belieuer that is which doth kindle in the heart of a faithful man new heauenly motions new and caelestiall cogitations new heauenly desires finally new and celestial affections conformable to the law of God often expelling terrene cogitations Which thing is signified in the Scriptures by the name of purification of the heart and of mortification of the flesh and viâ—ification of the spirit and crucifing and buriall of the old man and renewing and resuscitating of the new man withall in the other parts that it be powerful and working through loue towards God and our neighbours This property in euery place the holy Spirit enforceth in the Scriptures but more specially in the epistles of Iames and Iohn it teacheth purposely this property to bee so essentiall to â—aith that vnlesse this be present it can in no case be called true and iustifying faith Of this first property there is no contention amongest The other essentiall property of true faith is That it bee peâ—oetuall and that it neuer vtterly faile in the Elect. This property I am able to demonstrate by many testimonies of Scriptures and Fathers and our owne Doctors but those which I shall consquently annex let them suffice for my present confession The faith of Abraham was not onely a liuing faith but also perpetuall as Iames besides others doth manifest For although it was tossed with many tentations yet did it not at any time totally quaile This qualitie of the faith of Abraham doth demonstrate both Moses in the story of him as also the Apostle Romans 4. Now whosoeuer are iustified are iustified by no other faith then that whereby euen Abraham the Father of all faithfull was iustified as the Scriptures euery where doe teach Herevpon hee is called the Father of the faithfull because whoseuer are the sonne of the promise and doe beleeue that faith may be imputed vnto them for righteousnesse they both doe beleiue in the same Sauiour Christ and God as Abraham did and by the very same that is like faith as he did and it is requisite that they should so beleiue There-vpon the Lord Iesus denied the Iewes to be the sonnes of Abraham who boasted themselues to be Abrahams sonnes and for what cause because they did not the works of Abraham that is for that they neither beleiued in him nor with the same faith that hee did Iames also doth conuince such as haue a dead fayth without workes not to be iustified as Abraham was iustified and why so for that they were nâ—â— endued with the same that is like faith as Abraham faith I say â—â—â—king by loue As Iames therefore doth euict that not to bee true and iustifiing faith which is dead for that it is not like to Abrahams faith in this quality which is that it haue life it is likewife euicted that such a faith as is not perpetuall but temporary is not a true and iustifying faith and why because it is not like to the faith of Abraham in that other essentiall property which is that it bee perpetuall And that perpetuity is as an essentiall property to iustifying faith and faith leading to life â—ternall as life is from hence is made manifest for that as they cannot bee saued not hauing faith so neither can they who haue not the same perpetuall For temporizers are neither gratefull to God nor in state of saluation and whosoeuer shall perseuer vnto the end he onely shall attaine saluation Therefore it cannot be a true iustifying and sauing faith except it bee both liuing and permanent And I pray you how can it be or be called a liuing faith and which bringeth eternall life vnlesse the same bee alwaies liuing but at last dead or vtterly vanishing In the Parable of the seed is explaned the nature of true and false faith To faith not true are ascribed two properties one that it is not liuely that is that although it receiue the seed of the word with ioy and doe produce an apparant flourish euen of an honest life yet doth it bring forth no true fruit and that for this reason because the seede falleth into the ground which is either rocky and therefore therein it cannot take roote or thorny and therefore the seed cast thereinto and now conuerted into the bud is suffocated before it can bring forth any fruitâ— at all Another property which is there ascribed to faith not true nor iustifying is this That it is not perpetuall but temporary Therefore the qualities of true faith must needs be contrary that is that it be liuing and perpetuall And these like-wise are in the same place explaned viz. in that part of the ground which retained the seed sowne and therevpon brought forth much fruit perpetuity therein is intimated for 〈◊〉 that ground retayned the seede sowne therein neither was it suffocated of thornes nor withâ—red with the heat of the Sunne and life in that it brought forth much fruit Whereas consequently in the interpretation of this Parable the Lord spake of the true beleeuers some to bring forth 30 â—ould some 60. some an hundreth he signified in all the Elect true beleeuers faith to be both liuing perpetuall but yet in some more strong liuely in others more infirm languid For althogh true faith be not in all the Elect of equal strength and life yet is it necesssarie that in all the Elect it be liuing and perpetuall else it cannot be called true and iustifying faith And in good sooth I do not see how it can be no consequent if faith not true be temporarie then true faith is not temporarie And if it be not temporarie then is it perpetual for so much as that which is perpetuall is contrarie to temporarie Now will I insert testimonies out of the Fathers Aug. ad Iul. Com. as as he is quoted in Decret saith Charitie which can faile was neuer true so Amâ— in 2. Corintbians 6. therefore neither is â—aith true if it can faile The same Aug To â— in Iâ—â— Enang Tract 106. Câ— 513. To beleeue truely is vnmoueably 〈◊〉 stably strongly that nowthou canst not returne to thine owne and relinquish Christ Thus he Therefore it is not true faith vnlesse it be vnshakeable firme stable strong so that it neuer fall away from Christ And what is this but faith to be perpetuall Luther in Postâ—ll maiorâ—b in Sexagesimam in Euang. Luc. 8 de seminâ— The fourth sort of hearers who permanently doe retaine the word of God and bring forth fruit he calleth true Christians and all the rest that are temporarie he termeth not sincere and not true Therefore temporarie faith is neither true not sincere faith Brâ—n in like manner vpon the same Gospel speaking of teÌ„poriâ—ers saith That such doe not truely beleeue Therfore temporary faith is not true Bucer in Luc. 1. pag. 141. Piety which knoweth an end is not true Pietie Therefore neither faith which hath an end is true faith Idâ—â— in Mat. sect 2. 〈◊〉 〈◊〉
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
accuse God of iniustice that he beblindeth them A summe of the Treatise concerning the Redemption of the Church by Christ and the certaintie of our Praedestination and saluation comprised in twenty nine Positions TERRENE or earthly Hierosoleme was a Type of the Church of Christ and such things as most ordinarily fell out therin were figures of such things as were to come to passe in the Church of Christ 2 Therefore the deliuerance of Hierosoleme accomplished in the time of Esaias whereof Esai 9. was a Type of the Deliuerance of the whole Church to bee made by Christ 3 As in that Terrene Hierusalem there were grieuous darknes that is calamities so most greeuous are the darknesses that is calamities both terrene and spirituall into which partly the Church of God did fall presently after the sin of Adam partly wherewith it is dayly pressed 4 As that Hierusalem by the Angell of the Lord through the great power of God found deliuerance insomuch as that the Prophet saith truely To the people â—alking in darknes hath the light appeared so the Church of God by Christ was in part once deliuered in part dayly more and more is freed from her darknesse the diuine light by degrees dispelling the darknesse thereof vntill in the end which shall bee at the end of the World sheâ— bee deliuered from all aduersities and enemies 5 And although there were more Israelites which were besieged of the enemies then Iewes yet not they but onely these were deliuered so though there bee much more Reprobate then Elect yet the Deliuerance made by Christ did not appertaine to the Reprobate but to the Elect so that the Prophet truely admiring spake thus Thou hast multiplyed the Nation but hast not encreased the ioy 6 For Christ according to the purpose of his Father for the Elect onely that is for those who according to the eternall Election should beleeue in him was borne suffered died and rose againe and Mat 1. Ioh. 17. maketh intercession at the right hand of his Father 7 Moreouer the Redemption of the Church by Christ may be considered after foure sorts First in what respect she is totally redeemed before the Father in that Christ died for her for then were all the Elect truely redeemed and reconciled to God Next in as much as by faith shee is made acquainted and partaker of this Redemption for when as the Elect doe yeeld true faith to the Gospell of reconciliation they are said to be iustified and reconciled to God to wit for that they doe vnderstand receiue and embrace the reconciliation perfected by Christ Thirdly in as much as the Church dayly by the same Christ is deliuered more and more from enemies continually besetting them for that though she be daily oppugned yet neuer for all that through Christs defence is she surprised Lastly in as much as all enemies being vtterly dispoiled and euen death it selfe which the Apostle calleth the last enemie so it shall be delivered from all euils as that it shall neuer after haue any encounter with any kind of enemies 8 Now the principall fruit which springeth vp in the hearts of the faithfull by the redemption apprehended is true and solid spirituall and aeternall reioicing before God of which the Prophet also speaketh They shall reioice before thee as men in haruest 9 For the matter of true ioy is when we perceiue by faith the yoke of Sinne Death the Law Satan the World wherewith wee were oppressed to be broken asunder by Christ 10 For none either by their strength or their merit hath deliuered themselues from the yoke of the seruitude of Sinne Death Satan and the Law but Christ onely hath deliuered vs. Therefore our saluation entirely is to be ascribed vnto Christ alone 11 But though it be Christ himselfe which hath obtained victorie to vs without vs against all enemies yet can we not bee partakers of this victorie but as the true Israelites in the voyage against the Madianites wee carry the light of faith in our hearts and haue the trumpet thereof to wit Confession in our mouth as also it is written Ro. 10. With the heart we beleeue but with the mouth we confesse to saluation 12 Furthermore the cause of mans whole Redemption is double One by which and for which this is Christ the Mediatour and Christs merits The other efficiens primarie and principall that is both the aeternall and constant loue of Vaticinia alia aperta alia velaminibus tecta zanch. GOD towards his Church to wit the Elect as also the zeale of his glorie and honour Of the first the Prophet speaketh To vs a child is giuen to vs a Sonne is borne to beare the rule Of the second hee speaketh The zeale of the Lord of Hostes shall doe this 13 Christ doth beare vppon his shoulders the whole principalitie and burden thereof as the Prophet teacheth saying Whose gouernment is upon his sholders Now the Kingdome of Christ is the Church of the Saints therefore all wee faithfull ones are carried vpon his shoulders And whom Christ hath once taken vp to bee borne vpon his shoulders them hee neuer deiecteth downe from off his shoulders according also vnto that Iohn cap. 17. I haue kept those whom thou hast giuen mee Therefore our saluation is secure in Christ 14 The burdens of the principality or Kingdome of Christ are our sinnes but the gouernment with all his burdens is vpon his shoulders Therefore Christ doth beare the sinnes of all the Elect according to Esay 13. that also of the Prophet God hath put vppon him the iniquities of vs all 15 If the gouernment be vpon his shoulders Christ therefore himselfe Esay 9. doth perpetually protect gouerne his Church 16 If the Church be the Kingdome of Christ therefore the Church in respect of her Prince is a Monarchy and hath Christ only their Monarch And hee is an immortall prince and doth continually gouerne his Monarchy Therefore the Church is neuer nor can be without an Head 17 Hierusalem that is the Church is not only deliuered by Christ but also for Christ and that into two sorts first because for the merits of Christ it is redeemed and deliuered then for Christ as the finall cause because therefore the Church is deliuered that is the Kingdome of Christ is freed from the handes of the enemies and daily more and more inlarged that he alone at last himselfe together with the Father may enioy it in Heauen according to that also of the Apostle 1 Cor. 15. Then shall he giue vp the Kingdome of God againe to his father as wee also on the other side shall enioy God and our Prince Christ 18 The fountaine and originall of our saluation is the eternall and constant Loue of God to-vs-ward aeternall for that he hath loued vs to life aeternall not in time but from aeternity before we were borne constant for that whom once hee hath imbraced with that his eternal loue he holdeth on
that such like and so sodaine should be the comming of the Son of Man forthwith hee annexeth this exhortation saying Waâ—â—h therefore for you know not when the Sonne of Man shall come giuing instruction in these words that this is the cause why he would not haue vs know the certain time of the end of the world that is to say That beeing certaine the Lord will come and vncertaine of the time when hee will come wee might continually watcâ— and pray dayly and hourely being in expectation of him Therefore Augustine saith in Epist ad Hesychium The Lord was willing we should know his first comming for that the knowledge thereof was both necessarie and profitable for vs whereupon the Lord reproueth the Iewes Luc. 12. saying Ye can discerne the face of the skie but doe yee not discerue the day of your visitation for that who doth not acknowledge the first comming of the Lord cannot prepare himselfe for his second comming But he would not haue the day and time of his other comming to bee manifested for that it was not expedient for vs lest verily we should say with the euill seruant Luc. 12. My Master doth deferre his comming so let vs feast and beate our fellow-seruants c. The Lord will not haue vs promise much time to our selues before his comming but dayly to expect him for that hee would haue vs alwaies in a readinesse Therefore in the same chap. Mat. â—4 in the end he addeth saying But if that euill seruant did say in his heart My Master will defer his comming and shal begin to smite his fellow-seruants and shall likewise eatâ— and drinke with the drunkardâ— the Lord of that seruant shall 〈◊〉 in a day when hee looketh not and in an hours when 〈◊〉 knoweth rat and shall cut him off and give him his portion with hypocrites there shall be weeping and 〈◊〉 â—fâ—eeth Now wee perceiue the cause why the Lord would not haue vs know that time certainly for our own saluation lest promising a long time to our selues like those seruants wee should eate and drinke with drunkards c. Therefore praeposterously and contraâ—ie to the will of God they doe who pamper their belliâ— and delight in gluttony 〈◊〉 withall doe curiously dispute when the Lord shall returne The fift Capitall branch is touching the signes which are praeceâ—â—neâ— before the end of the world and the comming of the Lord Christ and of the vse thereof For although wee can know no certaintie concerning the time wherein the Lord will returne for that his will was otherwise notwithstanding sundry signes doe fore-â—â—nnâ— the Lords comming and so the end of the world wherby both that the Lord will certainly returne and that hee is not 〈◊〉 distant shall be made manifest to the godly and honest hearted men But I will not recite all these signes only I will point out certaine places of Scripture where these things are to be read Mat. 24. which also are rehearsed Mar. 1â— Luâ— â—1 so like wise to the same effect Lâ—c. 17. so somewhat of the pauâ—itâ—â— of the the tâ—â—e beleeuers Luc. 18. Rom. 11. of the calling or conuersion of the Iewes Likewise other things â— Tim. 4. 2. Tim. 3. 2. Thâ—s 2. But further some certaine distribution of these signes is to be holden some doe runne long before the end of the world and some are more neâ—rely praeccdent To the first kinde apperâ—â—ineth that securitie of the men of this age which is portrayed Mat. 24. Luc. 17 and elsewhere As in the 〈◊〉 of Noab c. Againe As it was in the daies of Lot c. Againe herevnto pertaineth that reuolting from the faith which is described â— Tim. 4. The Spirit speaketh euidently that in the last times some shall deparâ— from the faith c. â—hich also else where is remembred Likewise here vnto belongeth that corrupt state of the world which is painted out by Paul 2. Tim. 3. In the last daies shall perilous times be at hand c. forâ—en shall bee â—onars of themselues c. Hitherto likewise belongeth that defection or Apostafie and reuolting of the Kingdome of Antichrist which is read 2. Thes â— These signes long ago were begun and that a farre off did fore-runne the day of the Lord and the end of the World and so doe fore-runne continue their course vntill vpon a sodaine the Lords comming shall ouertake vs. But to the other sort which are more neerely praecedent doth belong that mysticall conuersion of the Iewish Nation to Christ which shall come to passe about the end of the World and which the Apostle setteth out Rom. 11. For I make no doubt but that the Apostle speaketh hereof when he calleth this a mysterie Hereunto also appertaine those things which the Lord recordeth Mat. 24. Their shall be signes in the Sunne and Moone and the Starres shall fall downe c. although also there bee difference betweene that signe which is Rom. 11. of the conuersion of the Iewes and those which are read Mat. 24 of the darkning of the Sunne and falling of the Starres c. for that shall come to passe before the Lord commeth but these things euen at his very comming and that shall bee praecedent before the end of the World but these things appertaine to the very end of the world when indeed as it is 2. Pet. 3. said the heauens shall passe away with a noise and they burning shall be dissolued and the Elements shall melt away for I doe beleeue that this renouation of the Heauens and the world is praesignified in those words of the Lord Christ The Sunne shall bee darkned and the Moon shal not giue her light the Stars shall fall from heauen c. Thus much shall suffice of the signes But in this place two doubtes doe arise the first how that can accord which the Apostle writeth Romans 11. of the conuersion of the Iewish Nation about the end of the world with that voice of Christ Luk. 18. When the Sonne of Man commeth shall he finde faith on the earth For if then little faith shal be found in the earth how then shall a full multitude of Iewish people bee conuerted viz. by the faith in Christ Therefore there shal be little and much faith vpon the earth I answere Augustine saith Distingâ—e tempora c. distinguish the times and the Scripture will accord Those two shall not fall out both at one time but in some distance of time I belieue therefore that these two places may thus hee reconciled first that principalâ— and last Antichrist which shall come about the end of the world and which shall excell all others in hypocrisie craft power and diâ—bâ—â—iâ—â—ll sleights for in him as the Fathers testifie shall dwell Sathâ—â—as or all plenitude See D. VVhittakers confutation of this opinion and disallowance De Rom. Pont. pag. 568. of Satanicall malice as in Christ dwelleth all fulnesse of Diuinitie bodily I say that last Antichrist shall subuert all
Elect certaine which can neither be increased or diminished 38. The praedestination of Saints is totally free and the Saints are praedestinate to life to faith to all the giftes of God without any their merits either past or to come and without any a Ioh. 6. Que verbo pâ—rpâ—ndens Aug. contra 2. â—p Pelrg lib. 1 c. 19. Christum dicere traxerit no duxeritâ—cur nâ— vllam nostram praecedere crea ansus voluntatem aut meriâ—um Quis ènim â—rabiâ— sivâ— lebat et â—amèn nemo venit nist velit trahitur miâ—is modis vt vâ—lit ab illo qui nouit intùs in hominum coâ—dibus operari â—òn vt homines vâ—lentes credant sed vâ— volentâ—s ex nolenâ—ibus siant Zanch ex Augustino good vse of free will finally without any cause in them besides the wil of God 39. Our saluation is more safe and certaine in the hand of God then in our handes 40 Such as are praedestinate vnto life aeternall to them also are praedestinate good works wherein they may walke therefore none of the Elect being of yeares from hence go to heauen without the study of good workes 41 Wherefore they do admit a fallacy of diuision who thus reason If I bee praedestinate to Saluation I shall also bee saued without good workes 42 But on the contrary the Sonnes of God do thus conclude I am praedestinate to life aeternall therefore I must walke in good workes for that to them who are praedestinate to life good workes are praedestinate wherein they must walke 43 Whosoeuer doth discerne in himselfe the effects of Predestination that is that he feeleth himself effectually called iustified endued with faith and care of good workes hee ought most certainely to perswade himselfe that hee is of the number of the Praedestinate 44 For there be two waies wherby the Elect are made certaine that they are predestinate to life eternall The first is a priori of from the cause this is the goodnesse grace and loue of God shed a â—roâ—d in our hearts or the Spirit of God which beareth testimony to our spirits That wee are the sonnes of GOD of which way Rom. 8. The other is a posteriori or from the effects of Predestination and grace which are vocation iustification and study of good workes of which way 2 Pet. 1. 45 By this note are truely distinguished the Elect from the Reprobate for that the Elect being now regenerate continually haters of sinne do walke in the study of good works and so walk as though somtime in walking they doe fall into sinne yet are they cautelous before hand lest they should fall and afterward lest they persist in their fal and so with whole heart and whole will they neuer sinne But the Reprobate are so captiues to Sinne and Satan and to his concupiscences as to royall commandements from the hart and alwaies and in euery place to their power they are obsequious as that allthough for a fit they appeare to beleiue in Christ to study for good workes and so to bee of the number of the Elect they doe neuer in sincerity loue the Law of GOD they neuor truely doe hate sinne The Discourse touching the blinding of the Wicked consisteth of these Propositions THat God doth indurate Exod 4. v. 8. Iob 12. ex Esa 6. Ro. 1. 9. 2. Thes 1. make blind giue ouer into a Reprobate sense that they doe such things as are not conuenient the Holy Scriptures doe apparantly deliuer 2 But he doth onely harden the Reprobate not the Elect. 3 And although hee doth at last forsake all the Reprobate and depriue them of his light and so after a sort make blind and indurate al yet is God said in the Holy writ to beblind and indurate with this kind of excaecation of which Esai and Moses in Exodus and the Apostle Rom. 1. 9. not all but onely some notorious wicked and obstinate ones 4 The finall cause why God doth beblind such Reprobates as he doth make blind is three-fold The first is for that they for their praecedent wickednesse as iustice requireth should be punished with other sins The next that the Elect by their example might learne to feare God and not rebelliously to lift vp the heele against the Lord. The third that the irefull displeasure and power of God against sinne might be manifested to the whole world and so hisname celebrated throughout the Earth 5 But the cause by which God is after a sort compelled and excited to strike with blindensse the wicked is double One is the very impiety of the wicked and specially their pâ—euishnesse against the Lord the other is the eternall purpose and will of God 6 In the Question How GOD Augus Col. 1069. contra IulianuÌ„ Quasi non simul posuâ—rit haec duo Apostolus et potentiam et patientiam c. Rom 9 doth beblind and indurate to say that God doth it by sole permission as though God did nothing in them that are made blind is Pelagianisime and confuted and condemned by Augustine 7 Neither is it true to say That God beblindeth by the sole subtraction of his grace or of his light 8 Neither also doth it suffice to say That God maketh blind by a certaine externall action of his but indirectly to wit by obiecting some things to the eyes and eares of the Reprobate by which whereas they should be illuminated and mollified it commeth to passe by their owne corruption that they are more blinded 9 But besides those externall actions whereby hee obiecteth offences to the wicked hee also working by an internall action and that admirable and most iust in the harts of the wicked for the executing of his iust iudgement GOD doth be blinde and harden them 10 Moreouer GOD doth that sometime indeed by him-selfe and Exo. 14. Deut. 28. Ier. 13. 12. Aug. de gratia et libero arbiâ—rio câ—â— 20. et 21. Ide de predestinatione sanctorum lib. 1 c. 10. immediatly but sometime mediatly by the ministery of Satan the executioner of the diuine iustice by working in the hearts of the wicked yet in no case enforcing them 11 Neither yet for that can God be called by any meanes the Author of euill because hee is alwaies iust and doth nothing vniustly neither infuse iniustice into any 12 For although GOD on the one side doe command the Reprobate whome hee will make blinde that they be conuerted and repent and on the other side he blindeth indureth them so that they doe not that which he commandeth by the outward word that is that they conuert and repent as appeareth in Pharao yet from hence it followeth not that God doth delude the Reprobate for he is alwaies iust he doth none euill neither doth hee any absurd thing 13 Mans wisedome indeed inferreth this of the praemises but it is not to be heard in gods iudgments which are euen deepnes it selfe But we follow simply the word of God 14 Now the word of God plainly
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