that yee haue many in my Praelections of Perseuerance and confirmations thereof amongst the Actes there yet some I will briefly remember Augustine is totallie on my side Out of his bookes many testimonies are in my Lectures I will report one To. 7. de corept gratia cap 12. Hee compareth grace giuen to Adam in the Creation with that which is now giuen to the Saints Elected and hee sheweth ours to be greater then that for that hee had grace whereby hee had power to perseuer if he would but not that whereby he was willing to perseuer but wee by Christ haue receiued grace whereby we haue will to perseuere and therefore wherby we doâ— peâ—seuere Primo itaâ— homini c. Therefore to the first maÌ„ who in that good whereby hee was made vpright hee receiued power not to dye power not to forsake that good was giuen assistance of perseuerance not whereby hee did perseuere but without which through free wil he had not ability of perseuerance but now to the Saints predestinate for the Kingdome of God by Gods grace not onely such assistance of perseuerance is granted but such as that perseuerance it selfe is giuen vnto them not onely that without this gift they cannot but perseuere For he did not only say Without me Iohn 15. yeâ— can do nothing but hee said also Not yeâ— haue chosen mee but I you and â—et you that yee should goe and bring forth much fruit and that your fruit should remaine By which words he did manifest that he gaue vnto them not onely iustice but also perseuerance therein For Christ so ordaining them that they should goe and bring forth fruit and their fruit should remaine who dare say Perchance it shall not remaine For the gifts and calling of God are without repentance but it is the calling of such as are called of purpose Therfore Christ making intercession for them least their faith should faile doubtlesse it shall nor faile to the end hereby it shalâ—perseuer vnto the end neither shal the non â—anenâ—em end of this life find it to be
Sermons of OEcolampadius out of Latine into the Germane Language that they might bee read euen of the people Musculm in locâ—s communibus Of remission of sinnes cap. 6. concludeth That forgiuenesse of sinnes once obtained cannot in the Elect bee made frustrate and that for this reason because they neuer so doe sinne that they fall away from grace saith he Euery sinne doth not extinguish grace praecedent but the returne to our old impretie as to the vomit doth extinguish it It is one thing to defile the feet after the Lauer and another thing to tumble againe with the whole body like the filthie sowe in the filthy wallow It is one thing if the wife doe often offend her husband and another if being faithlesse shee doth violate by adulteâ—ie the coniugall faith and bond and doe make her selfe deuoided of all matrimoniall association So it is one thing simply to sinne which is incident euen to thâ— sonnes of God another thing vtterly to fall awaic from the grace of God to slide away to crucife Christ a fresh and to exexpose him vnto reproch which is the propertie of the reprobate not of the Elect. Of the latter kinde of sinning the Epistle to the Hebrewes speaketh not of the former therevpon cap. 10 he speaeketh expreslie By how greater punishment shal be vexed thinke yea who trampeleth vnder foote the Sonne of GOD and doth recompe the bloud of the Testament as a thing prophane by which he was sanetified and doth despight the spirit of grace Hee speaketh of the same relapse whereof hee treated cap. 6. Of the former the Apostle 1. Ioh. 2. speaketh If any man sinne we haue an aduocate with the Father These things Musculus Philip Melancthon to omit other most euident places of this point in other Tomes I will onelie recite such thinges as he writ in his last exposition vpon the first epistle to the Corinthians cap. 10. vpon these words But God is faithfull c. hee proposeth this question in this form But seing so many being ouercome of Satan and their owne frailtie doe runne headlong into their owne ruine for example the greatest part of the people in the wildernesse and the Parable of the Sower cap. 13. Matthew doth signifie most men to fall away from God How can this agree with these words seeing such a multitude is not preserued To this Question hee returneth answere in these words I answer In the church there haue alwaies beene two parts one hauing beginning of feare and saith which though they be infirme yet haue they exercises of repentance and invocation and doe retaine the feare of God and faith Of this part that is spoken To him that hath shal be giuen also Psalme 144. The Lord is nigh to all them that call vpon him in verity againe How much more will your heauenly Father giue his holy Spirit to them that aske him againe Esai 66. To whome shal I haue respect but to the contrite in spirit and that tremble at my word the other part is secure without the exercises of repentance rnd invocation besotted with pleasures or admiration and confidence of their owne wisdome and iustice as Saul Achitophel Absalom and infinite others These are ouercome of Satan for that they want the feare of GOD they know not their owne infirmity they are without remorse and doe not desire helpe from God In this place Philip first propoundeth the Question of such as are so tempted in the Church that they fall into sinne as many did amongst the Corinthians therefore here is no mention but of them who do fall into sinne These hee doth diuide into two parts and in the second sort he saith are such as do sinne in securitie without the exercises of repentance and here hee onely citeth and remembreth such as we know were Reprobates Saul Achitophel Absolon who he also saith were ouercome of the Diuell Therefore it is apparant that the Elect are not contained vnder this second ranke therefore of necessitie they are recompted vnder the first sort For it is without all doubt that vnder the name of these two parts he purposed to vnderstand the Elect and Reprobate but in this his old age he willingly did forbeare from the names of the Elect and Reprobate Of the former rank that is of the Elect hee teacheth this to bee the propertie and that in perpetuitie That although it be weake and of frailtie doth fall into sinne yet doth it retaine the exercises of repentance and invocation the feare of God and faith according to that saying To him that hath shal be giuen Who doth not see here that D. Philip was of this determination the Elect although by frailetie they sell into some sinnes yet alwaies to retaine faith and the feare of God And why for that as hee had taught before the Elect amongst which was Dauid are not tempted but with temptation after the manner of men Now humane temptation for that it is without contempt of the Word doth retaine the Word and therefore faith For humane temptation as Philip defineth it is doubtfulnesse or error or a fall arising of humaine infirmitie and not with such a confirmed outrage that the mind is become Epicureall or that there is an accesse of persequuting the knowne Truth or hatred of God as was the fall of Dauid of whome he saith expressely thus very lamentable was the fall of Dauid and Satan did not lightly assalt him yet could not hee driue him to an Epicureal contempt of God or hatred as he forced Saul If he did not contemn or hate God therefore he did retaine the feare of God and loue and so faith in him Seeing then that all the Elect are assalted with this humaine temptation it followeth out of the sentence of D. Philip That all the Elect can neuer be drawne into contempt or hatred of God and therefore to retaine the feare of God and faith Brentius in Ioh. 17. homil 34. We haue declared saith he what fruits they doe produce who abide in CHRIST IESVS our true and onely Sauiour Now let vs explane what bee the discommodities of such as doe not abide in CHRIST that he who is not excited by profit to seeke and retaine Christ may bee prouoked by the damages and incommodites of the contemners and forsakers of him If any saith he doth not abide in me he is cast out as a branch and withereth and they gather it and cast it into the fire and burne it That these things may truly be vnderstood it must be knowne who is hee that doth not remaine in Christ And first he abideth not in Christ who falleth away to Iudaism or Tuâ—cisme This is a grose kinde of defection from Christ which not onely the godly but also euen the wise of this world hold in detestation Againe hee doth not abide in Christ who although hee glorie of Christ and doth seeme to acknowledge him yet hee putteth confidence in the merits of his works of which sort are
it doth depend on Gods sole mercy and vnsearchable Election For it is not of him that willeth nor of him that runneth but of God that sheweth mercy And Phillip 2. it is said It is God that worketh in vs both the will and the deed that is that we persist in faith And Philip. 1. I am content that he who hath begun a good worke in you wil finish it vntil the day of Iesus Christ Ier. 32. I wil giue my feare into their hearts that they shal not depart from me Which testimonies do clearly euince that perseuerance of whom Christ speaketh he that continueth vnto the end shal be saued to be a meere and free gift of God and the worke of the sole holy Spirit perfecting the same in the Elect. These thinges Hee then which nothing can be spoken more holy and apparant Would to God our did vnderstand this doctrine Now heare your selues in your Confession An. Domini 1539. art 7. This sole and onely Mediatour hath taken away our sinnes reconciled vs to his father hath imparted to all them the holy Spirit and Regeneration whom the Father hath giuen vnto him and such as heare his word This Regeneration together with all the merits of Christ the holy Spirit inspireth into the hearts of the faithfull doth conserue it vnto the end Let the word of conseruation be obserued if the holy Spirit in the Elect do conserue Regeneration vnto the end and that for the merits of Christ who hath obtained both of them vnto vs And Regeneration cannot bee preserued vnlesse faith also be withall conserued Therefore the Elect cannot being now regenerate and by faith in graffed into Christ vtterly fall away from faith and from Christ and that for the praier and merits of Christ Now the conclusion of that your confession is thus put downe word for word Whatsoeuer is repugnant to that which is now spoken wee acknowledge to be erroneous and false and therefore worthily to bee renounced But that doctrine diametrically is repugnant Whereby it is denied That in the Elect regenerate regeneration once begun cannot by the Holy Spirit be conserued vnto the end and therefore also that assertion That the Regenerate can loose that many of them indeed haue lost and doe loose the Spirit of Regeneration Therfore what to iudge of this Position and how to determine you vnderstand Moreouer of the saith specially of Dauid and Peter which two principally and by name were most cruelly buffeted by my friends what I think that yee haue explained amongst my Actes to wit in the answers to all the Arguments of my Aduersaries The summe is this So farre as can be gathered both out of the sacred Scriptures and Fathers and the most worthy Doctors of our Age Neither of them when they sinned did totally loose faith and vtterly fall from the grace of God And the reason is For neither of them did sinne of purposed malice God preseruing both of them from the sinne of that qualitie and continuing his feare and faith in both of them Which from hence specially appeareth for that both of them did so repent as that neither of them did againe returne to the sinnes of the same kind But besides the general testimonies produced and arguments we might also alleadge some few else of the constant faith of both of them if formerly we had not produced more then were necessary Of Peter there is a primary place Luc 22. I haue praied for thee Peter that thy faith faile not Tertul. de fuga pa. 540 doth otherwise teach of Peters faith That it was battered by Satan but yet protected by God at the intercession of his Sonne a Aug. To. 7. de corrept gratia c. 1â— de omni sideli qui super Petrum ipsum aedisicatus est intelligendam docet Mota fuit sides Petri sed non amota Robur sidei concussum sed non excussum To. 4. lib. 83. quoest c. 8. col 1334. Cum rogaret ne deficeret sides eius quid aliud 〈◊〉 gauit nisi vt haberet iust de liber fortis inâ—ictis per seuerantis volunâ—atem Item Quid â—irogauit nisipersâ—ueran vsque in finem Chrisost in Mat. 26. hom 88. nondefiâ—â—re id est non cuanescere Idem in Ezech. To. 2. hom 15. col 218. Cum negauit Christum suit scuherba cuius viriditaserat in mente quauit ipsa herba valde flexibilis pede conculcareâ—ur â—imoris Augustine also other-wise To. 7. de corâ— gratia c. 6. Christ did pray for Peters preseuerance vnto the end ca. 7. Peters faith failed not for that Christ obtained to him a most strong and inuincible will to perseuer Chrisostome other-wise who To. 2. in Matthew cap. 26. homil 3. saith Christ did pray for Peter not that hee should not deny him but that by his denial his faith shold not vanish Theophilact other-wise in Luk. 22. who saith That Peter was shaken for a time yet hee retained the seedes of faith And although by the blast of the Tempter the leaues were blowne downe yet the root liued Gregorie the first otherwise in Iob. 34. where hee saith That Peter fell vpon infirmity therefore the strength of his faith was battered as one would say but yet not demolished and that God whom he denied in voice he retained in hart Bernard otherwise lib. de natura dignitate amoris diuini cap. 6. who saith That Peter when hee sinned did not yet loose charity when hee lied in word that hee was not hee whose he was totally in heart Lut. likewise otherwise To 5. in cua Ioh. cap. 17. And Bucer vpon Ioh. cap. 6. sect 5. in epist ad Ro. c. 7 where he teacheth directly contrary both of Peter and Dauid to that which my Aduerseries blunder out as also before Bucer Bernard had taught of them both lib. de dig amoris cap. 6. The same plamely Bucer deliuereth of them both nay of all the Elect regenerate by the Spirit of God Psalme 1. and Psalme 51. Like-wise in libro do reconciliatione Ecclesiarum Art de Iustif And which is more Philip. himselfe in 1. Cor. 10. where he maketh great difference between the sinnes of Saul and Dauid and denieth that Satan entered into the hart of Dauid as of Saul or that the word was taken out of his heart as of Sauls He saith also that Satan did grieuously assalt ' Dauid but could neuer draw him to Epicureall contempt or hatred of God as he brought Saul How then are not some ashamed to aequalize the sinne of Peter to the sinne of Iudas and Dauids sinne to Sauls wickednesse and to crie out clamorously as well the one as the other to haue lost faith totally Now also most excellent Worthies what my faith and confession is touching the perseuerance of the Saints in the faith abundantly and as I hope apparantly yee haue mine explanation Blessed be God SVNRDY POSITIONS OVT OF THE PRAELECtions of ZANCHIVS which were carped at by his Aduersaries accordingly
accuse God of iniustice that he beblindeth them A summe of the Treatise concerning the Redemption of the Church by Christ and the certaintie of our Praedestination and saluation comprised in twenty nine Positions TERRENE or earthly Hierosoleme was a Type of the Church of Christ and such things as most ordinarily fell out therin were figures of such things as were to come to passe in the Church of Christ 2 Therefore the deliuerance of Hierosoleme accomplished in the time of Esaias whereof Esai 9. was a Type of the Deliuerance of the whole Church to bee made by Christ 3 As in that Terrene Hierusalem there were grieuous darknes that is calamities so most greeuous are the darknesses that is calamities both terrene and spirituall into which partly the Church of God did fall presently after the sin of Adam partly wherewith it is dayly pressed 4 As that Hierusalem by the Angell of the Lord through the great power of God found deliuerance insomuch as that the Prophet saith truely To the people â—alking in darknes hath the light appeared so the Church of God by Christ was in part once deliuered in part dayly more and more is freed from her darknesse the diuine light by degrees dispelling the darknesse thereof vntill in the end which shall bee at the end of the World sheâ— bee deliuered from all aduersities and enemies 5 And although there were more Israelites which were besieged of the enemies then Iewes yet not they but onely these were deliuered so though there bee much more Reprobate then Elect yet the Deliuerance made by Christ did not appertaine to the Reprobate but to the Elect so that the Prophet truely admiring spake thus Thou hast multiplyed the Nation but hast not encreased the ioy 6 For Christ according to the purpose of his Father for the Elect onely that is for those who according to the eternall Election should beleeue in him was borne suffered died and rose againe and Mat 1. Ioh. 17. maketh intercession at the right hand of his Father 7 Moreouer the Redemption of the Church by Christ may be considered after foure sorts First in what respect she is totally redeemed before the Father in that Christ died for her for then were all the Elect truely redeemed and reconciled to God Next in as much as by faith shee is made acquainted and partaker of this Redemption for when as the Elect doe yeeld true faith to the Gospell of reconciliation they are said to be iustified and reconciled to God to wit for that they doe vnderstand receiue and embrace the reconciliation perfected by Christ Thirdly in as much as the Church dayly by the same Christ is deliuered more and more from enemies continually besetting them for that though she be daily oppugned yet neuer for all that through Christs defence is she surprised Lastly in as much as all enemies being vtterly dispoiled and euen death it selfe which the Apostle calleth the last enemie so it shall be delivered from all euils as that it shall neuer after haue any encounter with any kind of enemies 8 Now the principall fruit which springeth vp in the hearts of the faithfull by the redemption apprehended is true and solid spirituall and aeternall reioicing before God of which the Prophet also speaketh They shall reioice before thee as men in haruest 9 For the matter of true ioy is when we perceiue by faith the yoke of Sinne Death the Law Satan the World wherewith wee were oppressed to be broken asunder by Christ 10 For none either by their strength or their merit hath deliuered themselues from the yoke of the seruitude of Sinne Death Satan and the Law but Christ onely hath deliuered vs. Therefore our saluation entirely is to be ascribed vnto Christ alone 11 But though it be Christ himselfe which hath obtained victorie to vs without vs against all enemies yet can we not bee partakers of this victorie but as the true Israelites in the voyage against the Madianites wee carry the light of faith in our hearts and haue the trumpet thereof to wit Confession in our mouth as also it is written Ro. 10. With the heart we beleeue but with the mouth we confesse to saluation 12 Furthermore the cause of mans whole Redemption is double One by which and for which this is Christ the Mediatour and Christs merits The other efficiens primarie and principall that is both the aeternall and constant loue of Vaticinia alia aperta alia velaminibus tecta zanch. GOD towards his Church to wit the Elect as also the zeale of his glorie and honour Of the first the Prophet speaketh To vs a child is giuen to vs a Sonne is borne to beare the rule Of the second hee speaketh The zeale of the Lord of Hostes shall doe this 13 Christ doth beare vppon his shoulders the whole principalitie and burden thereof as the Prophet teacheth saying Whose gouernment is upon his sholders Now the Kingdome of Christ is the Church of the Saints therefore all wee faithfull ones are carried vpon his shoulders And whom Christ hath once taken vp to bee borne vpon his shoulders them hee neuer deiecteth downe from off his shoulders according also vnto that Iohn cap. 17. I haue kept those whom thou hast giuen mee Therefore our saluation is secure in Christ 14 The burdens of the principality or Kingdome of Christ are our sinnes but the gouernment with all his burdens is vpon his shoulders Therefore Christ doth beare the sinnes of all the Elect according to Esay 13. that also of the Prophet God hath put vppon him the iniquities of vs all 15 If the gouernment be vpon his shoulders Christ therefore himselfe Esay 9. doth perpetually protect gouerne his Church 16 If the Church be the Kingdome of Christ therefore the Church in respect of her Prince is a Monarchy and hath Christ only their Monarch And hee is an immortall prince and doth continually gouerne his Monarchy Therefore the Church is neuer nor can be without an Head 17 Hierusalem that is the Church is not only deliuered by Christ but also for Christ and that into two sorts first because for the merits of Christ it is redeemed and deliuered then for Christ as the finall cause because therefore the Church is deliuered that is the Kingdome of Christ is freed from the handes of the enemies and daily more and more inlarged that he alone at last himselfe together with the Father may enioy it in Heauen according to that also of the Apostle 1 Cor. 15. Then shall he giue vp the Kingdome of God againe to his father as wee also on the other side shall enioy God and our Prince Christ 18 The fountaine and originall of our saluation is the eternall and constant Loue of God to-vs-ward aeternall for that he hath loued vs to life aeternall not in time but from aeternity before we were borne constant for that whom once hee hath imbraced with that his eternal loue he holdeth on