Question is not of great strong rooted perfect Faith and Charity whether it may be lost but of weak green tender yet true and Salvifica such as would save if it were held or if a man did depart his life in it whether this be not many times lost Such as was Peters Faith before Christs passion when he feared to confesse Christ at the voice of a Damosell but after the Spirit given in Pentecost his Faith and Love were so corroborated ut vires persequentium caesus despiceret Redemptorem suum libere inter flagella praedicaret as it is there cap. 15. out of Gregory in Ezek. hom 15. 6. Lastly a double question may be put 1. Of those that are not Elected whether there be not many of them that attaine to true Faith true Repentance Justification and Sanctification wherein they persevere not to the End but lose them and so perish 2. Of those that are Elect whether God permit not them sometimes to fall into hainous sinnes as Adultery Murther or the like and if so then what their estate is while they are in those sinnes untill they actually repent whether they be still justified or in state of Salvation For the Perseverance of the Elect may be conceived to be of two sorts or degrees either continued without interruption by a constant holding of Faith and a good Conscience from the beginning to the End which is rare Or with interruptions and falls and risings againe and renewings by repentance finally Faith to deliver their Spirits into the hands of God which is ordinary CHAP. XVI Of the Faith of such as persevere not or of those that are not elect FOr the affirmative part in the first Question I bring but two Texts of Scripture Mat. 24. 13. Ezek. 18. 21. The first hath the Promise of Salvation to him that continueth to the end Out of which I collect two things 1. That he to whom Salvation is promised if hee continue is in the right in which hee should continue is not onely begun and must adde or increase but is so ripe and so perfect as I may say as if hee but hold out such to the end hee shall be saved 2. That hee who by the Promise of Salvation is excited to persevere in Falth or in Love is supposed possible to wax cold in love or to deny the Faith and embrace this present world These Inferences seemed strong to S. Bern. Ep. 42. disputing this very question Siomnes qui habent charitatem c. If all such as were endued with love had perseverance in love our Lord in vaine admonished his Disciples To continue in love for if either as yet they did not love hee ought not to say Continue but Bee in love or if they did love already there was on neede for him to admonish them of Perseverance whereof they could not be deprived according to some Mens Opinion And a little before Hi radices non habent c. These Men have no root who for a while believe and in time of temptation fall away Whence and whither doe they fall Even from Faith to Vnbeliefe I aske furthermore could they have beene saved in that Faith or could they not If they could not what prejudice is it to their Saviour what joy to the Tempter that they fall from thence where there was no Salvation It seemed to S. Jerome a good Argument which is taken from admonitions against Jovinian lib. 2. S. John exhorteth Filioli custodite vos à simulacris Si omnis qui natus est ex Deo non peccat à Diabolo tentari non potest quomodo praecipit ut caveant ne tententur The answer that some rest in that Exhortations Precepts and Promises are the meanes whereby Perseverance is upheld is against themselves unlesse these were infallible meanes for seeing the Obedience to Exhortations and Precepts is in Man who failes these meanes doe often faile The sixth and seventh Commandements were knowne to David as meanes to hold him back from his two sinnes but they failed through him So Peters warning of his denyall was a meanes to humble his confidence in himselfe and to have perswaded him to beware of putting himself into danger but he took not warning Neither is that answer to purpose That in regard of our weaknesse wee may easily fall and meanes must be used for our support but in regard of Gods Election and Christs Intercession wee cannot but stand fast for wee now treat of those whom it is yet uncertaine whether the Election of God have embraced them or no O◠howsoever if any one or two meanes be infallible wee may be secure all other supplies are superfluous If two pillars be strong and sure to beare up such an house as Sampson was in with the Philistines what neede other supporters beside The second Text of Scripture is that of Ezek. 18. 21. 26. 27. which by no evasion can be avoyded if the comparison there betweene a righteous man and a wicked be well observed for deny you any-wise that a righteous man can turne away from his righteousnesse and dy and I will deny likewise that a wicked man can turne from his wickednesse and live and so we shall solvere Scripturas make voyd the holy Word of God if a supposition putteth nothing in the one it putteth nothing in the other if the wicked there whom the Text speakes of be truly and Legally a wicked man then the righteous there is truly and Evangelically a righteous man for Legally righteous the Scripture knowes but one if it bee ever seene that a wicked man turnes from his wickednes and lives then it may as well be seene that a righteous man turnes from his righteousnes and dyes To these places I finde no answer made by our Divines at Dort from whom I hoped for satisfaction in all things but to divers others as Heb. 6. 4 5. 2 Pet. 2. and such like they frame this answer That such places speake of initiall and precedaneall degrees of Faith not of true justifying Faith men but entred a little may goe back but not they that have attained unto true Faith yet such beginners say they are to be counted in the visible Church for true believers and justifyed persons Of these reverend Doctors give mee leave to demand 1. If they be to be taken for justifyed persons by what shall we know these things mentioned in the Texts which they will have to be onely the initia and precedent dispositions to Faith not true Faith 2. If these bee but initia what have they more or better to give to a true Believer than to have tasted of the good Word of God and of the powers of the World to come Heb. 6. And to be purged from his old finnes 2 Pet. 1. 9. To have escaped the pollutions of the world 2 Pet. 2. 20. To have the strong man armed that kept the house to be cast out by a stronger Luke 11. 22. if these be
c. And after pag. 27. Non hic queritur c. It is not questioned here simply whether God in the work of Conversion or in any other good worke doth move the Will resistibly for that we have affirmed formerly This is given then that Resistibility is never taken away See then secondly what remaines in Controversie De modo Resistibilitatis totalis est c. Touching the manner of Resistibility all question is made for this is that which we say when God by his effectuall Grace works in the Will Ipsum velle this Grace doth effectually produce Non-resistency and so for that time take away actuall resistance which is brought to passe by certaine knowledge and the prevalency of delight saith August Therefore doe we maintaine actuall resistence for that time to be certainly taken away because t is impossible such a resistence should consist together with effectuall Grace received in the Will Because these two things cannot co-exist together or be composed in the Will namely The Will to be wrought upon by effectuall Grace and the Will at the same time to resist which were as much as to say in the same Instant the Will not to resist and to resist or velle non resistere velle resistere Let us have leave a litle to search into this mystery De modo resistibilitatis tota lis est nay truly nulla lis est de modo resistibilitatis for resistibilit as est potentia resistendi actus now about resistibilitas the power there is no controversie for you grant neque innata neque adnata tollitur per gratiam in conversione here can be no question de modo resistibilitatis all must be de ipsa resistitentiâ or de modo non resistentiae for hoc est quod dicimus c. rem haud magnam dicitis Ideo enim contendimus c. de re minime dubiâ contenditis for is there any Remonstrant so silly to say Posit â gratiâ efficaci resistentiam ipsam manere that when the will doth actually yeeld that then it doth and can resist who beares a part in hac lite Plainly the State of the question is changed for the question of Contingency is not when things are in esse but before they were whether they were not possible to be otherwise Scholastici utuntur hîc erudita distinctione Quod fit consideratur duobus modis uno ut est jam in se extra suas causas hoc modo ipsum fieri transit in factum esse praesens in praeteritum proinde res illa non potest non esse dum est quia non potest non facta esse quae facta est Altero modo ut fluit à causa sive ut habet ordinem ad causam id est Quatenus est adhuc in manu causae atque hoc modo si causa est libera contingens potest res illa non esse contingenter est non necessario quia habet ordinem ad causam seu ut loquar cum Zabarella connexioneÌ„ cum causa non necessarium sed contingentem ita Goclenius The Question then of the Resistibility is before the very act of good or evill not in it It were sense I trow to say A regenerate man willeth sinne resistibly not in the very moment when he willeth it but because ere he willed it he could have resisted it so a Convert obeyeth Grace or willeth his conversion resistibly because ere he willed it he could have dissented Sinne is resistible though it be too late to resist when it is consented unto and Grace may be resisted though to say so is too late when it is accepted in the Will for to be received and then to be resistible cannot Coexistere 3. Againe granting that non resistentiam which is in the very act of consenting the question is still as doubtfull what is the Cause of this Non-resistance in cujus causae manu sita erat whether Gratia efficax be the cause or voluntas efficax for the selfe-same may be said of the Will that you say of Grace when the Will obeyeth it is impossible it should disobey or wil to resist No man can tell by the very act of obeying which is the cause of not resisting for put either of the two Grace or Will to remove resistance it is surely gone in the act of consenting And to me it seemes demonstrable that the Will is the proper cause that ends resistance or refuseth to resist First because that gratia efficax which you speak of so much is but nomen sine re there being no such Grace that can determine the Will but it destroyes it the nature of the Will being to determine it selfe Secondly because to resist and not resist are the proper acts of the Will as to convert repent beleeve are the immediate acts of man who converteth repenteth beleeveth and are not the acts of God though without his help and power they are not produced which is a plaine signe that man is later in the operation than God in the order of Nature by whom the act was terminated Our Church in the Homily of Salvation 1. tomo understands the matter thus First for the necessity of something to be done on our part for our justification to Gods mercy on his part and Christs satisfaction on his part concurs on our part a true and lively Faith in the merits of Jesus Christ which yet is not ours but by Gods working in us Secondly how it understands this Not ours but by Gods working in us a lâ—â—tle lower it declarerh Lively faith is the gift of God and not mans onely worke without God This might suffice sober wits that all confesse Gods grace to prevent to operate to helpe mans Will and the Will of man to have some office and part under the Grace of God though we were not able to expresse or declare the manner of the coworking God promiseth to Circumcise the Heart Deut. 30. 6. and Man is commanded to Circumcise his owne heart Deut. 10. 16. Jer. 4. 4. God promiseth to put a new spirit into man Ezek. 11. 19 and men are commanded to make them a new heart and a new spirit This promise and this commandement are both Evangelicall The promise supposeth and implyeth our utter impotency of our selves to doe these supernaturall acts and tendreth unto us the power assistance and operation of God to comfort and encourage us The commandment supposeth and implieth a power in us by the power of God to endeavour and to doe something towards these supernaturall acts and that they are our acts doth appear for that they savour of our imperfections from whence it is that we daily accuse our selves and complaine of the weaknesse of our faith the coldesse of our love the pride of our hearts though it be true that God hath given us faith love humility Why doe we not rather magnifie the gifts and graces of God but extenuate and disgrace them like
Aug. de praedest Sanct. cap. 17. This may seeme contrary to the generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to all men which is also the Fountaine of the generall promise of the Gospell which calleth all From hence some doe teach Grace to flow from God by two Fountaines by the way of Preaching or by the way of Gods Purpose Carlton pag. 41. But it is certaine that the Graces which come from God by the way of Purpose come also by the way of Preaching and no other way without Preaching But this is reconciled by S. Paul laying downe Gods Foreknowledge as the first linke of this Chaine that leadeth and guideth all for though the generall love of God bee the Fountaine from whence the Preaching of the Word Calling and Promise of all Grace doe proceede even to the very Elect yet it being impossible for God to bee ignorant or not to know the successe of the Word Preached or of his Calling or of his Promise who would obey and who not it was impossible but hee resting in them and being content in their persons and in their number though few though otherwise contemptible whom hee knew would beleeve should not as mainly intend their Salvation and their Calling as if hee sent his Word onely for them and sending his Word unto the rest as if hee held in quasi in se contineret the knowledge of their disobedience would not by his Prescience hinder the Declaration and Manifestation of his good will to them So that by this the Preaching of the Word is the Fountaine of all Grace to them that receive grace and might be also to them that receive it not And Gods purpose or Predestination out of foreknowledge is the Fountaine of Grace to them that have it because for their sakes especially it was that the word was sent and Preached And they which have not Grace to whom the Word is Preached want it not through the want of Predestination but through their own neglect and disdain for had their obedience been foreknowne they might have been ex praedestinatis Remember ever that Quos praescivit is asmuch before praedestinavit as quos praedestinavit is before vocavit 4. Lastly we learne by the links of this chaine observed severally that whosoever would know whether he himselfe be of the number of the Elect he doe not fix his eye immediately upon either of these extremes Predestination and Glorification but upon the middlemost that be between and try whether he be called or whether he obeyed the call whether he be justified or made like to the Image of Gods onely Sonne or walke religiously in all good works these things if he finde then may he trust that God hath Elected him hath Predestinated him to Salvation Vide Keckerm System 461. de Sorite logica So Bishop Bancroft understood our Article pag. 294. at the Conference at Hampton Court to teach to reason rather ascendendo and so Melanchton understood Saint Paul to teach Rom. 8. 29. Nusquam esse electos nisi in caetu vocatorum Loco de Praedestinatione Now I come to the seeond paragraph which giveth direction to the right use of this Doctrine and cautions for avoyding abuses and scandals The whole paragraph consisteth of two propositions the first beginneth here As the godly consideration of Predestination c The second at Furthermore we must receive The first Proposition is long and consisteth ex particulis relativis quaehabent notas comparationis expressed by the signes Quemadmodum Ita As So. The second period is shorter but yet consisteth of a copulative proposition which is in substance two One directing to receive Gods promises generally the other directing to follow in our doings that Will of God which directly is expressed in the word of God The comparison in the first period is laid between two unlike considerations of two different things which produce two unlike effects in persons of unlike quality expressed in these words As the godly consideration of Predestination and our Election in Christ is full of sweet pleasant and unspeakable comfort to godly persons and such as feele in themselves the working of the spirit of Christ mortifying the works of the flesh and their earthly members and drawing up their minds to high and heavenly things as well because it doth greatly establish and confirme their faith of eternall Salvation to be enjoyed by Christ as because it doth fervently kindle their love towards God So for curious and carnall persons lacking the Spirit of Christ to have continually before their Eyes the sentence of Gods Predestination is a most dangerous downfall whereby the Devil doth thrust them either into desperation or into retchlesnesse of Vncleane living no lesse perilous than desperation So far the first period Out of the first part of this Comparison we may conceive these instructions given us by the Church 1 That the consideration of our Predestination and Election in Christ according to the Definition and doctrine in the former paragraph is the onely Godly consideration of predestination and therefore ought to be used by all that will either teach or consider this mysterie not to consider our Election without considering Christ 2. That this consideration wherein Christ is had is the fountaine of most sweet pleasant and unspeakable comfort as indeed without Christ there can be no comfort to any child of Adam 3. That this comfort appertaines and is appliable only to Godly persons and such as feele in themselves the working of the Spirit of God so that no man is to presume of his Election before he feele the working of the Spirit in him mortifying c. 4. That to such their Faith may be greatly confirmed of obtaining salvation by Christ seeing themselves conformed to the Image of Christ and their love to God greatly kindled finding that God hath called them and sanctified them in Christ Jesus 5. Lastly That the publishing of this doctrine of our Election in Christ is very justifiable and warrantable because to suppresse or with old so good an occasion of confirming the faith inflaming the zeale of Godly men would be a great injury to them and a great wrong to the grace of God Out of the second part or reddition of this comparison so to curious and carnall men we may conceive these cautions to be given as by the Church 1. That to have continually before a mans eyes the sentence of Predestination is a different thing from the godly consideration of Predestination in Christ 2. This sentence is perniciosissimum praecipitium is like some exceeding high and steep rock which is dangerous for any man to stand upon or to looke downe from seeing from such high downfalls the Devill useth to tempt men to throw themselves down as he did Christ Mat. 4. 6. and from this percipitium the Devill may thrust men either into Despaire or Security 3. That this having the Sentence of Predestination continually before their eyes is the use
over all For he is both good and mercifull and patient and saves whom he ought nor is here wanting to him the good effect of a just Judge nor is his wisdome diminish'd for he saves whom he ought to save and judges those that are worthy of Judgement yet is not his justice to be counted cruelty considering his foregoing and preventing goodnesse 2. This Opinion avoideth the imputation of Stoicall Fate which the 3. first cannot possibly avoid though they put it from them for they make mans salvation or damnation necessary by an externall and an antecedent necessity of a Decree of God But this Opinion placing Gods Decree after his foreknowledge makes mans salvation or damnation only infallible to Gods knowledge but free and contingent to man Gods knowledge as knowledge causing nothing and his Decree not altering or crossing but ratifying that which he knew would be the worke of Man working out his owne salvation by co-working with the Grace of God or working his owne damnation by forsaking his owne mercy 3. It avoideth the accusations laid against the fourth Opinion for it maketh the Election of God absolute definite inconditionall complete irrevocable and immutable It maketh God to chuse man and not man first to chuse God It hath no affinitie with Pelagianisme in the matter of Predestination at all nor in the matter of Grace unlesse this be Pelagianisme to hold that under the aydes of Grace the will is yet free to evill of which we shall dispute in the third part It maketh Predestination the root and cause of Calling justifying glorifying of faith repentance perseverance and of all the good that is in us which are the effects of Predestination and effect of the love of God predestinating them unto us 4. It ministreth no matter of despaire nor of Presumption but cherisheth both hope and feare Not of Despaire For 1. No man is decreed against but upon the foreknowledge of his owne refusall of life offered him 2. The Promises are generall and hee may truly thinke them to belong to him 3. There is sufficient Grace in the means of Conversion to remedy all the weaknesse or perversnesse that is in mans depraved nature He may hope therefore Not of Presumption For 1. No man is decreed for but with the foreknowledge of his owne acceptance of life offered him 2. The Promises of God are generall but they have conditions which he must be carefull to observe that will inherit the things promised 3. The Grace that is in the meanes of Conversion is not tyed unto them by any physicall connexion but is dispensed by the good pleasure of God who may offer and unite it to the World when and how long hee will or may withhold the influence of it and so harden or forsake the carelesse or the proud Hee may feare therefore 5. It ministreth as much sweet comfort to all godly persons that finde themselves walking in the wayes that leade to life and confirmeth their Faith of eternall salvation to be enjoyed through Christ and as fervently kindleth their love to God as any way or order of our Election conceived otherwise 6. Lastly it acknowledgeth the deepnesse of Gods judgements and the unsearchablenesse of his Counsels for who can tell why God by his Decree settled upon Peter rather than upon Judas why hee loved Esau lesse than Jacob why hee suffered one man to perish and not another when he was able out of the treasures of his wisdome and knowledge to have disposed their course calling and government to quite contrary ends who can tell a reason why hee distributed the gifts of Nature and of Grace so diversly why hee beareth some with so long patience and cuts off others in so great severity why some have so much some so little both of temporall and spirituall blessings Quis novit sensum Domini or who hath beene his Counsellour Or who hath first given unto him for of him and through him and to him are all things To whom bee glory for ever The end of the first Part. The Transition to the second Part. NOw having propounded that which I conceive to bee the Truth and commended it by comparison with other Opinions that seeme defective I have yet one thing more to doe necessary for the confirming and testifying of this truth against all exceptions either of haeresie in generall or of schisme at home in this Church of England I am therefore to shew how all the Articles or heads of Divinity that necessarily runne into this question being rightly declared doe cohere and consent to this Doctrine that wee may make it good which the Philosopher saith Ethic. 1. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am to declare then the Orthodox Doctrine both of the ancient Church and of the Church of England First of these things as Eternall Of Gods Knowledge Will Providence Predestination Election Reprobation These shall make a second Part. 2. Of these things as done in Time Of the Creation of the fall of Man the effects of the Fall the Restauration of Man his Vocation Conversion Of Grace Freewill Perseverance and of the last judgement which is commonly neglected and left out by them that dispute of these matters And these shall make a third part of this worke through God Goodnesse and assistance CHAP. I. Of Gods Knowledge ST James saith Acts 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowne from everlasting are unto God all his Workes S. Paul saith Rom. 8. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he foreknew he Predestinated S. Peter saith 1 Pet. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the strangers Elect according to the foreknowledge of God the Father There be that interpret these two places rather by the Word Precognition than by the Word Prescience and tropically as to signifie approbation and love rather than Knowledge properly taken and they complaine of the ignorance of the Latines that understood not the Greeke and of the ignorance of the Greekes that understood not the Hebrew phrase in this word and that by the Word Prescience they occasioned the Pelagian Heresie of election upon prescience of workes So Pareus yet Origen is hee to whom they are beholden for this their interpretation one neither ignorant of Greeke nor Hebrew nor thought guiltlesse by them of giving occasion to Pelagius his Heresie But if it be their mindes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to include approbation as they would exclude 1. Foreknowledge properly taken I will fetch a poore Almanake to wipe away this Glosse by the common use of the word Prognostication 2. Next I will say that an Hebraism or Grammaticall quillet is too weake a thing to sway a cause of this weight and value 3. I say that it is very improbable that S. Paul and S. Peter being not in any poeticall or popular veine but in a sad and grave discourse doe use any figurative or improper term where most propriety and perspicuity and
was made we are in God through the knowledge which is had of us and the love which is borne towards us from everlasting But in God we are actually no longer than onely from the time of our naturall adoption into the body of his true Church into the fellowship of his children For his Church he knoweth and loveth so that they which are in the Church are thereby knowne to be in him our being in Christ by eternall foreknowledge saveth us not without our actuall and reall adoption into the fellowship of his Saints in this present world for in him we actually are by our actuall incorporation into that society which hath him for their head c. By the change of the letter are marked out the things which I would wish the Reader to marke with his attentive mind THE THIRD PART CHAP. I. Of the Creation THe Creation of the World was the first act of Gods Power beginning to execute in time his Counsell and Decree which was from everlasting The World is that whole frame of Gods building set up perfected and furnished according to the plot or modell in the minde and purpose of God who hath built all things Heb. 3. 4. In it God made manifest the invisible things of his Wisdome and Goodnesse to his own glory Rom. 1. 20. Therein he hath made Creatures of sundry Natures Motions and Perfections to sundry ends Above others he created Man in more excellent perfections to a more excellent end For hee created Man an Image of God as farre as was meete for a Creature to partake of the Divine Nature that was to be Good but Mutable This Image or likenesse to God was to be seen in three things the first and second as Mans perfections the third as his End 1. In Vnderstanding and Will 2. In Holinesse and Righteousnesse 3. In Immortality Blessednesse These three were subalternate one to the other Understanding and Will to Righteousnesse Righteousnesse to Blessednesse Blessednesse to bee the reward of Righteousnesse and Righteousnesse to bee the worke of Willingnesse for vertue is not necessitatis sed voluntatis CPAP. II. Of Gods Government of Man under the Covenant of Works THe second Act of Execution in time of Gods eternall Counsell was the Government of Man created so as hee might use his perfections and attain his end In this government God as the supreme Lord was to command and Man as his Creature and Vassall was to obey yet God being a free and gracious Lord and Man not a brute but a reasonable and free servant it pleased his Lord to descend and come into a Covenant with him as is used betweene party and party The sum of this Covenant was Doe this and thou shalt live called therefore the Covenant of Workes The Law Naturall or Morall written in the heart of Man comprehended all Works to be done by him The Law positive namely that one of abstaining from the fruit of the Tree in the midst of the Garden of Eden was a tryall and experiment of his Obedience and the exercise of the duties of the Law Morall in a particular To Man appertained the observing of these Lawes To God appertained the performance of the Promise of life to Man observing them as being faithfull in the Covenant CHAP. III. Of the fall of Man ADam Dei manu nec non deliciis Paradisi legislatione prima factus est dignus sed ne quid blasphemum contra primaevum proferam parentem reverentiâ dictum sit Mandatum non servavit quoth Nazianz orat 8. Adam being tempted by Satan did transgresse that one easy Commandment and so became guilty of all and losing his righteousnesse hee forefeited his happinesse by Sin the breach of Gods Commandement and Covenant This Sinne of Man was voluntary not necessary though he sinned being tempted by another for hee had strength enough given him of God and more was ready to have been supplyed unto him if he had craved it wherby he might have vanquished the Tempter and have stood firme in his obedience but hee willingly consented and yeelded to the deceiver Neither was this fall caused by God though foreknowne but onely permitted when God if hee would could have hindred it And God permitted it 1. Because hee would not impeach the freedome of will that hee had given unto Man Continuit in ipso praescientiam praepotentiam suam per quas intercessisse potuisset quo minus homo malè libertate sua frui aggressus in periculum laberetur si enim intercâ—ssisset rescidisset arbitrii libertatem quam ratione bonitate permiserat Tert. in Marcian 2. where note that is call'd libertas Arbitrii which is ad malum and was in Adam before he sinned 2. Because hee saw it would offer him a faire occasion to manifest his Wisdome and Goodnesse yet more graciously than hee had done in the Creation which hee had forethought on and foreknew how to restore man fallen before hee decreed to permit the fall namely by the most admirable and glorious workes of the Incarnation Sufferings Resurrection and Assension of the Sonne of God intending by the obedience of one Man to make many righteous as by the disobedience of one many were made sinners 3. Because God knew it would offâ—r unto man a just occasion if he were dealt withall againe in the second Covenant both to be more thankfull and more wary and carefull and so many more possible to be saved by a second Covenant made with man fallen then would have beene by the first if Adam had stood and the Covenant of workes had beene held on with all his posterity for naturall perfections easily beget Pride and Confidence in our selves which is the first degree of aversion from God and the beginning of ruine but wants and weaknesses do humble us and make us fly to God and cleave more close unto him That the fall of man was known before the Decree of Creation the Creation it selfe doth shew where there are infinite things prepared for mans use onely as fallen as all medicinall Herbs prepared for Physick Physick presumeth sicknesse and sicknesse presumeth sin CHAP. IV. Of the Effects of the Fall THe Effects of the Fall of Man are twofold Within him Without him Within him that which is call'd originall Sinne comprehending both the losse of his originall righteousnesse and of his supernaturall perfections and also the decay of his very naturall faculties whence floweth a continuall lusting after that which is evill and a repugnance to that which is good A mans heart being a roote and a fountain of bitter water and sower fruit which before was right sweet and good The effects of the fall without man are comprized under the curse of the ground the subject of mans labour comprehending all the miseries of this life and under the sentence of death comprehending both deaths Temporall Eternall and all the miseries of both The Effects of the fall of Adam tooke place not onely
order after another and not one thing for the sake of another If any thing be named Grace and tend not to mans recovery and Salvation or be not in some degree fit sufficient potent and available to further this work it is not to be esteemed worthy of the Noble and blessed name Grace The Distinctions of Grace The same Grace and power of Gods Spirit which in essence is no way diverse yet hath diverse denominations according to the diversities of relations and effects as the same Sunne first warmeth the Earth and then makes it fruitfull and beautifies it with flowers Quae enim in verbo pro ejus singulari divinae naturae simplicitate unum sunt unuÌ„ tamen effectuÌ„ in animâ non habent sed ad ejus varias diversas necessitates veluti diversa sese participanda accommodant Bern. in Cant. Ser. 85. The most antient and usefull distinction of Grace is that which we have in the tenth Article of our Church and in divers Collects of the booke of Common-prayer Into preventing following working coworking exciting helping Againe Grace is in Scripture set forth as standing without calling knocking Prov. 1. 20. Rev. 3. 20. Entred in inhabiting as in a Temple house 1 Cor. 3. 16. Againe God doth work in us these three things after these manners Bonum Cogitare sine nobis Velle nobiscum Perficere per nos Bern. de gratia libero Arbitrio Cornelius Muss 4. Ciner The Distinction of Grace into Sufficient and Effectuall is a frivolous distinction one member having too little the other too much to be found in rerum natura for how can that be a Grace or sufficient that never as such produceth any Effect but must have something more put to it in the entity of Grace to bring forth an Effect and then it loseth the name of Sufficient and winneth the title of Effectuall 2. What effect flowes except it be in miracles from one sole cause which is certaine and infallible and despising all other causes claimes to it selfe the title of Effectuall All Grace is in it selfe sufficient and efficient no lesse no more See Paulum Bennium de efficaci Dei auxilio purposely written to explode this distinction If there be a defect in the Effect it proceedeth from a defect in some other cause or the Subject or some other thing than from the defect of Grace Yet I will not stick to acknowledge Grace Effectuall to be well so called from the Event and as proceeding from Gods speciall mercy guided by his foreknowledge if that will satisfie their desires which affect this distinction Prevent us O Lord in all our doings with thy most gracious favour and further us with thy continuall help that in all our workes begun continued and ended in thee we may glorifie thy holy Name and finally by thy mercy obtaine everlasting life c. Almighty God we humbly beseech thee that as by thy speciall grace preventing us thou dost put in our mindes good desires so by thy continuall helpe we may bring the same to good effect through Jesus Christ our Lord. Collect on Easter day The Necessity of Grace In the defence hereof Saint August deserveth highly of the Church of God against Pelagius who denyed the Necessity of Grace For Pelagius denying Originall Sinne and not acknowledging any losse to Adams posterity by Adams transgression but holding mankinde to be now as sound as the Creator made it he must needes by consequence hold Grace to be superfluous which the Church held was prepared to supply that losse and hath its whole occasion out of the Fall He then that confesseth the effects of Adams sinne as fully as any man cannot be counted of Kindred to Pelagius in sleighting the necessity of Grace I subscribe to S. Augustine pressing home that Text Joh. 15. 5. Without me you can doe nothing Lib. 2. cont duas Epistolas Pelagii c. 8. alibi Autor operis imperfecti in Matth. c. 7. Hom. 18. in illud Petite dabitur vobis c. Because the Commandements were greater than to be fulfill'd by mans strength he directs us to God to whose grace nothing is impossible and that rightly because 't is exceeding just the Creature should stand in neede of its Creators help Se Saint Augustine de Genesi ad literam lib. 8. cap. 12. Mâ—â—i autem adhaerere Deo bonum est c. It is good for me to stick close to God for neither is the Creature any such thing as that without his Maker he should be able of himselfe to doe any good thing But his chiefe good worke is to be converted to his Maker and by him continually to be made Just Godly Wise and Blessed c. As the Ayre light being present is not made a lucid Body like the Sun which gives light but onely becomes light because if it were made such it could not possibly be but that even in the absence of light it should continue lucid Even so man God being present with him is illightned but being absent is immediatly darkned from whom we depart not so much in distance of place as in forsaking him wilfully This is even like Gods owne a glorious power such as wrought in Christ when God raised him from the dead Eph. 1. 19 20. and 3. 20. Whence our Conversion is called a new birth a new creation the first Resurrection 1. For first the power to will that which is good is created in us againe as it was at the first 2. When this power is as it were in actu primo by that gift or Creation it is not brought forth in actum secundum by our selves alone using that power but by the helping and co-operating of the divine power here again as Bernard saith Conatus nostri nulli sunt nisi excitentur cassi sunt nisi adjuventur 3. Bee we never so willing The habits of faith or love are no more in our power than it is in the power of a blind man to give himselfe sight though he be most willing to see and say Lord that I may receive my sight or no more than it is in him that hath present within himself to will but to doe that which the law commandeth he findeth not Rom. 7. 18. except the Spirit help him Rom. 8. 3. So that after we are willing and ready to receive the mighty power of God worketh and giveth that which we desire For our prayers implythree things First That we want something and feele our want Second That we cannot help our selves to supply our want but therefore goe to another Third That he alone to whom we goe as supplyants we confesse to be able and ready to help us and therefore we goe to him This is that which Saint Paul teacheth Phil. 2. 13. exhorting them that received and obeyed the Gospel to worke out their Salvation having received the power to worke yet because they might feare their owne weaknesse and infirmity even in using the
the gifts or habits of repentance Faith Love or whatsoever hee prayeth for And active but an helped Agent in producing the acts of repenting believing loving out of those gifts and habits infused into him 5. That hee is both passive under the vigilancy and power of God protecting and keeping him being a believer and converted and also active in watching over himselfe with the grace of God to keepe and defend himselfe 1 Joh. 5. 18. 1 Joh. 33. Upon which place S. Augustine thus Videte quemadmodum non abstulit liberum arbitrium c. Behold after what manner hee hath not taken away Freewill when he saith keepeth himselfe chast who is it that keepes us chast except God But God doth not so keepe thee being unwilling thereto Therefore when thou joynest thy will to God thou keepest thy selfe Chast Thou keepest thy selfe Chast not of thy selfe but by him who comes to dwell in thee yet because in this businesse thou dost something of thine owne will therefore is something attributed to thee yet so is it ascribed to thee that still thou mayst say with the Psalmist Lord be thou my helper If thou sayst be thou my helper thou dost something for if thou didst nothing how could he helpe So then a sinner is never first but alwayes second not a Leader but a Follower in every degree and passage of his conversion In the first entrance a meere Patient in the second progresse a willing Patient in the third an Agent but an helped Agent doing nothing alone without the adjuvant and cooperant Grace of God saying as it were a weake sick man Now you have put life into mee lift mee and I will rise Stay me and I will stand Draw me and I will come to you Avertat enim Deus hanc amentiam ut in donis ejus nos priores faciamus posteriorem ipsum August lib. 2. ad Bonifac. cap. 9. CHAP. XII The Solution of the Question of two equally called AS to the Question when two are equally called and one converteth the other not these both being supposed possible who it is that puts the difference God or man I ground my answer upon the righteous judgement of God that man puts the difference and not God for that God judgeth not his owne acts but the acts of men and for that every righteous Judge findes a difference and doth not make any betweene party and party Who put the differences betweene the sacrifices of Cain and Abel but themselves both alike instituted in religion by their Father God a true witnesse testified of Abels gift as better than Cains Heb. 11. 4. Who put the difference betweene Pharaoh and Nebuchadnezzar Quantum ad naturam ambo homines erant c. As to their Nature both were men as to their Dignity both Kings as to the cause both held the people of God in captivity as to the Punishment both were mildly admonished by Chastisements what then occasion'd their different ends Nothing else but that One of them sensible of Gods hand groan'd under the Memory of his owne Iniquity The other by his owne freewill fought against the most mercifull Verity of God Aug. de Praedest Gra. cap. 15. See the same S. Aug. de Civitate Dei lib. 12. c. 61. Concerning two equally tempted by the beauty of one fair Body whereof one yeelds to the temptation the other perseveres the same he was before What else appeares in these except onely that one would the other would not lose his Chastity The difference between the Ninivites repenting at the preaching of Jonas and of the Jewes not repenting at the preaching of a greater than Jonas if God did put it how should they rise up in judgement and condemne these But Saint Austine is the man that hath made it so scandalous and so horrible to pious eares to say that a man makes himselfe to differ from another by wringing that place of the Apostle 1 Cor. 4. 7. Quis te discernit Besides many absurdities that are said to follow this assertion let us examine first this notable place of S. Paul and next those absurdities so much inforced with so much confidence 1 Cor. 4. 7. Ex causis dicendi sensus dictorū aestimandus It is evident the Apostle speakes de donis gratis datis not de donis gratum facientibus of Eloquence Knowledge tongues and the like not of Faith Charity Repentance Conversion and the like This answer in substance was given by the Remonstrants in the Conference at the Hague to whom let us see what Master Amese coaetaneus meus doth reply in his Coronis pag. 269. de tali Doctorum discretione agit hic Apostolus non nego I deny it not the Apostle treateth of such a difference between the Corinthian Teachers sed tali agit argumento ut ad fidelium etiam discretionem optime possit applicari but he useth such an Argument that it may be very well applyed to the differencing of beleevers from unbeleevers Then the Text is not direct but by application may be well used to this purpose Your reason 1. Quia generalis est assertio In nulla re te discernis That is because the assertion is generall In nothing dost thou make thy selfe to differ This the Text saith not or at least this is the question whether under the aydes and meanes of faith common to thee and to another thou doe not make the difference when thou beleevest and the other doth not 2. Quia multo minus fides homini tribui debet si non charismata sibi comparare vel augere potest This multo minus hath in it nihil minus I demonstrate it by a reason which the Remonstrants did not why this Text cannot be applyed to gifts necessary to Salvation Because in them God wills not that difference which is betweene beleevers and unbeleevers under the word of faith but would have all beleeve and obey the Gospell this difference offendeth and displeaseth God and it proceedeth as much from the disobedience of him that beleeveth not as it doth from the obedience of him that beleeveth but of that part of the difference which is by disobeying God I trow is not the Author It is sinne and shame to him that wanteth faith after the meanes of faith afforded him but no blame to him that speaks not with tongues or Prophecyeth not These were given suddenly and immediately without labour or meanes but faith and the rest needfull to Salvation had meanes by which God gave them about which meanes men might use a different diligence When the Scriptures speak of Gods measuring to every man as he will as Rom. 12. 3. Eph. 4. 8. 1 Cor. 12. 11. these places respect those gifts of the holy Ghost that were given for the publique service of the Church as if the measure that is of saving graces to be so small as it is proceeded from mens negligence rather than Gods dispensation but admit that God putteth and approveth a
that say Si nihil agit liberum arbitrium c. If my Freewill doth availe nothing in the meane time till I perceive that Regeneration you speake of wrought in me I will be indulgent to my unbeliefe and other vitious affections This Manichae an imagination is an horrible falshood and from that errour our mindes are to bee ferch'd off and taught that Freewill doth availe much To conclude with reference to the question de causa discriminis the same grave Author there saith thus Cum promissio sit Vniversalis c. When as the Promise is Universall neither are there in God contradictory wills there is a necessity some cause of this difference to bee in us why Saul was rejected and David received that is of necessity in those two there was some different Action But still remember that this agere aliquid aliquam actionem is not to be conceiv'd to be by meer naturall strength but by the helpe of Grace CHAP. XIII Of Conversion under the termes of a new Creation Regeneration the first Resurrection c. THis Chapter is an answer to another Objection There be that delight much in these Metaphors rather than in the simple terme of Conversion inferring hence that a man doth no more to his new Creation than he did to his first nor to his Regeneration than hee did to his Generation nor to his Resurrection from sinne than Lazarus did to the raising of his dead body Hence proceeds that Doctrine of Mr. Pemble of Grace and Faith p. 13. That the seed of spirituall life and the habits of Faith and Grace like a new Soule are infused into men before they be so much as illuminated supernaturally illumination going before the act of Faith but not before the habit or the grace of Sanctification in the Soule So hee Hence Dr. Taylor upon that Text 2 Cor. 5. 17. Whosever is in Christ is a new creature infers that Grace cannot be resisted pag. 80. because no Creature can resist his Creator in the creation thereof c. But they might have beene pleased to have been advised 1. That this leaneth too much to an Enthusiasmus such as the judicious Divines in their suffrage doe disclaime p. 48. 2. That in our spirituall Nativity as in our naturall there are many preparative dispositions as the same Fathers say p. 42. 3. That Arguments taken from Allegories and Metaphors are weake and deceitfull if they be extended infinitely and beyond that to which the Scripture intendeth them 4. That as Mr. Beza himselfe confesseth 2 Cor. 5. 17. here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than is strictly to bee taken for that the new Creation extends not to the substance but to the qualities of a man else if wee presse the letter wee may better defend a Transubstantiation in a mans conversion than the Romanists can doe in the Sacrament of Christs Body or wee may helpe with an Argument the absurd opinion of Fla. Illiricus that Originall sinne is the very substance of Man but we have learned better of Chrysostome in 3. Johannis Nativitatem hoc in loco non secundùm substantiam sed honorem gratiam intelligi 5. They might have been advised that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecteth First the Universality of the change in qualities to be so diffused over the whole Man ut non cognoscas eundem esse Chrys in 2 Cor. 5. Hom. 11. propter hoc crassiore nomine vocat Resurrectionem sive novam creaturam ut multam nobis mutationem varietatem ostendat That appeares by S. Pauls descriptions of the old and new Man Col. 3. and by his parallels to this Text Gal. 6. 17. In Christ Jesus neither circumcision avayleth any thing nor uncircumcision but a new creature Gal. 5. 6. In Christ Jesus neither circumcision nor uncircumcision but Faith that worketh by love 1 Cor. 7. Circumcision is nothing uncircumcision is nothing but the keeping of Gods Commandements That 's something where this makes up a new creature Faith that worketh by love or the keeping of Gods Commandements Secondly It respecteth the necessity of this change except a man be borne againe c. Joh. 3. first in opposition to our first birth from Adam by which wee are all sinners and excluded out of the Kingdom of God But by Faith in Christ wee become to be in him as in a second Adam and have from him righteousnesse and holinesse as reall and avayleable to our entrance into the Kingdome of God as our being borne of Adam was avaylable to our excluding thence Next in opposition to the Jewes boasts of being the children of Abraham as if that were enough to righteousnesse and happinesse but if they be not borne againe by another birth and that of God Joh. 1. 13. they may be the children of the Devill Joh. 8. 44. Thirdly It respecteth the necessity of a divinum supernaturale principum from whence this change must flow else there is no hope for us ever to bee converted Therefore the Apostle having said Old things are past away behold all things are become new addeth vers 18. and all things are of God c. for it is hee that made us and not we our selves in both creations Psal 110. and wee are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Manufacture created in Christ Jesus unto good workes Eph. 2. 10. 6. But now as to the manner and many circumstances each Creation and Generation hath its proper and peculiar manner for hee that made us without us will not save us without us as is alledged out of S. Augustine There the change is à non ente ad ens here à non tali ad tale There is a rude Masse here in a Creature already living reasonable moving There God wrought immediately here by meanes There was never Creature heard say Create me renew mee O Lord here one is heard crave Psal 51. Create in mee a cleane heart O God renew a right spirit within me There it was never said to a Creature make thy self here it is said Make you a new heart and a new spirit for why will you die O house of Israel Ezek. 18. 31. Jer. 4. 4. Eph. 5. 14. There was never any Creature blamed that was not made nor reproved for being as it is but here to keepe on the old man and not to put on the new is imputed as a notorious fault in them that professe Christ Jesus and the Gospel For this matter see if you please Doctor Jackson of justifying Faith Sect. 3. cap. 1. 279. deinceps Unlesse you be sick of the disease of these times which is one among others more that Nazianzen saith was the sicknesse in his times in Apologetico Malos autem bonos non ex moribus neque ex conversatione sed ex partibus judicamus ea quae placebant hodiè in aliquo crastinò si fuerit partis alterius displicebunt qui landabatur hesternò culpabitur hodiè That
inspired into men and strength and constancie given to performe them if men doe not wilfully resist the said Grace offered unto them And likewise as many things be in the Scriptures which doe shew Freewill to be in man so there be no fewer places in Scripture which doe declare the Grace of God to be so necessary that if by it Freewill be not prevented and holpen it can neither doe nor will any thing that is good and Godly Of which sort be these Scriptures following Without me ye can doe nothing John 15. No man commeth unto me except it be given him of the Father John 6. We be not sufficient of our selves as of our selves to think any good thing 2 Cor. 3. According unto which Scriptures and such other like it followes that Freewill before it may think or will any good thing must be holpen by the Grace of Christ and by his Spirit be prevented and inspired that it may be able thereto And being so made able may freely thenceforth work together with Grace and by the same sustained holpen and maintained may doe and accomplish good workes and avoid sinne and persevere also and increase in Grace It is surely of the Grace of God onely that first we be inspired and moved to any good thing but to resist temptations and to persist in goodnesse and goe forward it is both of the Grace of God and of our Freewill and endeavour And finally after we have persevered to the End to be crowned with glory therefore is the gift and mercy of God who of his bountifull goodnesse hath ordained that reward to be given after this life according to such good works as be done in this life by his Grace Therefore men ought with much diligence and gratitude of mind to consider and regard the inspirations and wholsome motions of the Holy Ghost and to embrace the Grace of God which is offered unto them in Christ and moveth them to good things And furthermore to goe about by all meanes to shew themselves such as unto whom the Grace of God is not given in vaine and when they doe feele that notwithstanding their diligence yet through their owne infirmity they be not able to doe that they desire then they ought earnestly and with a fervent devotion and stedfast faith to aske of him who gave the beginning that he would vouchsafe to performe it which thing God will undoubtedly grant according to his promise to such as persevere in calling upon him for he is naturally good and willeth all men to be saved and careth for them and provideth all things by which they may be saved except by their owne malice they will be evill and so by righteous judgement of God perish and be lost For truly men be to themselves the Authors of sinne and damnation God is neither Author of sinne nor cause of damnation And yet doth he most righteously damne those men that doe with vices corrupt their Nature which he made good and doe abuse the same to evill desires against his most holy will wherefore men be to be warned that they doe not impute to God their vice or their damnation but to themselves which by Freewill have abused the Grace and benefits of God All men also be to be monished and chiefly Preachers that in this high matter they looking on both sides so attemper and moderate themselves that they neither so preach the Grace of God that they take away thereby Freewill nor on the other side so extoll Free-will that injury be done to the Grace of God In horum numero me quoque cupio inveniri Nazianzen in Apolog. Thus was it determined in that age from which I wish there had beene no declining neither to the right hand nor to the left Here is no Freewill to spirituall good without Grace Here is no Grace so prepotent but may be disobeyed Here is enough for the praise of Gods Grace and for convincing of mans ingratitude This booke is alleged by Doctor Ward in his determination Omnes infantes baptizati proculdubio justificantur as agreeing with the Doctrine of our Liturgie in the baptisme of Infants shewing that our Reformers had a respect to the Doctrine lately before published CHAP. XV. Of Perseverance THe next worke of the Divine Providence executing the decree of his Predestination is to preserve and continue the Called and Converted in that State of Regeneration and Sanctification unto the End it being our assured Confidence That he which hath begun a good work in us will finish it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will hold it out to the End Phil. 1. 6. yet about this work there was much Dispute I by searching for the true State of the questions will endeavour to shorten it 1. I take it there is no question Whether there be a speciall gift or Grace called Perseverance like to the gift of Faith Charity Patience Chastity or the like for that a man may as safely deny as that there is a Grace of Beginning seeing Perseverance is but the continuing and abiding in the same Graces of Faith Charity c. So long as I confesse that by the protection government Visitation and supportance of Gods Grace all gifts given by God are by him continued and preserved from losse or from decay 2. There is no question that without the Grace Protection preservation of God no man of himselfe alone is able to continue in the midst of so many assaults of Satan the World and the Flesh 3. There is no question that the Elect doe finally persevere in Faith and Sanctification for whosoever persevereth not by that selfe-same not-persevering he is declared to be none of the number of the Elect Election according to my fifth opinion presupposing an infallible foreknowledge of finall perseverance if there be any such as Doctor Carlton late Bishop of Chichester saith as maintaine that the Grace of Predestination or Election may be lost I have no acquaintance or confederacy with them 4. The question is not about every beleever for all confesse that some beleevers of some kind or degree of Faith may lose it Nor is it whether a beleever not perseveing doth lose all Graces at once or all at last it being confessed that he may keep many by which yet he cannot be saved and may lose those that be essentially necessary to Salvation as fides mentis may abide with an evill Conscience when fides cordis cannot but is lost by mortall sinne 5. But the question is of a beleever whose Faith worketh by love whether it may be lost and it is the same question which heretofore was wont to be disputed in these termes An Charitas amitti poterit and is handled at large by Gratian de Paenitentia distinct secunda where the distinction of Charity is into Inchoatam Perfectam begun and perfect planted and radicated and so may Faith be distinguished as often in the Gospell into weake and strong little Faith and great Faith c. Now the
the lowest and first gifts of the Spirit what bee the highest and the last words of sense as Tasting Hearing Seeing are not used in the Scriptures to expresse a little superficiall conceit of things Spirituall quasi primoribus labris gustasse but rather the full clear certaine deepe apprehension of them See Job 34. 3. Psal 34. 9. Joh. 6. 40. Joh. 8. 56. 47. Et alibi passim From hence it is that the renewing of these men againe by Repentance is so hard or impossible that fell from so great an height whereas to be renewed after lesser faults is ordinary How will these Divines of the Schoole satisfie weake ones and our common Christians of the Country in whom they shall not finde so much as these things which they call initialls how will they perswade them that they are in the state of Regeneration and have that justifying Faith whereof they say Believers may be assured or will they exclude them out of the rank of Believers 3. I oppose S. Augustines judgement in this which must not bee refused by any replyer De corrept grat cap. 8. Mirandum est quidem multumque mirandum c. It is to be wondered at and very marvelous that God should not give Perseverance to some of his Children whom hee hath Regenerated in Christ and to whom hee hath given Faith Hope and Love when as he forgives so great wickednesse to other strange Children and makes them his Sonnes by conferring his Grace upon them c. The thing that S. Augustine admireth is Cur illos Deus c. why God should not then snatch away those his children which have lived faithfully and godlily out of the danger of this present life lest their evill inclinations should worke a change in their mindes And hee refers this to the inscrutable judgements of God most wisely and holily But his Opinion is that if these men had dyed in that time when they lived justly and piously they had beene saved therefore their faith was more than begun they were more than seeming Christians they were truly justifyed and sanctifyed and then fit for the Kingdom of Heaven 4. Lastly I maintaine and prescribe this to be the publike Doctrine of the Church of England by Law established and first Heare King Henries Protestations in the Booke before praised In the Article of Justification If after our Baptisme it chance us by our Spirituall enemies to be overthrown and cast into mortall sinne then is there no remedy but for the recovery of our former estate of justification which wee have lost to arise by Penance wherein proceeding in sorrow and much lamentation for our sinnes c. we must have a sure trust and confidence in the Mercy of God that for his Son our Saviour Christs sake he will yet forgive us our sinnes and receive us into his favour againe and so being thus restored to our Justification we must goe forward in our battaile aforesaid Againe a little after And it is no doubt but although we be once justifyed yet we may fall therefrom by our own Freewill and consenting to sinne and following the desires thereof For albeit the house of our conscience be once made cleane and the foule spirit be expelled from us in Baptisme or Penance yet if wee wax Idle and take not heed hee will returne with seven worse spirits and possesse us againe This I allege not for it selfe but for the affinity our 16. Article made in Edw. 6. hath unto it as a Child of the same Fathers Article 16. Of Sinne after Baptisme Not every deadly Sinne willingly committed after Baptisme is Sinne against the Holy Ghost and unpardonable wherefore The place for penitents Artic. Edw. 6. The grant of repentance Artic. Eliz. Is not to be denyed to such as fall into Sinne after Baptisme After wee have received the holy Ghost we may depart from Grace given and fall into sinne and by the Grace of God we may rise againe and amend our lives And therefore they are to bee condemned which say They can no more Sinne as long as they live here or deny to such as truly repent Place of forgivenesse Eliz. The place for Penitents Edw. 6. This Article my Opponents would bee well contented it had nought against them though it were not for them But I hope to evince it to be so far against them that while it standeth they must needs be Heterodox in the Church of England that preach or publish that Opinion which is now so prevalent every where This I shall doe by three wayes 1 By the Concession and Confession of their own friends that have complained of this Article 2. By Analysing the Propositions and scanning the Literall and Grammaticall sense to which wee are bound to keepe us both by the Law of learning and by the Declaration of K. Charles prefixed to our Articles 3. By Paralleling our 16th with the 12th Article of the Augustane Confession from whence it was taken and with other Doctrine of our Church in the Booke of Homilies 1. For the first The Authors of the second admonition to the Parliament pag. 43. lin 30. doe accuse some Bishops then as suspected of the Heresie of Pelagius and for Freewill not onely they are suspected say they but others also Then they adde And indeed the Booke of Articles of Christian Religion speaketh very dangerously of falling from Grace which is to be reformed because it too much inclineth to their Error So they There were then some Bishops that held this Error of falling from Grace as it was counted by these Authors who count also the Article too much inclining to their error But a wiser learneder man than they in the Conference at Hampton Court 1. Jacobi made it his first motion pag. 24. That the Articles of Religion concluded 1562. might be explaned in some obscure places and enlarged where some things were defective for example whereas Article 16. the words are these After wee have received the Holy Ghost we may depart from Grace Notwithstanding the meaning be sound saith hee yet he desired that because they may seeme to be contrary to the Doctrine of Gods Predestination and Election in the 17th Article both those words might be explained with this or the like addition yet neither totally nor finally So thâ—n if this Article did not speake dangerously of the falling from Grace and seeme to contradict the 17th Article this motion was needlesse And in truth so it was and so judged for nothing was done to the explaining or enlarging of the Article neither is there any contradiction betwixt the 16th and 17th Articles and the addition of finally totally would have quite subverted not have explained the sense and scope of the whole as I will demonstrate in the two places 2. For the second way by Analysing the Propositions c. thus I proceede The Title is of Sin after Baptisme Cleerly it is not the scope of any part of this Article as some would
have it to define and declare that all men doe sinne even those that are Baptized and borne againe in Christ for this was done already in the next precedent Article Christ alone without sinne c. But all wee the rest although Baptized and borne againe in Christ yet offend in many things This need not to be said againe But the scope of this is to define something about the measure degree demerit of sinne after Baptisme and to condemne the excesses and extremities of Opinions in this point some aggravating this sinne too much some extenuating it and making of it too little for these there be here two Propositions definitive and two Conclusions derived out of the Definitions 1. Against the extreme rigour of Novatus Not every deadly sinne willingly commited after Baptisme is sinne against the Holy Ghost and unpardonable There is the first definition The Conclusion hence is wherefore the grant of Repentance is not to be denyed unto such as fall into sin after Baptisme and therefore they are to be condemned which deny place of forgivenesse to such as truly repent This is a mitigation of one excesse and rigor of Opinion and a stay to weak ones and fearfull 2. The second Proposition is After we have received the Holy Ghost we may depart from Grace given and fall into sinne and by the Grace of God we may rise againe and amend our lives This is the Definition The Conclusion hence is Therefore they are to be condemned that say They can no more sin as long as they live here This is against another extremity of certaine Anabaptists that dreamed of such a perfection as of not sinning and of other Anabaptists for there was an 100. confusions among them that esteemed all manner of foule actions done by them that had received the Holy Ghost to be in them no sinnes or not to be reckoned so to whom our men incline that hold no sinnes in the regenerate to impeach their justification or state of Salvation which this branch of the Article doth directly oppose saying that they which doe so fall or sinne are departed from Grace and need to rise againe by Repentance Now for amending or explaning these termes if it should be done as King James left it to be considered pag. 30. of the aforesaid Conference by putting in the word Often or the like We may often depart from Grace or we may depart farre from Grace This I think would little content them since the Psalme saith 73. 27. Ecce qui se elongant à te peribunt succîdis omnem fornicantem à te But if the amendment were made by putting in we may depart from Grace yet neither finally nor totally then this also had beene a clause of Mitigation and had not pinched them a whit against whom it was provided nay it had made this proposition all one with the former for what difference is there between these two Every deadly sin willingly committed after Baptisme is not sin against the holy Ghost and After we have received the holy Ghost we may depart from grace but not finally or totally seeing this is true that the sinne against the holy Ghost is no other than a totall or finall departing from Grace And whereas the Deane of Pauls used this exception of Finally and Totally pag. 41. of the Conference he doth it of those that are called according to the purpose of Gods Election and not of all that are called or justified But our 16. Article speaketh not of the Elect onely for it saith We may rise againe by the grace of God whereas if it spake onely of the Elect it must have said We shall rise againe by the grace of God and so must they that would have put in not finally nor totally Neither doth the 17. Article treating of Gods Election any thing contradict this 16. as Dr. R. feared for although it affirmeth that all predestinate to life are called and justified c. yet it doth not say that all that are called and justified and made the sons of God be predestinate to life because Perseverance to the End is presumed where Gods purpose is predestinating to life But that Article we shall also cleare and shew the consisting of these two full well without contradiction Thus of the Article in Branches and Propositions now let me note something out of words and termes First here is admitted and yeelded that after Baptisme we may sin willingly Secondly that such asin is a deadly sin in phrase of the Fathers and in the sense of Melanchton Loco de discrimine peccati mortalis venialis 3. That this sin is not sin against the holy Ghost but neere it great and fearfull else it need not have been severed from it and a stay made for scrupulous and timorous consciences and to the severity of the rigorous 4. That though such a sinne be pardonable yet it requireth great deep bitter repentance in a manner such as the ancient Church required in the solemne reconciliation lapsorum to obtaine pardon of God 5. That the phrase to depart from grace is not diminutive nor a mitigation but an aggravation of the sin That after the holy Ghost received a man should depart from grace given is a grievous thing In hoc enim quisque peccator fit culpabilior quo est Deo acceptior saith the Master li. 4. distin 16. A. Jer. 17. 5. Cursed be the man whose heart departeth from the Lord. 6. That there is a departure from Grace in the heart of him that hath received the holy Ghost before he fall into sin actuall or mortall a departure from Grace as from a light and guide from an help and strength a departure from God à quo non locorum spatiis sed voluntatis aversione disceditur Aug. de genes ad literam 8. 12. Poterat David retinere Spiritum Sanctum ab eo adjutus fuisset nisi volens eum excussisset volens aluisset incendium in animo ortum Melanct. de discrimine peccati And this is formost ever Man forsaking God or departing from him before God forsakes Man or departs from him for there is a departing of God from Man as a punishment and fruit of sin committed and of this many speak when they reason de amissione gratiae c. Our opponents perhaps will grant the first that man sinning mortally departs from Grace but God for all that departs not therefore from man nor doth he take away his gifts of faith or hope or charity To this let Aquinas answer 2 a. 2 ae 24. 12. in C. Sed charitas cum sit habitus infusus c. But Love being an infused habit depends on the Action of God infusing it who in the giving and preserving of love is like the Sun in the illightning of the Aire and therefore as the light in the Aire would cease presently if there were any impediment to hinder the illumination of the Sun so love presently is extinct in the Soule
by the interposition of some obstacle that hinders Gods influence of love from comming into the Soule But 't is manifest every mortall finne that is contrary to Gods Commandements is such an obstacle of hindring the foresaid influence because by that very act man chuseth sinne and prefers it before Gods love c. Whereby it followes that presently by one Act of mortall sinne the habit of love is lost 3. My third way to come to the true meaning of our Article was to parallel it with the twelfth of the Augustane Confession c. Art 12. Augustanae Confess Art 16. Anglicanae Confess De poenitentia docent quod lapsis post Baptismum contingere possit remissio peccatorū quocunque tempore cum convertuntur Et quod Ecclesia talibus redeuntibus ad poenitentiam absolutionem impertiri debeat Not every deadly Sin c. is unpardonable wherefore the grant of repentance is not to be denyed to such as fall into Sin after Baptisme Damnant Anabaptistas qui negant semel jnstificatos posse amittere Spiritum Sanctum Item qui contendunt quibusdā tantam perfectionem in hac vita contingere ut peccare non possint Damnantur Novatiani qui nolebant absolvere lapsos post Baptismum redeuntes ad poenitentiam After we have received the holy Ghost we may depart from Grace and fall into sinne c. Therefore they are to be condemned which say they can no more sin as long as they live here or deny place of forgivenesse to such as truly repent What need many words there is nothing more cleare than that this is the Doctrine not onely of the Church of Rome from which our first Reformers desired not to depart but where it had departed from Scripture and Antiquity But also of the Churches of upper Germany and of Denmark with which ours kept most conformity So that the Calvinists are singular and alone in their Opinion Other doctrine of our Church of like nature to this is found in the booke of Homilies especially in that which is intituled Of declining from God in the Table and of Falling from God in the booke Out of the first part whereof I transcribe but this sentence pag. 54. For whereas God hath shewed to all men that truly beleeve his Gospell his face of Mercy in Jesus Christ which doth so lighten their hearts that they if they behold it as they ought to doe bee transformed to his Image be made partakers of the heavenly light and of his holy Spirit and be fashioned to him in all goodnesse requisite to the children of God So if they after doe neglect the same if they be unthankfull unto him if they order not their lives according to his doctrine and example c. He will take away from them his Kingdome his holy word whereby he should riegne in them Out of the second part thereof I transcribe this sentence pag. 57. God will take from them the teaching of his holy word so that they shall be no longer of his Kingdome they shall be no longer governed by his holy Spirit they shall be put from the grace and benefits that they had and ever might have enjoyed through Christ they shall be deprived of the heavenly light and life which they had in Christ whilst they abode in him c. In the second tome in the Homily of Repentance the first part pag. 261 262. there is a full paraphrase upon the 16. Article according to the two parts I made of it too much to write out admitting that we may chance after we be once come to God and be grafted into his Son Jesus Christ to fall into some horrible Sinne and yet be received againe into favour defining that the Sin against the holy Ghost is a finall faling away from Christ that the promises of mercy to them that turne to God Jer. 4. Isay 55. Osee 6. ought to be understood of them that were with the Lord before and by their sinnes and wickednesse were gone away from him that David and Peter were justified yet fell horribly but by repentance were forgiven Lastly the prayers of the Church have ever beene a place from which Arguments have beene drawne thus Against them that say the Regenerate may be perfect without sinne Why then doth our Lord teach them to pray Forgive us our trespasses against them that say they cannot be tempted to evill to be overcome why doth he teach us to say Leade us not into temptation but deliver us from evill So Jerome 2. lib. Contra Iovinianum In like manner I argue if a Beleever cannot finally fall from God why doth our Church pray in the Liturgie at the buriall of the dead O God most mighty suffer us not at our last howre for any paines of death to fall from thee CHAP. XVII Of the Persevering Faith of the Elect. THe second question stated was of the Perseverance of the Elect whether it be without interruption in a perpetuall constancy or happy if it be finall that is what the state of a regenerate man is suppose him one of the Elect though knowne so to God onely under some grievous Sin into which he is fallen untill he repent Here I will first argue ex concessis and then rest in one argument out of the Scripture Our Judicious Divines that were at Dort apprehending well the danger of their Tenent that maintaine the Regenerate sinning to be still actually in the state of Salvation say very much of the evill plight of a regenerate man lapsed so much as I require no more That he is not actually reconciled untill he repent but verily in state of damnation and unapt for to enter into the Kingdome of Heaven Yet some things they hold fast that they may not forsake their party altogether That which I object is that the things which they deny cannot stand together with the things they grant 1. They say first Though the Regenerate so sinning be guilty yet they are in the purpose of God to be absolved Ans So they were before they were regenerated or repented or beleeved at all Secondly That they are not dealt withall by God in rigor Ans No more are many reprobates fallen from Faith whom yet God would bring to Repentance by his long-suffering Thirdly That they have not lost jus ad Regnum but usum Juris as a leprous man hath not lost the right of his house but the Vse Ans I understand you well by a similitude but I care not for an Argument out of that place Then belike an Elect person guilty of Murther hath jus ad regnum O Sancte Paule thou speakest too loosely 1 Cor. 6. 9. Gal. 5. 21. Be not deceived I tell you that they which doe such things shall not inherit the Kingdome of God Shall they not inherit that have jus ad regnum that have right to a Kingdome Fourthly They say That their Vniversall Justification is not made void Ans Truly their former absolution from former sins
nor did forbeare from any sinne that they were meere Hypocrites and did lye in saying they were in the light when they still walked in darknesse Marke also that hee writeth to his owne Filioli of whom hee judged better that their sins were forgiven them that they had overcome that evill one 1 Joh. 2. 1. 12 13. that they also sin not that they love not the World that they love their Brethren Hence hee useth so often these Phrases of abiding in him vers 6. of abiding in the light 10. abiding in the Father in the Son 24. by walking as God walketh by loving his Brother by not sinning which things none can doe but they must first be truly engrafted and entred as it were into Christ in whom they are to abide So that if they sinne or love the World or hate their brother and yet say they abide in the light they lye also aswell as they that never were in the true light at all Vide Origenem super numeros Homil. 13. CHAP. XVIII Of the certainty of Perseverance Election Salvation THis is an Appendix to the question of Perseverance for we can have no better assurance of the certainty of Election and Salvation than we have of the certainty of our Perseverance if our Election and Salvation doe presuppose and forgoe our Perseverance The certainty we speake of is not to God whose knowledge is infallible and purpose unchangeable but to us here while we live either for knowledge or for faith of our Peseverance and the rest depending thereon The Divines in their Suffrage methinks speake here so variably and take up that which they lay downe and lay down again that which they tooke up that I doubt not they will easily admit and allow these three Conclusions wherein I rest with many sober and humble spirits in the Church of God 1. That for the present time and state after much use of the holy meanes of Salvation while hee is in studio Sanctitatis and out of tentation and in the peace of a good conscience through faith in Christ a Believer hath by the testimony of the holy Ghost in him a comfortable assurance that he hath true faith and is now in the state of Salvation which begets in him true joy and fervent love and thankfulnesse unto God And if this be when hee is neere to the end of his Race or at the point of death it may be more abundant and more triumphant according to that of S. Paul 2 Tim. 4. 6. I am now ready to be offered up c. vers 7. I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crowne of Righteousnesse c. This is the doctrine of the Lutherans against the perpetuall doubting of the Papists that would have no man certaine of his estate present no not when hee is best But our Homily of Faith saith well Part three He that feeleth his heart set to seek Gods honour c. such a man may well rejoyce in God perceiving by the trade of his life that hee unfeignedly hath the right knowledge of God a lively Faith a stedfast hope a true and unfeigned love and feare of God Thus I understand the sixth Assertion of the ninth at Lambeth 2. That for the time to come as to our Perseverance to the end especially when as yet probably we have a long race to run as in youth and many dangers to passe through wee have no certaine assurance of the event that wee shall undoubtedly persevere but we have a sure confidence in God and his Goodnesse that hee will not bee wanting unto us if wee be not too too much wanting to our selves 1 Cor. 10. 13. For this I referre my selfe to the judgement of the Ancients holy men practized and experimented Divines Sâ— Austustine de Civit. 11. 12. Hodie non imprudenter beatos vocemus c. At this day we doe not indiscreetly call them blessed whom wee see live justly and godly with hope of future immortality and without such a crime as makes shipwrack of Conscience who though they be assured of the reward of their Perseverance yet are they found very uncertaine of their owne Perseverance for what man is there that knowes for certaine he shall continue to the end in doing and proceeding on in Righteousnesse except he be assur'd thereof by some revelation from him who touching this matter in his just and secret judgement is not pleased to informe all though he deceive none Ambros de bono Mortis cap. 3. Tibi sacrificabo hostiam laudis Psal 115. c. He saith not I doe sacrifice but I will sacrifice signifying that to be a perfect sacrifice when every one freed from the chaines of this body shall stand before the Lord and offer himself a sacrifice of praise for that afore death there can be no perfect praise nor can any man in this life be extolld truly with his due commendations when as his latter times are so incertaine Bern. Serm. 1. in Septuages Quis potest dicere ego de Electis sum c. Who can say of himselfe I am one of the Elect I am one of them that are predestinated to life I am of the number of Sons because as yet wee have no certainty but may be comforted with the assurance of hope lest we be wholly tormented with the suspence of doubtfulnes For which end there are given us some signes and markes of Salvation that it may be past all doubt such an one is of the number of the Elect in whom those signes are to be found and for this cause there is a kinde of necessity that being alwayes thus in suspence we should be bumbled with feare and trembling under the Almighty hand of God for that we art able to know even in part what ones we are at present but what we shall be hereafter that is altogether impossible for us to know Therefore let him that stands take heed lest he fall and persevere and proceed in that state which is a mark of Salvation and an argument of his being predestinated 3. That for the certainty of our Election besides this testimony of S. Bernard we have S. Austugine cleere for the Negative De corrept grat cap. 13. Quis enim ex multitudine fidelium c. For who is there among the multitude of Believers that so long as he lives in this fleshly Tabernacle can presume himselfe to be of the number of those that are predestinated because that is needfull to be conceald in this life where puffing up is so to be taken heed of that even by the messenger of Satan so great an Apostle should be buffeted lest he should be puff'd up Many the like things are spoken for the usefullnesse of this secret lest haply any man be puffed up but even all that run well may feare whilest this is hid whither they shall goe vid. plura ibid. King Henries
harme ariseth from the sentence alone without reference and without order to the generall promises of God for if we receive Gods promises in such wise as they be generally set forth to us in holy Scripture It is not possible we should conceive that God hath decreed any Sentence of Predestination before the contemplation of the Successe and Event of those his generall promises For if he have afore decreed to give Faith and Salvation but to some few chosen already thereunto and then come after with a promise of Salvation generally unto all upon condition of Faith this promise must needs be to many illusorie and deceiptfull and thence it comes that the Sentence of Predestination is a praecipitium to despaire and carelesnesse This is the reason why they that teach as Melanchton Hemingius Hunnius and the Divines of Saxon doe the order of Election to be after the Redemption wrought by Christ and after faith in him considered in Gods foreknowledge doe so earnestly urge the Universality of Gods promises and the Unity of Gods Will to that whith he hath revealed and so doth our Article This consequence the promise to be illusory after Predestination decreed Bucer himselfe did well see and acknowledge and therefore according to his principles he was necessarily tyed to lay another foundation than the generall promise which is this Primum quod Deo debes est ut credas te ab eo esse praedestinatum nam id nisi credas facis eum tibi cùm te ad salutem vocat per Evangelium illudere And Againe Si dubitas te Praedestinatum esse necesse est te dubitare de omni promissione salutis tuae dubitare de Evangelio hoc est Deo nihil tredere omnium quae tibi in Evangelio offert And againe Tanquam caput omnis noxae tentationis repellenda est haec quaestio Simusne praedestinati Praesumendum est igitur tanquam principium fidei non omnes esse à deo praescitos praefinitos separatos à reliquis electos in hoc ut in aeternum servemur hocque propositum Dei mutari non posse Bucer ad Rom. 8. pag. 411. But this forme of teaching seemes to me at least new and strange to presume that at the very first which is the last thing we attaine unto after long exercise in goodnesse namely To believe that we are predestinated unto life whereof we have neither promise nor signe at the first entrance into Christianity Quantò rectius hic qui nihil molitur ineptè Sanctus Paulus ad Rom. 10. 9. This is the word of Faith which we preach that if thou shalt confesse with thy mouth the Lord Jesus and shalt beleeve with thy heart that God raised him from the dead thou shalt be saved Saint Pauls meaning is that the first thing we owe to God is to believe the generall promise out of which we cannot exclude our selves if thou beleeve and confesse thou shalt be saved unlesse I interpret Bucers credere in a more large manner that I believe it possible I may be one of the Elect under hope I will try and heare what God will work as he that ploweth ploweth in hope Vnicuique agendum in spe saith Doctor Abbot Sarisbur pag. 141. but this is farre from the Faith Bucer speakes of God And even this hope must have a ground and warrant or else it maketh ashamed but what ground can it have like to the universall redemption by Christ and the generall promises of the Gospel This is that net which the Fisher of men spread over all men to draw them on to God If I once surmise or suspect that God intends to draw by the Gospell or to gather to himselfe but some few speciall particulars whom hee hath marked out I begin presently to trembly fearing I may be none of them seeing the number is but small and it is easier to bee found among the many than one of the few When the Lord said to the twelve One of you shall betray mee Every one began to feare and suspect himselfe when yet there was but one of twelve that should doe the thing How much more may men feare when it is said Faith is the Gift of God and this hee giveth but to the Elect which are few in comparison of those that have it not this way leades mee to discomfort or despaire or at least it taketh away from mee all remorse for unbeliefe and impenitence for if God giveth mee not Faith and Repentance and that out of his Decree by which he determined not to give it but to some few I cannot doe withall nor helpe it if I have not Faith But when I heare that the Mercy and Love of God to Mankinde hath given his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. and that the God of Truth hath made a generall promise to save all that beleeve though I know but few to be sav'd because few beleeve since yet I know this to arise from the contempt and neglect of men and not from God I am no way dismayed but have a doore of hope opened wide unto mee from God and have cause to feare and blame none but my selfe and against mine own naturall corruptions which are indeed deeply to be feared I have sufficient reliefe from the Grace of God which is in the word of the Gospell and in God ready to helpe mee Neither doth it satisfie to say the Promise is therefore delivered in generall because the Preachers that publish it are ignorant who bee Gods Elect and therefore they call and let God work when he will 1. For first the Promises thus generall are to be read in holy Scripture wherein God speakes himselfe who knoweth who are his 2. Preachers are to bee accounted true witnesses for God and say no more no lesse than God himselfe would say if hee would preach to men 3. The Commandement to beleeve which is joyned with the promise bindeth all that heare it and maketh them guilty that doe not obey I applaud our Doctors in suffragio Evangelio nihil falsum aut simulatum subest sed quiquid in eo per Ministros offertur aut promittitur hominibus id eodem modo ab authore Evangelii offertur promittitur iisdem pag. 28. And againe pag. 43. Quod si non omnes quos hoc verbi Spiritusque sui dono dignatur Deus ad conversionem seriam non serià invitaret certe Deus nonnullos quos ipse filii sui nomine vocat falleret promissionum Evangelicarum nuncii à vocatis falsò perhibiti testimonii accusari possunt qui ad conversionem vocati parere negligunt redderentur excusabiliores It is nothing therefore which is said of the mixture of the Reprobate with the Elect as to the Truth of the generality of the promise although it be something as to the Foreknowledge and Omniscience of God who cannot bee ignorant of the successe and event of his promises generall But the generality of