against their ful conscience Thirdly yee see that to bee impious which my Aduersarie did publish in the Schooles That such men are Regenerate and sanctified who may sinne against conscience and euen perseuere in the same sins with madnes Againe pag. 39. Of them saith he when it is said that they cannot sinne it is onely to bee vnderstood of Perseuerance and a studie to sin Thus Bucer Therefore the Saints do not sin neither purposely nor with perseuerance And then presently They sinne saith hee but they doe not lie in their sinnes neither doth sin reigne in them but finally they are erected and heare and follow their shepheaâ—d Rom. 8. Sect. 4. vpon this In that we pray c. pag. 343. The Saints indeed do liue and are led with the spirit of Christ as Paul taught a little before but while our most gracious Father doth humble vs with aduersitie and doth make vs see our Nothingnes of our selues There this spirit whereby wee cry Abba Father which doth contestate the good will of God towards vs in all things and withall doth make vs euen glory in our afflictions as it were is oppressed the flesh which is weake to all honest things preuaileth the terrour of Gods iudgment doth wholly possesse vs. From hence wee feele nothing but detestarion of Gods iudgements but a deploring of our owne lot and accusation of God to burst forth and to be tossed too and fro in our mindes Herevpon are those most grieuous complaints of Iob Ieremie and the Psalmist God now is accused of excessiue and vniust seueritie we curse his holy and iust workes wee doe execrate our whole life and such things as were seruiceable to produce or preserue life So Iob and Ieremie did curse the very night and day wherein they were conceiued and borne But because in that though most grieuous praecipitation and intolerable exagitation of mind the Saints doe still liue in the Spirit of God for the same doth neuer forsake them therefore hath it vncessantly its operation in them and alwayes the motion thereof And that is nothing else but to crye Abba father that is to pray for Gods helpe In his Booke of the true reformation of Churches fol. 135. out of those words Ioh. 6. Whither shall weâ— goe thou hast the wordes of eternall life he inferreth saying whereby he doth clearely expresse that such as do truly beleeue and by beleeuing do soundly know the Lord Iesus Christ to be the Sauiour of meÌ„ to haue the words of eternal life cannot depart from him Wherevppon the Lord so often heere of vseth repetition That such haue eternall life who beleeue in him Againe vpon the three last verses of the 80. Psalme This likewise redounded out of the same spirit saith he Wee wil not decline from thâ—e for that they are sealed with such a spirit of the sonnes of God insomuch as that they can neuer fall away from it And whereas to all these and other most manifest places of Bucer in a manner infinite touching perseuerance some do obiect three places ex Refor Coloniensi as though there were a repugnancie therein they doe nothing effect thereby For we haue giuen demonstration in our answers to our accusers arguments That they are so far from being contradictory as that they implie mutuall confirmation First there it is taught that true faith cannot consist with sinne against the Conscience and this we concluded out of Bucer but we added withall both according to the Scriptures Bucers doctrine That the Saints doe not sinne against plenary conscience nay therefore the Saints not to commit these sins because they are endued with true faith which cannot endure these sinnes to be with it Agame there it is laid downe that many haue and do fall from grace and faith The examples which are alleadged are partly of the reprobate partly of the Elect as of Dauid We likewise according to Bucers doctrine doe teach thatt both the Elect and Reprobate when they sinne by consent may be said to fall from grace and faith but not altogether after the same manner For the Reprobate for that they doe sinne against conscience plenarily they do vtterly and fully fall from grace and doe entirely loose that temporary faith totally which they had But the Elect for that they doe not sinne with a full will and full consent therefore neither fully nor vtterly they fall away from grace neither vtterly loose their faith but partly that is they are so said to fal from the grace of their heauenly father as sonnes from the grace of their parents when as they by their euil manners or offences do prouoke them to anger yet so as that they neither cease to be parents nor they to be children And so they are said to loose faith as fire is said to bee extinguished when either by wet fuel cast vppon it it is suffocated or for want of wood the heat is remitted but yet so as the whole fire is not put out Therefore by these places nothing is concluded against such and such others produced by me for Perseuerance O Ecolampadius in Ep. Ioh. trimam demegor 8. vpon these words If they had heene of vs tâ—ey would haue continued with vs From hence saith hee some do collect That such as are once truly illuminated cannot fall totally from faith and vtterly slie out of the Church for although Peter denyed Christ yet went he not vtterly away We know that a reuelation was made vnto him of the father not from flesh and blood and that he sinned we are not ignorant neither yet did his faith vtterly faile as neither of Dauid the adulterer from whence by repentance both of them returned But if some goe out so as that they doe not returne we do at no hand belieue that they were truely illuminated For such as reuert haue yet safe the seeds of faith neither are they altogether desperate neither do any of such so go out as do the Antichrists who not being truly illnminated did go out so that either they should oppugne the knowne truth or their brethren for the truthes sake for we do not read that any such haue returned for they sinned with an vnpardonable sinne that is against the Holy Ghost which is neither remitted in this nor in the life to come Let euery one consider what faith he hath hitherto had and pray God continually to encrease my faith help mine vnbeleefe least either he be drawne away with such a number of Antichrists or be vnprepared when the Lord Iesus commeth and calleth Soe bee it Amen This testimony of OEcolampadius can neither my aduersary nor any other reiect as discordant with the Augustane confession or coudemne it as haereticall doctrine but he must withal reiect and condemne D. Hedion as one who did approue doctrine both haeretical and repugnant to the Augustane Confession and proposed it to be read and receiued of the people of a Argentme for Strausburg he translated these
haue confirmed the same both by the testimonies of Augustine and Bucer also you may out of your most prudent iudgement easily conclude this to be so infallible that the Elect truely sanctified doe perseuere in faith and in grace and therefore in Christ as that if they doe not perseuere they may not at any hand be accompted either truely Elected or endued with true faith or euer to haue been true Saints Yet because this controuersie of the perseuerance of Saints containeth besides the â—â—â—st and principall many other heads which to the perfect knowledge hereof are of like necessitie to bee knowne therefore I doe â—ntreat my most clement Lords that they would not withall disdaine to reade with attention and examine with diligence those things also which doe hereafter ensue CHAP. II. What things are controuerted and what are not in this Article of Perseuerance NOW such things are to be remoued out of the way as are not incident to this present Question touching the perseuerance of the Saints and that for two reasons one for that my Lords may more clearely conceiue the state of the controuersie and so better perceiue euen the arguments whereby I doe confirme my determination and more easily see whether they conclude 〈◊〉 another is that when they shall see wherein the controuersie betweene vs standeth and where not they may withall vnderstand what honestie and learning my aduersaries haue who obiecting against me such things and impugning and condemning as I either neuer auouched or called in ' question they make manifest that they either know nor what they say or whereof they speake or that they are carried by a spirit that is good And first verily here is no controuersie of the faith of those hypocriticall Saints who doe so dissemble faith and pietie as with all they are in no case ignorant of their owne dissimulation as was that Doctorall Hypocrite who pretended faith in Christ and that hee embraced his doctrine and therefore demanded of him as his Master saying What shall I doe that I may inherit eternall life Luk. 10. And of like qualitie were those who being sent by the Pharisees said vnto Christ Master wee know that thou are true and to athest the way of God truely and carest for no man neither respectest any mans person But one and other did so dissemble their faith in Christ and reuerence as that likewise they knew their owne dissimulation thereof So there be many in the Christian state who although with others they do professe Christ yet certainely doe they know that they doe not truely beleeue in Christ and all their profession of pietie to bee but meere simulation which thing euen their owne impious life and firme resolution to continue in wickednes doth confirme vnto them Of the faith of all these or rather shadow of faith this present Question of perseuerance of the Saints in faith is in no respect to be vnderstood Neither yet is it to be vnderstood of the temporary faith of that other sort of hypocrites that is of thâ—â— who seeme to themselues so â—â— beleeue from the heart and truely in Christ and by a certaine 〈◊〉 sanctitie of life doe both â—â—guiâ—â— themselues and others 〈◊〉 much â—â— at no hand they doe acknowledge their hypocriticall faith though God himselfe doth well 〈◊〉 that it is not altogether in 〈◊〉 and truth For there bee many in whose hearts fraud hypocrisie iâ—pietie doth so lie hid that even themselues cannot find it out 〈◊〉 knowledge it but God onely Iâ—â— 17. The hart of man is wicked and â—â—searchable and who shall know â—â— Of this kinde were they of whom Ioh. 2. Many seeing the signes which hee did beleeued in him but Iesus did not commit himselfe vnto them for that he knew them all and had no neede that any should testifie of man for hee knew what was in man as though â—â—e should haue said They were ignorant of their incredulitie â—â—rking in them and of fraud and hypocrisie lying secretly in their hearts but yet Christ knew their qualities whether they did truely beleeue or not â—or he alone knew what was in man Such like are all they who are called of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporizers for their faith is not sincere therefore not true though both to themselues and others they appeare to be endued with true and sincere faith But that their faith is not found nor iustifying I will ratifye heereafter both by the manifest testimonies of holy Scripture and of Luther and Bucer Wherfore seeing neither their faith is true nor sincere neither their sanctity and piety themselues cannot bee true Saints or truely religious And our Question is of the true faith of true Saints Neither yet is the controuersie touching the true Saints as we spâ—kâ— of late whether the Elect euen after they be iustified and 〈◊〉 and sanctified endued with true faith and the holy Spirit can sâ—â—â—â— and doe often fall into sinne For thiâ— iâ— without al question for that no mâ—â— is ignorant what the Apostle writeâ—â— of himselfe and all the regeneraâ—â— 1. Ioh 1. If we shall say that â—â—â—â—â—â— no sinne we deceiue our selues and â—â—â— truth is not â—â— vs S. Hier. 2. To 〈◊〉 beth this error to Iouinâ—â— and doth refute him most learnedly by many Texts of scripture lib. 2. aduâ—rsâ—◠〈◊〉 But St. Augustine 〈◊〉 6. de haresibâ—â— ad Quod-vnit 〈◊〉 here 's 88. doth attribute this hâ—â—â—â— sie to Pelagâ—â—â— the Monke But yet Irenâ—us long before Augustire and Hieroâ—â— doth reckon this haerâ—sâ—â— amongst the errors of Valenâ—iâ—us 〈◊〉 his fellowes lib. 1. For whereas of othermen some they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall themselues they termed spirituall vpon whom â—o sinne nor impiety could befall Neither in very deed is this 〈◊〉 controuersie whether the Elect and Saints doe sinne onely while they feele the flames of Concupiscence which to be incident to all the Saints while they remaine in â—his mortall flesh none doth doubt of or whether euen sometime they fall by some consent into diuers sinnes and those most greeuous being committed as well against the first as second Table For we all do know that Dauid and Peter did commit most notorious crimes the one against the second the other against the first table and that by consent and voluntarily but yet as heereafter I wil declare not by plenary consent This is the error of câ—rtaine Anabâ—ptists and Libertines who affirme That although they do likewise feele the affections of the flesh yet they neuer so consent therevnto as that they truely and properly do sinne Neither also is this the controuersie whether the Saints sinning in this manner that is with consent do displeâ—se God and prouoke hiâ— wrath against them For all godly men do grant that God is offended with all mens sinnes as well Godly as vngodly and that God displeasure is prouoked against 〈◊〉 sinners whether godly or vngodly as well the
Popish shauelings Monkes and Hypocrites in Christianisme For wee are in Baptisme espoused to Christ vpon this condition That wee should acknowledge him the only and alone Sauiour and purger of our sinnes But if any not content with this onely and alone Redeemer doth thinke that euen himselfe by his owne iustice can expiate sinnes and pacifie God hee doth uiolate his faith giuen to Christ and fall away from Christ. So Paul doth accuse the Galathians of defection from Christ Whosoeuer of you saith he are instified by the Law are fallen from grace Lastly he doth not abide in Christ who while hee doth acknowledge the name of Christ doth leade a lewd life walketh according to the flesh and is a seruant to sinne For it cannot bee that Christ should abide in him who sinneth against his conscience and doth giue ouer himselfe as captiue to the lusts of the flesh for if Christ abide not in him how can he abide in Christ Iohn saith He that saith I know him and doth not keep his commandements is a lier and the truth is not in him againe If any shall say I loue God and hateth his brother he is a lier and Paul If any do not prouide for his and chiefly his hâ—ushould he hath denied the faith and is worse then an infidell It is therefore manifest that such as leade a godlesse life though they bragge of the name of Christ yet they doe not abide in Christ What then shall become of such as doe not continue in Christ Verily the selfe-same thing as is woont to befall the branches not abiding in the Vine for they being cut off from the Vine are cast out and being withered they are gathered into bundels and throwne into the fire to burne neither are they fit for any other vse but to feed the fire These things Brentius Heere I doe finde three rankes of men Apostats Hypocrites and licentious liuers or notoriouslie wicked The fourth which is of the Saints that is of such as which neither in perfidie doe reuolt from the faith of Christ to Iudaisme or Turcisme neither doe repose their confidence either to tall or in part in their owne merits but fully and entirely in sole Christ alone neither yet either lead a wicked life or giue ouer themselues captiues to sinne but rather studie for sanctitie of life and resist sinne And although while they walke aright they doe slip and offend sometime yet neuer doe they either loue sinne or commit sinne with a full consent of will or perseuere in sinne Therefore hee either holdeth opinion that men truly holy and truely beleeuing in Christ doe alwaies remaine in Christ and therefore neuer to fall vtterly from faith and from Christ or if he thinke that euen the very Saints can fall from Christ then did hee not recompt all sorts of such men as doe not abide in Christ or finally if hee will haue euen this same kinde that is of the Saints to be comprised in any of the three former hee hath done great iniurie to the Saints that he hath not distinguished them and seuered them by some markes from those most vile sorts of men But it is most probable that such a man would either make no difference be tweene the Saints and those three conditions of men Apostles Hypocrites and notoriously wicked or in that his distribution not to comprehend all the kindes of such as doe not continue in Christ Therfore it followeth according to that partition of D. Brentius that this fourth ranke of men that is of the Saints seeing it differeth from these three in qualitie of faith and life that they in like sort differ herein That wheras they do not abide in Christ theso doe neuer fall from Christ The same Brentius in Ioh. 6. homil 56. Vpon these words No man â—an come to mee except my Father draw him Iesus Christ faith he is the book of the life celestial into which whosoeuer is enrolled by faith there is no doubt but that hee is written in the very heart of God and appertaineth to the Congregation of the heauenly Citizens But thou saist I doe feare least either my faith bee not sincere or that at last it willanguish What Doest thou thinke that God will either breake a bruised Reede or quench the smoking Flaxe The Mother doth not reiect her infant either as yet tender in age or weake by sicknes but rather with so much a greater care doth cherish it by how much more extreame the sicknes hath been And should God the Father be harder then a Mother in Mankinde against him though weake in faith to whom hee hath promised in his Sonne Christ all clemencie Thou knowest not the tenour of that saying whereunto it tendeth Lord I beleeus help mine vnbeliefe Therefore it is not to bee feared lest God cast thee off for thy feeble faith but rather diligence to be giuen by the continuall exercise of the word prayer and obedience that Faith by the efficacy of the Spirit principally may more and more be augmented But what is this that thou art careful of thy perseuerance in faith Do thou thy office in perseuerance the rest God wil care for Dost thou not know that he is faithfull who wil not suffâ—r vs to be tempted aboue our strength but will giue an euasion together with the temptation that we may beare it My sheep saith Christ doâ— heare my voice and I know them and they follow me and I giue vnto them â—ternall life they shall neuer perish neither shal any man take them out of my hards Thou now verily art made a sheep of Christ who knowest Christ by faith why therefore doest thou fear least any should take thee out of the hand of Christ Thou canst not doubt of the will of Christ testified through out the Gospell But happily thou doubtest of his power but hee addeth in the next words The Father which gaue theÌ„ me is greater then all and no man can take them out of my fathers hands What thinkest thou Christs petition to be frustrate and fruitlesse I pray not onely for them saith hee but for them also that shall beleeue in mee through their preâ—ching that they all may be one as thou father in mee and I in theâ— But likewise Paul saith I am perswaded that neither death nor life neither Angels nor Principaliâ—ies nor Powers nor things present nor things to come nor heigth nor depth nor any other creature can seperate vs from the loue of God wherewith God embraceth vs in Christ Iesus our Lord. Heare also that of the Prophet The mountaines shall bee shalen and the hils tremble but my mercie shall not depant from thee and the couenant of my peace shall not bee moued saith thy mercifull Lord. Wherefore it is to bee compted infallibly certaine that God who hath giuen to thee his Sonne and by whom thou hast receiued faith will also prouide that thou shalt also retaine this his Sonne euen in the middest of death or
as hee was enâ—â—ined by his Reuerend Masters to exhibit a summe of them The whole Treatise of the Book of Life is distinguished into these Positions A BOOKE is not ascribed to God but onely Metaphorically and it is nothing else but an eternall certaine and firme Decree and Praescience in God for all such things which either he or wee are intending to doe 2 Three Bookes by Metaphor are attributed to God One is wherein all men and their names were written yea euen before they were borne And this is nothing else but the Praescience wherby God from all aeternitie did foresee all men whom he did purpose to create their names and actions whereof in Psal 139. and appertaineth to Gods prouidence so that it may be called the Booke of Gods prouidence The next is that wherein are written all men which are born and Aug. de â—iu del 20. c. 14 their actions that euery one according to their actions may likewise be iudged whereof Apoc. 20. And this belongeth to the generall iudgment of God so that it may rightly be termed the Booke of the general iudgement And this is nothing else but the knowledge or remeÌ„brance which God hath of all such things as each one hath or doth doe that according to the things hee hath done euery one may be iudged The third Booke is that wherein all that truely belong to life eternall were written from all aeternitie that is were fore knowne and praedestinate And this is nothing else but that aeternall and certaine Praescience of God and Praedestination of al them whom God hath decreed aeternally Aug. ib. c. 15. Non Deum isle liber coinmemoraâ—sed Praedestinationâ—m significat by Christ to preserue to life euerlasting whervpon as in the Scriptures it is called the Booke of Life so also it may be termed the Booke of Praedestination 3 Although by the name of the Booke of Life the Holy Scripture and Law of God be vnderstood vs Eeeles 24 for that it giueth precepts appertaining to life sometime also that good and temporarie opinion which the Church holdeth of Hypocrites while they abide in the faith of Christ as though they likewise did belong to life aeternall is called vsually the Booke of Life yet properly the Booke of Life is that certaine and eternall Praedestination wherein all who shall be saued Exod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. â—0 14. 21. by Christ are written neuer againe to bee razed out And of this Booke speaketh Esaias in this fourth Chapter 4 Such as were once written in this Booke of Life they can neuer bee blotted out Or such as are Praedestinate to life aeternall can neuer from thence be reiected into death aeternall 5 Some to wit Hypocrites are Deleantur secundum spem eorâ—m secundum autem aquit at em tuâ—m quid dico non scribantur Aug. iâ— â—n Psal said to bee razed out of the Booke of Life when their Hypocrisie being discouered they appeare both to the Church and to themselues what manner men they are and that they are not truely prae-ordained to life euerlasting Axiomes which wâ—re propounded touching the Booke of life to bee disputed vpon in the Schooles THE Booke of life that Diuine purpo wherein all aâ—e written to aeternall life to be possessed for Christs sake whom from euerlasting God hath adopted to himselfe for his sonnes 2 Whosoeuer are written in this Booke are called effectually iustified sanctified and of necessitie to be glorified 3 Such as are once enrolled in this Booke can neuer bee againe blotted out 4 Whosoeuer beeing called to the Gospell beleeueth in Christ ought to beleeue that himselfe is written in the Booke of Life together with al other the Saints from all aeternitie 5 And therefore hee ought relying vpon this confidence in sanctitie of this present life goe out industruously to that glorious life to come in a right course by the way of good workes 6 For whosoeuer of vs are recorded in the Booke of life wee are no lesse designed to follow sanctity and doe good workes then to attaine life it selfe The Treatise of Grace standeth vpon these branches THE fiue degrees of our saluation are gathered out of the wordes of the Prophet Esai 4. First The grace of God eternall in Christ whereby alone hee was mooued to praedestinate and saue vs. Secondly Praedestination it selfe or our conscription to life eternall Thirdly Our effectuall Vocation to Christ and Holinesse Fourthly Iustification or remission of sinnes and our washing from filthinesse after which followeth sanctification and reformation Fiftly the continuall guidance of God after which followeth euerlasting peace life glorification 2 So it is called grace for it is Aug. â—p ad Sextum praesqâ—ter de natura gratia c. 4. freely giuen And this Etymologie doth belong to Gods graces That they are freely giuen 3 Grace is diuided into Grace which is not onely freely giuen but also maketh acceptable to God and into that Grace which indeed is freely giuen but doth not make acceptable to God for which cause that is called of the Schoolemen Grace making gratefull but this Grace freely giuen 4 Grace making gratefull is properly the euerlasting fauour of God and free beneuolence wherwith he hath loued vs in Christ and whereby he was onely moued to elect vs vnto aeternall life redeeme call iustifie glorifie 5 This Grace making vs acceptable or the free loue and fauour of God to vs ward is in God himselfe in vs onely the knowledge sense thereof 6 There is indeed a double loue of God one generall whereby hee loueth all his creatures euen the very wicked to wit in that he willeth and doth well to all of which Sapient 11. Another speciall wherwith he loueth the Elect only to aeternall saluation of which Rom. 9. Iacob I haue loued and euery where in scripture Yet properly the Grace of God is taken for the free loue of God toward the Elect. 7 This Grace was giuen vs before all aeternitie by which he loued vs from all beginnings but made manifest in time partly when hee promised but then specially when hee did actually exhibit Christ 2. Tim. 2. 8 This Grace that maketh vs acceptable is the fountaine cause of all other graces and benefits of God 9 The Graces likewise of Faith Regeneration Hope and Loue are reâ—â—ed Graces making acceptable but improperly and secondarily For they are effects of that primarie and aeternall Grace 10 But the Grace of prophecying of speaking with tongues and others whereof 1. Cor. 12. are euen the effects of that first and aeternall grace and they tend to the saluation of the Church in generall but not the saluation alwaies of them doe they appertaine to whom they are giuen 11 These Graces for that they doe not alwaies make for the saluation of them to whom they are giuen therefore also are they giuen to many Reprobates 12 And although they doe not make for the
life for they confesse God in words but in deeds they deny him But the other although at the first they receiue the word with a certaine ioy and doe bring foorth a certaine flourishing blossome of Christian liuing yet neuer doe they bring full and ripe fruits but in some presently in other some shortly after all this moisture of faith is dried vp either exhausted by the great heat of bearing the Crosse for Christs sake or else suffocate with the thornes of this world And therefore both of them is euen temporarie because both finally as I said vtterly withereth away and altogether ceaseth In this present question of the perseuerance of Saints in faith doe I speake of neither of these neither did I euer but onely of true faith Now true and vnfained faith is indeede onely one although for the power of miracles annexed in some and in some otherwise it is by some set downe as twofold one common to all the Elect which also by Paul is called the faith of the Elect and that is it whereby the Elect are iustified and liue whereof the Scripture saith The lust man shall liue by his faith The other speciall and True Faith that is it whereby specially some of the Elect are not only iustified but also worke miracles prophesie and doe re-edifie the Church by other sundry guifts of the holy spirit euery one according to the measure of this faith granted vnto him Hereof Mat. 17. If yee shall haue so much faith as is a graine of mustard seed shal say to this mountaine remooue hence it shal be remooued And Rom. 12. As God hath measured to euery man the measure of faith againe whether prophecye according to the measure of faith Of this faith likewise in that respect it doth not only iustifie but likewise prophecy and shew forth miracles and by diuers giftes redintegrate the Church I do not speake in this controuersie For many vpon certaine causes are dignified from the Lord for a limited time with this efficacy of faith in doing miracles and fort-telling things to come but at certaine times withall they are despoyled of it and yet then not destitute of the vertue of faith whereby they are iust and liue For this faith as it doth iustifie hath euen all the same properties which iustifying faith hath which is common to all the Elect. Therefore that we may speake 5 True faith habituall ◠and actuall of this common faith True and iustifying faith which is common to all the Elect is taken also in a double manner sometime for the very habit of faith or for that efficacy and vertue infused by the holy Spirit in to the hearts of the Elect out of which that Act that I may so speak whereby we do actually beleeue in Christ is produced and as Schoolemen speake drawne out For as I shall forthwith manifest Faith indeed is a vertue or certaine force and therefore a quallity infused by the holy Spirit Sometime faith is taken for the very act of faith whereby seriously thinking and reposing our selues we beleeue in Christ And although I cannot in sillables demonstrate all these thinges in the Scriptures yet the very same distinction although in other words the Scriptures do manifestly teach And first that faith very frequently is taken for the act of beleeuing no man doth make doubt for this holy writ teacheth when it saith A man is iustified by faith receiueth remission of sinnes vnderstandeth the worlds were made Certainly such as are of yeares cannot attaine remission of sinnes without actuall faith Sometime it is taken for the habit or efficacie inhaerent in the harts of the elect as the Scriptures do make euident as whō they say The iust man doth liue by his faith likewise without faith it is impossible so please God The iust certainely euen when they sleepe and do thinke of Christ with no actuall faith yet they liue by faith and do please God Faith also is called in Scripture Science the knowledge of God and a full perswasion and these are refiant in the mind euen when actually we do not thinke on Christ And Science is placed by the Philosophers in the praedicament of Qualitie Besides in very children in whom there can bee no act of thought sense fiduce yet all learned men do yeeld in them to be the very spirit of faith and efficacy thereof Bucer doth apparantly accknowledge this in many places as in Ep. and Ephes Cap. 1. as also he deliuereth this destinction of faith into Habit and Act Lib. de reconcilia Eccles controuers de reconciliand articul iustific pag. 170. 126. He putteth downe these expresse wordes To beleeue in habit and to beleeue in act and both to bee effected by the inspiration of the spirit And in Ep. ad Rom. c. 9. q. de lib. arb hee doth not dislike the School-men do call that the habituall gift of grace which the Apostle calleth the inward man And who wil deny faith to be the guift of God and a faculty infused by the holy spirit wherby we beleeue in Christ Therefore that faith somtime is taken for the Act sometime for the Habit it is without all controuersie This true faith is distinguished into strong which is called great and weake which is called little fatih in the Scriptures for in some it is strong and great in other some infirme and litle nay in the same man 6 Faith strong and weake great and small sometime weake and very feeble some time more firme and strong It was weake in Peter when walking vpon the waters he did begin to sinke and then the Lord said vnto him O thou of little faith why didst thou doubt also when he denyed his Maister and therefore it is sometime so infirme as that in scriptures it is called not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is little faith but also sometime it is called by the Lord in Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is incredulity Ma◠17. Why could not we cast the Deuil out the Lord answereth propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestram for your vnbeleefe Marc. 9. Lord help our unbeleefe so also the last Ch. it was strong in Peter when after the resurrection of the Lord with great confidence he preached Christ fearing nothing finally hee would rather dye then not to confesse preach Christ And indeed the weaker the faith is by so much the more often and grieuously and the stronger it is by so much the lesse often in a lesse measure the Saints 4 True saith is liuely and perpetuall do offend for al the sins of the Saints do proceed of the debility of faith But whether it be weak or strong great or small alwaies true faith besides others hath two essentiall and inseparable properties without which it cannot be caled true iusiustifying faith The one is life the other is perpetuity For first it is necessary that it be liuely exciting the life of Christ in the
side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul â—aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition sciliâ—â—â— of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth paâ— forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. â— 4. Tract dâ— Eccles in the entrance fol. 111. â—ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which iâ— therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul Aâ—hab Iudas the Tâ—aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesseâ— but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not
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
will into that peruerse loue of himselfe but conuinced it to be so Euen then doubtlesse he was such but hee knew it not when he heard from him â—â—om whom he could not conceale himselfe Before the Cock crow twise thou Mat. 26. shalt deny me thrise Therefore that debility of will was manifested through that peircing feare not procreated he made it knowne how much he loued himselfe and how much Christ knowne I say not to Christ but to Peter for Christ knew euen before what was in man Therfore in that respect he loued Christ his will did vtterly endure violence which cannot be denied so that he spake against himselfe but in that respect he loued himselfe Doubtlesse hee consented voluntarily so that hee spake for himselfe If hee had not loued Christ he would not haue denied involuntarily but if he had not loued himselfe more hee wold not at al haue denied him ther fore it is to bee granted That the man by compulsion though hee did nor alter his owne will yet did hee conceale it beeing compelled I say not to reuolt from the loue of God but in some degree to yeeld co selfe-loue What then perchance the former assertion is totally dissolued touching the libertie of the will for that the will is found obnoxious to compulsion so it is clearely but yet so as if the coaction is from another not from it selfe but if it selfe compelled and compelling did enforce it selfe it seemeth there to loose libertie where it found it that is it did suffer that force from it selfe which it did violently offer vnto it selfe Moreouer that which it suffered from it selfe was from the will that which was from the will was not of necessitie but voluntary and if voluntary thâ—â— free Finally whose own will did enforce to deny was enforced because he would nay he was not enforced but consenting and not to the power of another but his owne will that iâ— that will whereby he might by all meanes escape death otherwise how could the voice of a Damsel haue compelled a holy tong to frame such heynous words if the will as Lady had not consented to the tongue To conclude when afterward he tempered himselfe in his selfe-loue and as dutie was began to loue Christ with all his heart all his soule all his strength now the will could not at all bee drawne either by threats or punishments to yeeld the tongue as weapons of vnrighteousnes but rather boldly applying himselfe to the truth he said It is betâ—er too â—ey GOD then men Act. 5. Compulsion is of two sorts There is indeed a double compulsion in that we are coacted to suffer or doe something against out will whereof the Passiue for so it is rightly termed may sometime bee without voluntary consent of the Patient but nouer the Actiue Wherfore the euill that is done against vs or of vs is not to be imputed vnto vs if vnwilling But that which is done and of our seluâ—s is not without some fault of the will Wee are conuinced to will which would not come to passe if wee were nilling Therefore there is also an Actiue compulsion but without excuse for that it is voluntarie A christian was enforced to deny Christ and yet lamenting but not yet but as willing These things Bernâ—rd These things I haue more fully dilated by Explication that my Lords may better conceiue by what meanes it falleth out That thâ— Saints are said both to will and â—ill the sinne they commit and therefore it can by no meanes bee said thaâ— Peter and other godly men when they offend to haue sinned or to sinne by a totall and plenâ—riâ— will for that otherwise there could â—â—e no difference put betweene thâ—â—â—iâ— of the godly and vngodly tâ—â—en from their wils and so as weâ—â—â—â— godly as vngodly should sin of pâ—â—posed malice â—â— all times Therefore I doe confesse that the Saints when they sinne with consent that they offend indeede not of a will in suspence but definite and certaine for that absolutely their will is to sinne and if they willed not they sinned not And in this behalfe their sinnes are greeuous neither by mee extenuated But my labour is this that it cannot bee said That they sinne with a full and totall will for that in them there is a double man and for other reasons and authorities by mee alledged both of Scriptures and Fathers QUEST 3. Of the qualitie of the sinnes of the Saints OVT of the second Question ariseth the third which is Whether the Saints may fall into sinne as Paul speaketh reigning or the sin against the conscience as it is called But that we may clearly vnderstand what sinne is meant in this controuersie wee must take notice that there are three sorts of sinnes as the Apostle insinuateth Rom. 6. when he saith Therefore let not sinne reigne in your mortall bodies that yee should obey it in the lusts thereof The first is the sinne of Nature the root fountaine of all other sinnes which is termed Originall and this is signified by an excellencie of speach by the name of Sinne. The next are the concupiscences of this sinne rising vp euen against our wils as lewd desires and vicious affections to sinne which neuer cease in this life to molest vs. This kinde is intimated by the name of Concupiscence The third is in plaine termes Actuall sinne when indeed wee obey that sinne of Nature in pursuing the lusts thereof whether it bee done by consent onely or also by word or deede This is signified by the word of Obeying The first is meere Originall the second partly originall partly actual the third totally actuall Of the first two there is no controuersie whether they be in the Saints or no. The Question is onely of the third But for so much as there bee also many sorts of this it likewise is to bee distinguished that wee may better perceiue whereof this controuersie is intended The third sinne therefore which is then done when we obey original sinne in yeelding to the lusts thereof is so voluntarie as that if it were not voluntarie it should not bee sinne as Augustine in many places obserueth For no man could obey Original sinne in perfecting the concupiscences thereof but that he is willing Therefore it is alwaies voluntarie Moreouer men obey that naturall and inhabiting sinn after a double and that also a differing maner Some are obedient and that willing yet not with a full will or plenarie consent or with the whole heart but as it were captiues to a Tyrant And this befalleth them who either of ignorance or infirmitie doe obey sinne Of ignorance for that either simply they know not that they doe euill and such in no case are said to sinne against conscience or if they know in Thesi in generall they doe not consider in hypothesi in particular or if they do consider they doe it very coldly the violence of concupiscence auerting their mindes from Gods Law
such as are truly borne of God should commit sinnes of such qualitie that is deuilish and persist in them therefore he addeth saying All that are borne of God sinne not because the seed abideth in him neither can he sinne because he is borne of God This also is the doctrine not onelie of the Godly Fathers nor onely of Luther and Bucer but also of all Protestants For such things as were defended in the disputation at Ratisbone were defended in the name of all the Protestants And there in many pages this doctrine is pressed and defended That such haue not true faith as doe commit sinnes wasting the conscience And contrariwise they that are truly faithfull do nor entertaine these sinnes much lesse persist in them for that the nature of true faith cannot endâ—â—e such sinnes page 241. Sinne say they against the conscience or as Augustine speaketh wasting the conscience true faith cannot tolerate to be with it neither doth hee euer continue in such a sinne who liueth by a true and iustifying faith But pag. 242. they doe first demonstrate that the faith of them who doe adhâ—ie to such sins against the conscience is no true fayth but a vaine opinion Then of such as are endued with a true faith thus they say yet touching faith whereby a iust man liueth the case is otherwise for they that haue that faith are the sonnes of God and them the Holy Spirit leadeth to holy and rightfull thinges as that the things contrary wittingly and in vnderstanding they doe not much lesse perseuer in them although they doe some-time and sinne of the imbecillity of the flesh and not of fayth but not sinnes wasting the conscience or such as exclude presently from the Kingdome of God In this place they verifie foure things of such as are true Saints and the true sonnes of God of whome is this our Question One is That they are guided by the Holy Spirit to doe those things which are holy and rightfull The next that they are so led by the Holy Spirit to such things as are holy as that witting and with vnderstanding they doe not the contrary The third That if the Saints doe not admit such sinnes as wast the conscience much lesse therefore doe they perseuer therein The fourth That yet oftentimes through infirmity of the flesh they doe admit somethings which are not of faith and so doe sinne And they speake of actuall sinnes the selfe-same thing they doe signifie by the word of acting sinne Therefore although the Saints doe often sinne euen actually and with some consent by frailty of the flesh as be fell Dauid and Peter who did sinne of infirmity as we haue before proued euen by Luthers testimony yet vpon them neuer fall the â—eigning sinnes which properly are called by the Protestants sinnes against the conscience and wasting the conscience And this doctrine they comfirme by the Scriptures and chiefly by this Syllogisme taken from Saint Iohn Hee that truely beleeueth that the Lord Iesus is the Christ is borne of God 1. Ioh. 5. But he that is borne of God sinneth not neither can sinne 1. Ioh. 3. Therefore he that truely beleiueth he cannot sin that is the sinne wasting the conscience much lesse porsist in it These things are in that place word for word Neither did I euer teach otherwise And indeed when I did interpret the Epistle of Saint Iohn both in the Argument of the Epistles and in explication of the second Chapter I confirmed at large the same doctrine Let my Praelections bee read specially vpon these wordes of the second Chapter Hee that saith hee knoweth God and keepeth not his commandements is a lier Wherefore it appeareth what indignity to such men as professe Christ this voice did bring which my aduersaries bruited abroad fasely against mee perswading many as also left in writing scilicèt That I should teach That the Saints although they doe sinne against conscience and liue wickedly and perseuer in their sinnes yet that they do not loose faith whereas I did alwaies teach the contrarie according to the Scriptures That such as commit such things and perseuere therein not to be Saints neither at any time to haue had a true faith but to be the sonnes of the Diuell For these sinnes cannot befall the Saints who though somtime they doe sinne and that with some consent yet not plenarie yet notwithstanding neuer of set malice nor of contempt of Gods Law and therefore doe they not sinne properly against the Conscience as is aboundantly explained before QVEST. IIII. Whether the Saints doe perseuere in Sinne FOR hence it easily appeareth what I thinke and what is to be holden concerning the fourth Question which is controuerted betweene vs scilicet Whether any of the Saints being iustified and regenerate doe perseuere in their sinnes to the end and perish in them For a certaine Diuine doth affirme and endeuoreth to defend this And I deny and doe contend That this doctrine is repugnant to Holy Writ and ouerturneth the whole course of the Gospell For how can this be a concordance hee that beleeueth in me hath euerlasting life how can it be euerlasting if he fall into aeternall destruction how likewise shall that chaine of the Apostle continue inuiolable Rom. 8. Those whom hee hath Predesâ—inate hee hath called scilicèt of purpose and whom he hath called them also he hath iustified if that the iustified can outragiouslie continue in sinne vnto the last breath of their life and runne headlong into aeternall destruction Againe if sinnes reigning cannot befall the Saints as is before manife-fested how can they perseuere therein Therefore the Protestants in their Disputation at Ratisbone did more truely put downe in writing as we haue seene in the places before related That the Saints and they who are endued with a true faith and liue thereby although they fall of frailetie yet doe they not commit sinnes wasting the conscience much lesse doe they perseuere therein Better also writ Luther in Gal. 5. fol. 422. If they do not repent but going on in obstinacie doe perfect the desires of the flesh it is an infallible signe that fraud is in their heart that is that they are not truly sanctified but Hypocrites Besides hee that obeyeth the flesh and goeth on in securitie to perfect the lusts thereof let him know that he doth not belong to Christ and howsoeuer hee adorne himselfe in the highest degree with the name of a Christian yet doth he deceiue himselfe For they that are Christs haue crucified the flesh with the vices and lusts thereof Luther in these words teacheth That it is impossible that such as are truely Christs and Saints should perseuere in their sinnes and proceed in practising the lusts thereof for that iâ— any be found that do continue they doe giue open testimonie that they are Hypocrites and in no case pertaine vnto Christ QVEST. V. Whether the Saints do persist vnto the end in faith once giuen THIS is the state
Tables of the heart that he might intimate therby that they were his glory both liuing and perpetuall Because out of this inscription of the Law in their hearts two thinges were consequent And I will be their God and they shall bee my people another And they shall all know mee Therefore as that inscription of the Law is perpetually permanent so it likewise signifieth That God will perpetually be our God and wee shall continually abide his people and that wee shall perpetually acknowledge God for he is acknowledged by faith retaining the word of God Therefore in whose hearts the Law of God is ingrauen the Prophet did signifie that they cannot fall from grace and vtrerly make shipwrack of Faith Adde withall that with these things is conioined the perpetuall forgiuenesse of sinnes whereby it commeth to passe that through dayly offences the regenerate doe not desist both to know the Lord and to be his people and to retaine the Law firmely fixed in their hearts for he presently addeth as the cause of the former things saying because I will bee mercifull to their iniquities Therfore by this Prophecie hee doth excellently confirme the perseuerance of the Saints Neither is here any matter of exception That the Couenant is firme and aeternall on Gods behalfe for that there is no let in him why wee doe not abide in the Couenant or that the Law doth not remain written in our hearts for euer but that the fault lieth in vs that it abideth not firme for that the Law is not fixed permanently in vs for by the saine reason also the Couenant contracted with the Israelites on Gods part was euerlasting but by the peoples default it was made frustrate They saith he did make it frustrate But if the same may be said of the second what new thing then doth God promise by Ieremie Therfore vnlesse we will oppugne so cléare a word of God it must be granted That the Elect with whom this new Couenant is made after that the Law of the Lord and faith of the Gospell be once by the Holy Spirit written in their hearts can neuer fall from this Couenant neither the Law and faith bee vtterly abolished out of their hearts For the sinnes wherinto they fall by infirmity God as he saith here doth neuer impute vnto them Ier. 32. I wil put my feare into their heart that they shall not depart from Augustine enforceth this place often against â—he Pelagians Hier. ib. Sic liberum donat arbitrium vt tameÌ„ iâ—se Timor qui tribuitur gratia permanâ—at Lorgitoris 2. Thes 3. 3. me This testimonie also in my former booke I haue fully explained cap. 4. de Perseuerantia The total sum is this God doth promise that hee will bring to passe That his people sâ—iliceâ— the Elect shal not fall away from him but that they shall abide in his Couenant for euer And will hee effect this Hee saith I will giâ—e or put my feare in their heart that is I will bring to passe that my feare shal perpetually abide in their harts And by this continuall feare they shall bee retained also perpetually that they fall not away Ioh. 3. Except a man bee borne of water and the Holy Ghost hee cannot enter into the Kingdome of God Now it cannot be but that the Elect must enter into the Kingdome of heauen and bee saued for they cannot perish Ioh. 10. Rom. 8. Therefore the Elect of necessitie not without Regeneration must depart hence vnto life euerlasting And Regeneration is once onely wrought and in signification therof the Baptisme of water is also once dispensed But if any hold opinion That Regeneration must againe the second and third time be repeated and infused then necessarily Baptisme it selfe must be repeated and often receiued specially if in the speech of Ioh. 3. cap. we will vnderstand by the name of water Baptisme by water For in that place the spirit and water are so conioined as that the one is inseparable from the other Therefore Regeneration once effected by the holy Spirit by the same is also conserued vnto the end Your selues also Confess Argent in your Confession An. dom 1539. doe confirme this Argument For thus you put downe in the seuenth Article This Regeneration ioyntly with all the merits of Christ the holy Spirit inspireth in the hearts of the faithfull doth confirme them therein vnto the end Ioh. 4. Euery one that drinketh of this water shall thirst againe but hee that drinketh of the water that I shall giue vnto him shall not thirst for euer but the water that I shall giue shall be made in him a fountaine of water flowing vpwards vnto life euerlasting By the name of water to be vnderstood the Holy Spirit all both old new Interpreters doe acknowledge according to the interpretation Ioh. 7 vpon the voice of Christ Hee that beleeueth in mee out of his belly shall flow riuers of water of life This heâ— spâ—ke of the Spirit which they should receiue that beleeued in him Thus the Apostle Now to drinke of this water is by faith in Christ to bee made partakers of the Holy Spirit but to become or bee made a fountaine of liuing water to spring in any is for the Holy Spirit vncessantly like a fountaine perpetually flowing to bee inhabitant to worke in a man And Christ verily doth promise this euer flowing fountaine to such as with a liuely faith doe beleeue in him Therefore whosoeuer doe beleeue in Christ by a liuely faith those also haue attained this fountaine of the Holy Spirit perpetually running that is the gift of Perseuerance Bucer likewise doth thus interpret this place pag. 644. It is certaine saith he that this water is the holy Spirit Therefore now if hee that drinketh of this holy Spirit can neuer thirst againe it is a cleare case that hee to whom once this Holy Spirit is granted to whom once it is giuen to beleeue can neuer fall away from the grace of God For as hee can neuer thirst who hath a fountaine in his belly continually flowing and thereof driâ—â—ing so he cannot but bee replenished with whom is present the Holy Spirit of the Lord and the Spirit of his children This is the fountaine which doth flow vp vnto life that is which doth afford life aeternall It supplieth the knowledge of God and continuall fruition and for aeternitie of his goodnesse From hence is Pauls gloriation That nothing high or loâ—e â—â—â— separate vs from the loue of GOD. Rom. 8. These things Bucer So also Brentius did interpret this place of the gift of Perscuerance This saith hee is the comparison of two waters out of which Christ doth manifestly signifie vnto the women That his promise is not of terrestriall but of celestiall water which bringeth to man saluation not transitory and mutable but spiâ—tuall and immortall These things Brentius Therfore whosoeuer doth once drinke of this water celestiall hath attained saluation not mutable but
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
deficieÌ„t Ambroseâ— Rom. 8. Nam quos praesciuit Those saith hee who seeme to beleeue and do not persist in the faith begun are deemed as elect of God for that whom God hath chosen they do continue with him And a little after vppon these wordes Quos ante praedestinaâ—â—t saith he he speaketh the same as before because whom God hath foreknowne as sit for himselfe those beleiuing persist for that it cannot be otherwise Trimasius Episcopus Vticensis who was famous the very same time in Africa with Augustine in 1. Cor. vpon these wordes That your faith be not in the wisdome of men but in the power of God c. saith hee humane wisdome is pleasant for a short time for that it is temporary as man himselfe is but the power diuine is eternall as God himselfe is Therfore that faith is permanent and bestowed vpon man by the power of God Prosâ—er Episcopus Rhegiâ—ns Augustines disciple Of the life Contemplatiue lib. 3. cap. 13. Charity saith he as me thinketh is a right wil alienated vtterly from all terrene and thinges present conioyned and vnited inseperably to God These thinges he He saith that Charity is a right will for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will and conioyneth it inseperably to God And the Fathers are wont to ascribe that to Charity which is proper to faith working by loue Therfore Prosper doth teach that faith which work eth by loue doth conioyn the faithfull to God inseperably Gregor 1. To 2 lâ—b in Ezâ—ch cap. 1 hom 3. col 87. vpon these words They returned not when they went c. This saith hee is spoken of the reprobate for that they returned in heart into AEgipt the truth speaketh by it selfe No man putting his hand to the plough and looking bâ—â—â—kward is fit for the Kingdome of God Indeed to put the hand to the plough is as it were by the plough-share of compunction to open the soile of the heart for to bring forth fruit But he looketh back behind the plough who after the beginning of a good work doth returne to the euils which he had forsaken Which for that in no wise it befalleth the Elect of God it is therefore rightly said by the Prophet vers 17. They returned not when they went Likewise Homil. 5. They returned not when they walked because the Elect euery of them do so goe on to good thinges as that they do not retire from committing of euill thinges for he that continueth out to the end shal be saued Againe in the same homily expounding those wordes This was a ruuning Vision c. he teachâ—h That the holy Spirit according to the vertue of saith hope and loue doth neuer depart from the heartes of the Elect but according to Prophesie and differences of tongues and such like somtime to depart sometime to returne After this concluding saith he therefore in those vertues without which we cannot come to life the holy Spirit in the hearts of his Elect is permanent but in those by which the power of sanctity is manifested sometime it is mercifully present sometime mercifully absent Thus Gregorie In which wordes we may not regard whether aptly he did interprete the Prophet or otherwise but onely what his determination was touching the perseuerance of the Saints To. â— Moralium lib. 2. cap. 28 29. he proposeth a Question touching the holy Spirit How in Iohn 14. that can be a concordance The Spirit shall abide with you and bee in you with that Iob. 1. Vpon whom ye shall see the Spirit descending and abiding vpon him he it is which baptizeth with the holy Ghost If also it abide in the disciples How can it be therefore a peculiar signe wherby Christ is acknowledged to be him who baptizeth in the spirit Answering thâ— Question and reconciling these places he putteth difference betweene those gifts of the holy Spirit without the which we cannot come to life eternal those without which we may attain it Afterward his coÌ„clusioÌ„ is in these words therfor in those gifts without which we cannot come to life whether in Preachers or in all the Elect the holy Spirit is alwaies permanent But in such giftes whereby by manifestation thereof not our life is saued but the life of others sought for in no wise it is alwayes permanent in the Preachers for that alwaies indeed it beareth rule in their heart for to liue well and yet doth not alwayes shew forth by them powerful signes but sometime hee withdraweth himselfe from manifestation of signes that with so much more humility his vertues may be accompted by how much being had they cannot be holden But the Mediator betweene God and Man the Man Iesus Christ hath it in all thinges and alwayes and continually present for that from him the same Spirit is by substance produced Therfore fitly whereas it abideth in the holy Preachers it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing but in him by substance it abideth for all thinges Bedâ— Praesbyter hath plainely taught the same things vpon Iohns Gospell 1. chap. expounding that place Vpon whom yee shall see the Spirit c. For hee moueth the very same Question which also Gregorie did before him and doth giue altogether the same solution The Holy Spirit in the Elect partly to abide for aeternitie partly to depart for to returne to abide aeternally in respect of such vertues without which we cannot be saued to parted for a time in respect of other gifts Bernard de natura dignitate amoris diuini â— 5. v. 6. speaking of the nature of true Charitie which is that it neuer faileth hee citeth that of the Apostle 1. Cor 13. Charitie doth neâ—er fall away and hee saith that sometime indeed the effect of affection and of working doth stagger and wander so long as with this life Charitic cannot see but in part and by a glasse and in a mysterie but yet the entire and solid affection is alwaies permanent in her force Chap. 6. thus hee writeth Disposition is one thing Affection Affectus Affectio another Disposition is that which possesseth the minde with a certaine general power and vertue firme and stable which it hath obtained by grace Affections are they which in varietie the variable euents of things and times doe produce For the infirmitie of the flesh through the corruption of the first originall doth often offend often fall often doth grieuously hurt and receiueth hurt the Minde in wardly lamenting and rather suffering then doing that which is done amisse outwardly yet not loosing Charitie but out of Charitie mourning and crying to God Owretched man that I am who shall deliuer me from the bodie of this death Whervpon the Apostle saith I serue saith he the Law of God in my minde but my flesh the Law of Sinne and againe Not I doe worke that but Sinne dwelling within mee Therefore
whosoeuer hee bee as blessed Iohn saith in this regard that hee is borne of God that is according to the state of the inward man so farre forth he doth not sinne in that hee rather abhorreth Sinne which worketh outwardly the body of death hee rather hateth then approoueth it the seede of the spirituall birth whereby he is born of God inwardly preseruing him Which although in the meane while by the incursion of Sinne hee is sometime hurt and battered yet he doth not perish for that the root of Charity is deeply fastened nay rather more plentifully and effectually hee doth gather strength and reuiue into hope of good fruit For saith Saint Iohn for all that is borne of God sinneth not because the seede abideth in him neither can he sinne who is borne of God The force of the words is to bee noted He saith not that he doth commit sinne for hee rather suffereth then doth sinne that is borne of God and he cannot sinne scilieet by perseuering in sinne whilest that he maketh hast to subdue the flesh to the Law of God whereinto in mind hee obeyeth which seemed to bee seruant to the Law of Sinne whilest temptation and Sinne inuaded him Pâ—ter when hee sinned lost not Dâ—fecit fideâ— consessio in ore sed non dâ—fecit fides in corde Zanch. 〈◊〉 Charitie sor that hee rather sinned against Veritie then Charitie when hee lied with his mouth That hee knew him not whose he was totally in his heart insomuch as that the Veritie of Loue did incontinently wash away the deniall of falshood So also Dauid when he sinned lost not Charitie but in a sort Charitie was benummed in him by the violent blow of Temptation neither was Loue at all abolished in him but as it were in a slumber which presently after it awaked at the voice of the Prophet reprouing incontinently brake forth into that most feruent confession of Loue I haue sinneâ— against the â—ord wherevpon he worthily heard Thoushalt not die Out of Luther and other Diuines LVTHER in Postilis True faith perpetuall and immoueable Maior in Euang. Natiuit Doâ—ini Describing in the shepheards themselues the qualitie of both to wit of true and not true of Diuine as he speaketh and of humane faith hee teacheth the nature of true faith to bee constant perpetuall and immoueable but of Faith not true that in fine it vtterly faileth These are his words And from hence take out the difference of faith both diuine and humane Humane faith doth adhaere to the mans person giue credence beleeue his word and honour him for the speakers sake But Diuine faith contrariwise doth cleane fast to the Word which is God himselfe and doth beleeue put affiance and reuerence it not for the speakers sake but doth perceiue the word so certainely that no man can remooue him from it Such were these Samaritans of whom we read Ioh. 4. That at the first indeed they were by the voice of a Damsell excited to heare Christ but after the hearing of him they said to the woman We doe not now beleeue for thy word sake but for that we haue knowne him to bee that Sauiour of the World On the contrarie side so many as gaue faith to Christ moued with his person and miracles all of them againe fell away when Christ was crucified So alwaies it hath been and so it must bee at this day vnlesse the Word of it selfe doe clearely manifest it selfe to the heart and as it were captiuate the same in such sort as that they perceiue the certaintie thereof to be such as by no meanes they can thence be drawne yea if the whole World all the Angels all the Powers of Hell doe say to the contrarie nay if God himselfe should say otherwise as oftentimes hee is wont to tempt his Elect as seeming to appeare vnto them as if he intended to vtter things contrarie to his former promises Which fell out with Abraham when he was commanded to offer his sonne Isaac as also to Iacob in his conflict with the Angell and with Dauid when he was pursued by Absalom Such faith doth persist immoueable both in life and in death as well in Hell as Heauen neither can it by any thing be deiected for that it is founded vpon the sole and bare word of God without all respect of persons With such Faith these shepheards were replenished These things Luther Let likewise his whole Homily be read in 14. Ioh. being the Gospel for the Feast of Pentecost which is of the Holy Ghost Also in festo Sanctae Catharina expounding the Gospell of the ten Virgins who had taken their Lamps he saith The wise Virgins are true Christians endued with true faith such haue oile alwaies in their lampes But the vnwise to be hypocrites who haue a counterfet faith and haue no oyle in their Lampes Therfore of true beleeuers he saith Furthermore such as are rightly seasoned with the doctrine of the Gospell do lightly regard these stormes and tempests but persist immoueable and perseâ—â—â—e vnto the end and therefore are truely blessed as saith Christ Hee hat continueth to the end shall be saued Likewise in the same place the other Virgins had not onely their Lampes in their hands but had also with their Lampes oyle in a readinesse that is true faith which God hath laid vp in their harts they are furnished how to defend themselues if any harme befall them For they haue the worke of God for afsistance not any fained opinion which cannot beate off the assaults of death such did continue in the hope of the diuine promises These things Luthâ—r Therefore the true beleeuers continue in hope Also in the other page Hence is it saith he that our Lampes shall neuer be extinguished Thus much he Therfore the Lampe of true faith is neuer put out in the Saints The same Luther To. 5. in 1. Pet. 1. vpon these words Wee are borne againe not of corruptible but incorruptible seed The word is foorthwith preached and heard but when it taketh possession of the heart it cannot after die or bee abolished Neither will it indeed suffer thee to die but will conserue thee as long as thou doest adhere vnto it For example When I doe he are that Iesus Christ suffered death and hath done away my sinnes and deserued heauen for mee and withall hath giuen mee all that he hath now I do heare the Gospell when this is published in words presently it passeth away but if it be receiued in the heart and thou doest embrace him by faith now can he not any more fall away this truth can no creature demolish the depth of Hell cannot at all expâ—gne it An Argument out of Luther WHAT SO EVER things Christ entreated for his Elect those also hee obtained for Christ was heard with effect Luther in Ioh. 17. vpon these words I pray for them I pray not for the world I doubt not saith he but this prayer was heard Now Christ in
that prayer Ioh. 17. prayed the Father for all the Elect which should beleeue in him That hee would keepe them in the faith and not permit them at all to fall away from the faith This doth Luther plainely deliuer vppon these words I pray for them I pray not for the World Saith hee So he prayeth for Christians and for all that shall be conuerted that they abide firme touching true faith and profit therin and proceed neither that they sall away from it These things Luther Therefore hath Christ obtained for all the Elect that they shall persist in the faith and neuer shrinke from it Wherefore it cannot bee in regard of this prayer of Christ that the Elect beeing indued with true faith should vtterly slide away from faith Hee that doubteth whether Luther was of this iudgement which I defend doth certainly declare That either he hath not been much conuersant in his books or doth not vnderstand Luther The testimonies of Bucer so many and such ye haue in my Lectures as that of his determination no doubt can be made But beside them I will also put downe these of new In Mat. 6. And leade vs not into temptation pag. 70. in the Entrance Seeing then none can take them out of the Lords hands Ioh. 10. And hee in no wise casteth off such as come vnto him Ioâ— 6. It is necessarie that such as are Christs once shall neuer be alienated from him In Ioh. 4. Vpon these words If thou knewest the gift of God For saith hee as the liuing and springing water out of the fountaine doth alwaies flow to quench the thirst of men So the Holy Spirit giuing testimonie to our Spirit that wee bee the Sonnes of God doth for euer take away the thirst of the good in that it maketh them finally blessed in fulnesse and here doth refresh them continually with sure faith This is that fountaine neuer failing for that it neuer forsaketh such as it once inspireth Rom. 8. in the Quaestion of Praedestination pag. 361. not much before the conclusion of the Third Question He concludeth Predestination to be a Diuine designement of the Saints vnto this that they should bee made partakers of euerlasting saluation by Christ the Lord. This verily is saluation saith hee that being inspired with Gods Spirit thou maist most fully see soundly iudge that which is truely good and prose quute the same with a most eager and constant studie Here of it is a good consequent That therfore the Elect vnto life aeternall are also Elect to this that they should prose quute that which is good with a continuall studie or with perseuerance And that which is by God decreed cannot be made frustrate wherefore the Elect and Saints cannot but perseuere in faith Likewise in ep ad Eph s câ—p 1. vpon these words Hee hath chosen vs that we should be holy Paul saith he Romans 8. doth treat of Election as is meete And when the Saints are compassed with most grieuous afflictions they would often distrust amongst these euills wherevnto they are throwne of the glorie promised to the sonnes of God if they did not relie vpon this buckler For it will come to passe that whatsoeuer their sufferings be they shal be at last glorified Neither can they be dispelled by any thing out of their inheritance which is in Christ Iesus He is our euerlasting Mediatour and we for euer ioyned vnto him our vnion with Christ is inseparable nether can it be but for euer Also vpon the same 1. chap. in his short treatise of faith page 34. Faith although it bee infirme euen in the Saints and therfore also more to be lamented they do commit the more sinnes as euery where both the old and new Testament doe testifie and examples too euident doe declare as in Peter Dauid and others yet doth it not suffer him who is therewith endued vtterlie to lie vnder as surprised He trieth our faith but yet for this purpose that wee may vnderstand how much imperfection is alwaies intermixed in vs. Hence are are afflictions and from thence these voices in the Psalm O God hast thou forgotten mee hast thou forsaken mee From hence it fell out that Peter by the Damsell was assalted and afflicted with the batterings of temptation but yet he fell not for euer for that God put vnder his hand For God doth alwaies sppport his Elect that at last he shall swimme out and break through for the gifts and calling of God is without repentance And what shall wee say to these things If GOD be on our side who shal be against vs which words of Paul are not to be vnderstood of some but of al Gods elect And God doth solace vs against this debility of faith by the mightie power of Christ whereby hee beareth rule ouer all and hath dominion ouer death and sinne For he verily died but he rose againe death being subdued hee ascended to the Father sitteth at his right hand maketh intercession for vs and let all the Elect applie these things to themselues and say Hee arose for mee c. And seeing he is our head he shall â—â—relie quicken vs and confirme vs neither can hee derelinquish the duty of a true head For we liue for his sake which loued vs therefore wee liue not for our owne loue Without doubt ours is required but it is imperfect and cannot vphold the hope of life aeternall Therefore that our hope might be certaine the cause of our life is setled in him not in vs. And therefore whatsoeuer excuse is alleadged touching vncertaintie of faith whatsoeuer commaunded and deliuered is vtterlie impious and blasphemous against the might amplenesses maiestie and loue and dispensation of Christ and doth oâ—erturne all faith and authoritie of the word which Paul presseth Rom. 8. and euerie where else Likewise pag. 38. in the Treatise of the Church quinto signo Touching Perseuerance saith hee wee haue a place 1. Ioh. 2. If they had been of vs they would surely haue continued with vs And that He that is borne of God sinneth not is thus to bee vnderstood Hee sinneth not wittingly and of knowledge Hee sinneth not impenitently for that a certaine efficacacie of the Spirit of Christ doth beare him vp For though many sins doe yet beset the godly yet doe they not perseuere in them or consent therevnto with a suffocation of conscience or of the Law of God See Augustine Of Repentance against the Donatists All these things Bucâ—r Here ye perceiue my Lords First that not vnfitly I did entreat of the perseuerance of the Saints when I did interpret that place of Iohn If they had beene of vs they would verily haue continued with vs. Againe neither did I interpret amisse that place of Iohn He that is born of God sinneth not in my Treatise of Perfeuerance when I gaue this interpretation That the Saints born of God did not sinne from the heart or with their totall and plenarie will and therefore not
God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine and that voluntarie permission neither yet is Sinne the effect of diuine Praedestination or of God because the malice of Sinne or of the sinner is not of God Therefore none can be said to haue been Praedestinate of God to Sinne as it is Sinne. 15 Permission and that voluntarie whereby God permitteth sinne is a worke of God and therefore good but sinne permitted as it is sinne is not a worke of God but partly of Satan partly of Man Roge quis audial dâ—minum dâ—centem Non vos me elegistis sâ—d ego vos audeat dicere credere bomines vt â—ligantur cum potius eligantur vs câ—â—dant Aug de praed Sanctorum â— 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 18 Whosoeuer are praedestinate to life euerlasting as to the end are also Praedestinate to the due meanes by which it is receiued Faith therfore the workes of faith and perseuerance in faith or the beginning progresse and consummation of Saluation all are effects of Praedestination 19 God whereas hee could yet would hee not vouchsafe all men confusedly the grace of Praedestination aeternall 20 God doth be-blind harden and destroy some therefore them to make blind harden destroy hee decreed eternally 21 The finall and principall end both of the reprobation of some and election of other some is Gods glorie which both in the reiection of the wicked and election of the godly doth shine plentifully 22 To bee created and suffered to fall into sinne and into death are effects of Praedestination common to the Elect and Reprobate but to be enriched with grace faith workes perseuerance of faith and finally life eternall are effects proper to the Predestination of the Elect but to bee forsaken in their sinnes perpetually to bee blinded hardned and finally damned are effects of Reprobation proper to the wicked 23 This argumentation a posteriori that is from the effect God created men then did voluntarily permit them to fall into sinne and by sinne to run headlong into death finally of them some he deliuereth and saueth from thence by Christ mercifully others in their sinnes hee forsaketh most iustly blindeth damneth but both he doth to for his glory Therefore God from aeternity hath decreed to doe all these things is not a sophistication but a demonstration And this is the praedestination of the Godly and vngodly None is praedestinate to aeternal life conditionally if he do belieue if he obserue the Law but whosoeuer are praedestinate therevnto are absolutely and simply praedestinate so that euen they therefore do beleeue and keepe the Law because as to life so also they are praedestinate to beleeue and obserue the Law 25 The Elect only attaine true iustifying faith but the Reprobate although they seeme to beleeue for a time yet their faith is not true but temporary and therefore hypocriticall 26 Whatsoeuer good the Saintes haueor do they therefore haue and do it because for the enioying and acting thereof they were from aeternity freely praedestinate Therefore the beginning of Saluation that is faith and the proceeding that is good workes and the end that is finall perseuerance and plenary possession of Life eternall are free effects of diuine praedestination or of God praedestinating Wherfore neither Faith nor good workes can be the cause of predestination seeing the Apostle saith not Hee hâ—th ' chosen vs because we would bee holy but that we should be holy Neither therefore did I obtaine mercy for that I would be faithfull but that I might be fathfull 27 It is no impiety to say The Reprobate therefore not to beleeue not to repent not to obserue the Law because they were praedestinate not to beleeue not to repent not to keepe the Law seeing the Lord thus speaketh Therefore ye do not beleeue because yee are not of my flock Againe Therfore ye do not heare because ye are not of God 28 Nay it is not impiety to say the Reprobate do therefore the works which are euil in the Reprobate because they were praedestinate to do them seing the holy Spirit doth teach this in the Scriptures Acts. 2. 4. 29 Neither Praedestination nor God can be said to be the cause of the sinnes which wicked men do commit or that God did praedestinate the wicked to sinne both for that the warfare whereby wicked men do sinne is not of God but of Satan as also for that God hath praedestinate none to sinnes as they be sinnes but onely as they be either actions in themselues and therfore not euill or punishments of sinne 30 Rather therefore the wicked in doing these things do sinne to the doing whereof they are praedestinate of God because the workes of God otherwise in themselues good they doe infect with the naughtinesse of their fleshly mind 31 Therefore the proper efficient cause of sinne is that home-bred infidelity and mallice in men 32 In euery sinne there be two thinges The worke which is done or at leastwise the action either internall or externall and the naughtinesse of the sinner by which it is effected that the work or action is made sinne The worke of God for he worketh all in all but the euil in no wise In that therfore the wicked doe that worke they haue it of God and of Gods praedestination but in that by doing they sinne through their owne naughtines neither is that of God nor haue they it of Gods praedestination 33 The effects of the grace of God in the Elect first Redemption from sinne and death by the blood of Christ the second effectuall calling by the holy spirit to the participation of this Redemption The third and therefore an actuall separation from the filthines of other men of the world The fourth a reall incision into Christ and therefore the fift iustification by faith the sixt Regeneration the seauenth true sanctification to do the acceptable will of God the eight Remission of daily sinnes the ninth the presence Sophistae dicunt Deum nòn praedestinasse in praeâ—erito sed semper in praesâ—nâ—i Zanchius of the holy Spirit the tenth the gift of eternall life 34 Although God praedestinating be not vnder time yet men praedestinated are vnder time Wherefore seeing the holy Spirit perpetually in the Scriptures saith that God hath praedestinated vs and that before the world was made and not to praedestinate we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the
to loue for euer And so Gods loue is not only euerlasting but perpetuall 19 This loue of God is the fountaine of our saluation because from thence it commeth to passe that he hath praedestinate vs to life aeternall in Christ that he sent his sonne into the world that he hath called vs effectually by the preaching of the Gospel that hee forgiueth our daily sinnes that finally hee will bestow vppon vs fully life aeternall 20 The loue of God to-vs-ward is called by the Prophet Zeale for that it is as the loue of the husband towards his wife that is most feruent therefore intermixed with carefulnes and dolour with carefulnes least any aduersity should happen to the thing beloued and dolour if it happen 21 Zeale also wherewith God also is zealous that is feruently loueth his owne glory is the cause efficient of our saluation For he could not indure that ouer and besides the Reprobate the Elect likewise should be held perpetually as Captiues in the handes of Sathan for that this did crosse Gods glory Therefore the zeale of the Lord to wit wherby he hath and doth loue both vs and his owne glory so ardently hath effected this that is was the cause of our saluation by Christ both obtained and preserued 22 Saluation and life aeternall can fall to none but to such as are elect to saluation and life aeternall Mat. 10. 25. Rom. 8. Therefore none can be ascertained of his saluation vnlesse hee be made certaine of his aeternall and immutable election to life aeternall 23 Euery one is bounden certainly to beleeue that he was elected vnto saluation and life eternall in Christ by God before the world was made which is at large demonstrated in cap 7. of this Treatise 24 Now that euery one may perswade himselfe hereof there bee certaine rules deliuered partly a priori as they terme it or from the causes partly a posteriori deduced or from the effects And this is also handled in the 7. cap. of his Tractate 25 Chriâ—t according to the purpose both of his fathers and his owne will neither praied nor suffered but for the Elect onely which is prooued fully by many places of Scripture 26 None can bee endued with true faith in Christ vnlesse he bee elect in Christ to aeternall saluation as is by many places of Scripture confirmed cap. 7. Whosoeuer therfore doth feele himselfe enritched with true faith in Christ let him conclude that he is in Christ ordained to life eternall 27 Whosoeuer is endued with a true and liuely faith may perceiue and doth perceiue that he truly beleeueth in Christ therfore a beleeuer may be made certaine of his Election to life aeternall 28 The doctrine of Praedestination As to the Elect nothing is more soueraigne so to the Reprobate by their owne default nothing is more pernicious For although they take offence at it yet for the others sake it is to be preached 29 Out of the rich treasures of Christ so much each one hath and possesseth how much he receiueth and draweth out by faith Whosoeuer therefore can truly beleeue that he hath been elected in Christ from aeternity vnto life euerlasting hee is elected The Summe of the fourth Chapter of the Tractate touching Christ our Aduocate contained in foure propositions CHrist is the Aduocate of the Elect onely that of all which Io 17. Ro. 8. 1. Io. 2. Ang Tract 41. in Ioh. haue beene from the beginning of the world and shal be to the end 2 Christ also is the propitiation onely for the sinnes of the Elect of Euseb Hist Ecelts l. 4. c. 15. the whole world therefore is hee their aduocate only So the Church of Smyrna to al the parishes of Paul saith Christ did suffer for the saluation of all the World which are to be saued but the Elect only are saued So Ambrosâ— To. 2. de fide ad Gratianum lib. 4. c. 1. If thou doest not beleeue he descended not for thee hee suffered not for thee Therefore he suffered onely for tâ—e beleeuers 3 The world is sometime taken for the whole World and all men as well Elect as Reprobate somtime Gen. 18. 22. Gal. 3. Psa 44. Ioh. 12. Ro. 5. 2. Cor. 5. Col. 1. Habâ—t erge populus Dei plenituâ—inem suum Amâ—r ibid. for the more principall part to wit the Elect some-time for the worse part of the World that is the Reprobate The Author also of the Booke de vocatione Gentium lib. 1. c. 3. doth declare by examples of many Scriptures often-times for a part of the Earth the whole Earth for a part of the World the whole World for a part of men all men to bee nominated and this as well touching the wicked as the godly Therefore when he saith that Christ is the propitiation for the sinnes of the whole World we are not enforced by the name of the whole World to vnderstand vniuersally all men 4 There is a difference between the worke of our redemption and the force or fruit of our redemption for the first is once done the other is eternall extending it selfe as well to them which were from the beginning of the World euen before the worke of our redemption was accomplished as to them who after the worke of our redemption effected shal be to the end of World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the effecacy of redemption propitiation nothing therefore doth let but that Christ hath beene and is perpetually the Attonement for the sinnes euen of them which were elected euen from the beginning of the world The Summary of the Questions whether Remission of sinnes once obtained can againe be made frustrate comprised in fourteen Conclusions THE whole course of the Gospell is contriued in this summe that it might perswade vs which beleeue in Christ that our saluatioÌ„ is firme constant that is in Christ If therefore any shall say that Remision Ioh. â— 5. Mâ— 7. 16 Ro. 11. of sinnes once obtained by consequent fals can bee made frustrate in the Saints hee doth ouerturne the whol scope the Gospell nunquam in nemine â—b nullum â—eccaâ—um fit irrita remissio Zanch. Read Esai 38. 44. Mich. 7. 2 Onely by an absolute relapse from pietie to impietie the remission of sinnes past once obtained can be done away but this relapse the true Saints and Elect are not incident vnto Therfore in them forgiuenes of sinnes cannot be frustrate 3 In the Reprobate true Remission of sinne â—neuer tooke place therefore it can neuer in them bee frustrate Wherefore in none 4 For the bloud of Christ by Pro omnibus sufficientèr pro electis tâ—â—tumefficacitèr Zâ—nch ex Scolasticis Pro â—mnibus illis electis ex Augustino Iohn 17 1. Ioh. 2. Ro. 8. Aliqua luce mentes illuminat nùnquam iamèn paenetrat illorum corda Zanch. Iohn 1. which alone remission is ateâ—iâ—ued is not according to the purpose of GOD and indeed shed out for the Reprobate