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. 〈◊〉 〈◊〉
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 prayer Ioh. 17. prayed the Father for all the Elect which should beleeue in him That hee would keepe them in the faith and not permit them at all to fall away from the faith This doth Luther plainely deliuer vppon these words I pray for them I pray not for the World Saith hee So he prayeth for Christians and for all that shall be conuerted that they abide firme touching true faith and profit therin and proceed neither that they sall away from it These things Luther Therefore hath Christ obtained for all the Elect that they shall persist in the faith and neuer shrinke from it Wherefore it cannot bee in regard of this prayer of Christ that the Elect beeing indued with true faith should vtterly slide away from faith Hee that doubteth whether Luther was of this iudgement which I defend doth certainly declare That either he hath not been much conuersant in his books or doth not vnderstand Luther The testimonies of Bucer so many and such ye haue in my Lectures as that of his determination no doubt can be made But beside them I will also put downe these of new In Mat. 6. And leade vs not into temptation pag. 70. in the Entrance Seeing then none can take them out of the Lords hands Ioh. 10. And hee in no wise casteth off such as come vnto him Ioâ— 6. It is necessarie that such as are Christs once shall neuer be alienated from him In Ioh. 4. Vpon these words If thou knewest the gift of God For saith hee as the liuing and springing water out of the fountaine doth alwaies flow to quench the thirst of men So the Holy Spirit giuing testimonie to our Spirit that wee bee the Sonnes of God doth for euer take away the thirst of the good in that it maketh them finally blessed in fulnesse and here doth refresh them continually with sure faith This is that fountaine neuer failing for that it neuer forsaketh such as it once inspireth Rom. 8. in the Quaestion of Praedestination pag. 361. not much before the conclusion of the Third Question He concludeth Predestination to be a Diuine designement of the Saints vnto this that they should bee made partakers of euerlasting saluation by Christ the Lord. This verily is saluation saith hee that being inspired with Gods Spirit thou maist most fully see soundly iudge that which is truely good and prose quute the same with a most eager and constant studie Here of it is a good consequent That therfore the Elect vnto life aeternall are also Elect to this that they should prose quute that which is good with a continuall studie or with perseuerance And that which is by God decreed cannot be made frustrate wherefore the Elect and Saints cannot but perseuere in faith Likewise in ep ad Eph s câ—p 1. vpon these words Hee hath chosen vs that we should be holy Paul saith he Romans 8. doth treat of Election as is meete And when the Saints are compassed with most grieuous afflictions they would often distrust amongst these euills wherevnto they are throwne of the glorie promised to the sonnes of God if they did not relie vpon this buckler For it will come to passe that whatsoeuer their sufferings be they shal be at last glorified Neither can they be dispelled by any thing out of their inheritance which is in Christ Iesus He is our euerlasting Mediatour and we for euer ioyned vnto him our vnion with Christ is inseparable nether can it be but for euer Also vpon the same 1. chap. in his short treatise of faith page 34. Faith although it bee infirme euen in the Saints and therfore also more to be lamented they do commit the more sinnes as euery where both the old and new Testament doe testifie and examples too euident doe declare as in Peter Dauid and others yet doth it not suffer him who is therewith endued vtterlie to lie vnder as surprised He trieth our faith but yet for this purpose that wee may vnderstand how much imperfection is alwaies intermixed in vs. Hence are are afflictions and from thence these voices in the Psalm O God hast thou forgotten mee hast thou forsaken mee From hence it fell out that Peter by the Damsell was assalted and afflicted with the batterings of temptation but yet he fell not for euer for that God put vnder his hand For God doth alwaies sppport his Elect that at last he shall swimme out and break through for the gifts and calling of God is without repentance And what shall wee say to these things If GOD be on our side who shal be against vs which words of Paul are not to be vnderstood of some but of al Gods elect And God doth solace vs against this debility of faith by the mightie power of Christ whereby hee beareth rule ouer all and hath dominion ouer death and sinne For he verily died but he rose againe death being subdued hee ascended to the Father sitteth at his right hand maketh intercession for vs and let all the Elect applie these things to themselues and say Hee arose for mee c. And seeing he is our head he shall â—â—relie quicken vs and confirme vs neither can hee derelinquish the duty of a true head For we liue for his sake which loued vs therefore wee liue not for our owne loue Without doubt ours is required but it is imperfect and cannot vphold the hope of life aeternall Therefore that our hope might be certaine the cause of our life is setled in him not in vs. And therefore whatsoeuer excuse is alleadged touching vncertaintie of faith whatsoeuer commaunded and deliuered is vtterlie impious and blasphemous against the might amplenesses maiestie and loue and dispensation of Christ and doth oâ—erturne all faith and authoritie of the word which Paul presseth Rom. 8. and euerie where else Likewise pag. 38. in the Treatise of the Church quinto signo Touching Perseuerance saith hee wee haue a place 1. Ioh. 2. If they had been of vs they would surely haue continued with vs And that He that is borne of God sinneth not is thus to bee vnderstood Hee sinneth not wittingly and of knowledge Hee sinneth not impenitently for that a certaine efficacacie of the Spirit of Christ doth beare him vp For though many sins doe yet beset the godly yet doe they not perseuere in them or consent therevnto with a suffocation of conscience or of the Law of God See Augustine Of Repentance against the Donatists All these things Bucâ—r Here ye perceiue my Lords First that not vnfitly I did entreat of the perseuerance of the Saints when I did interpret that place of Iohn If they had beene of vs they would verily haue continued with vs. Againe neither did I interpret amisse that place of Iohn He that is born of God sinneth not in my Treatise of Perfeuerance when I gaue this interpretation That the Saints born of God did not sinne from the heart or with their totall and plenarie will and therefore not
as hee was enâ—â—ined by his Reuerend Masters to exhibit a summe of them The whole Treatise of the Book of Life is distinguished into these Positions A BOOKE is not ascribed to God but onely Metaphorically and it is nothing else but an eternall certaine and firme Decree and Praescience in God for all such things which either he or wee are intending to doe 2 Three Bookes by Metaphor are attributed to God One is wherein all men and their names were written yea euen before they were borne And this is nothing else but the Praescience wherby God from all aeternitie did foresee all men whom he did purpose to create their names and actions whereof in Psal 139. and appertaineth to Gods prouidence so that it may be called the Booke of Gods prouidence The next is that wherein are written all men which are born and Aug. de â—iu del 20. c. 14 their actions that euery one according to their actions may likewise be iudged whereof Apoc. 20. And this belongeth to the generall iudgment of God so that it may rightly be termed the Booke of the general iudgement And this is nothing else but the knowledge or remeÌ„brance which God hath of all such things as each one hath or doth doe that according to the things hee hath done euery one may be iudged The third Booke is that wherein all that truely belong to life eternall were written from all aeternitie that is were fore knowne and praedestinate And this is nothing else but that aeternall and certaine Praescience of God and Praedestination of al them whom God hath decreed aeternally Aug. ib. c. 15. Non Deum isle liber coinmemoraâ—sed Praedestinationâ—m significat by Christ to preserue to life euerlasting whervpon as in the Scriptures it is called the Booke of Life so also it may be termed the Booke of Praedestination 3 Although by the name of the Booke of Life the Holy Scripture and Law of God be vnderstood vs Eeeles 24 for that it giueth precepts appertaining to life sometime also that good and temporarie opinion which the Church holdeth of Hypocrites while they abide in the faith of Christ as though they likewise did belong to life aeternall is called vsually the Booke of Life yet properly the Booke of Life is that certaine and eternall Praedestination wherein all who shall be saued Exod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. â—0 14. 21. by Christ are written neuer againe to bee razed out And of this Booke speaketh Esaias in this fourth Chapter 4 Such as were once written in this Booke of Life they can neuer bee blotted out Or such as are Praedestinate to life aeternall can neuer from thence be reiected into death aeternall 5 Some to wit Hypocrites are Deleantur secundum spem eorâ—m secundum autem aquit at em tuâ—m quid dico non scribantur Aug. iâ— â—n Psal said to bee razed out of the Booke of Life when their Hypocrisie being discouered they appeare both to the Church and to themselues what manner men they are and that they are not truely prae-ordained to life euerlasting Axiomes which wâ—re propounded touching the Booke of life to bee disputed vpon in the Schooles THE Booke of life that Diuine purpo wherein all aâ—e written to aeternall life to be possessed for Christs sake whom from euerlasting God hath adopted to himselfe for his sonnes 2 Whosoeuer are written in this Booke are called effectually iustified sanctified and of necessitie to be glorified 3 Such as are once enrolled in this Booke can neuer bee againe blotted out 4 Whosoeuer beeing called to the Gospell beleeueth in Christ ought to beleeue that himselfe is written in the Booke of Life together with al other the Saints from all aeternitie 5 And therefore hee ought relying vpon this confidence in sanctitie of this present life goe out industruously to that glorious life to come in a right course by the way of good workes 6 For whosoeuer of vs are recorded in the Booke of life wee are no lesse designed to follow sanctity and doe good workes then to attaine life it selfe The Treatise of Grace standeth vpon these branches THE fiue degrees of our saluation are gathered out of the wordes of the Prophet Esai 4. First The grace of God eternall in Christ whereby alone hee was mooued to praedestinate and saue vs. Secondly Praedestination it selfe or our conscription to life eternall Thirdly Our effectuall Vocation to Christ and Holinesse Fourthly Iustification or remission of sinnes and our washing from filthinesse after which followeth sanctification and reformation Fiftly the continuall guidance of God after which followeth euerlasting peace life glorification 2 So it is called grace for it is Aug. â—p ad Sextum praesqâ—ter de natura gratia c. 4. freely giuen And this Etymologie doth belong to Gods graces That they are freely giuen 3 Grace is diuided into Grace which is not onely freely giuen but also maketh acceptable to God and into that Grace which indeed is freely giuen but doth not make acceptable to God for which cause that is called of the Schoolemen Grace making gratefull but this Grace freely giuen 4 Grace making gratefull is properly the euerlasting fauour of God and free beneuolence wherwith he hath loued vs in Christ and whereby he was onely moued to elect vs vnto aeternall life redeeme call iustifie glorifie 5 This Grace making vs acceptable or the free loue and fauour of God to vs ward is in God himselfe in vs onely the knowledge sense thereof 6 There is indeed a double loue of God one generall whereby hee loueth all his creatures euen the very wicked to wit in that he willeth and doth well to all of which Sapient 11. Another speciall wherwith he loueth the Elect only to aeternall saluation of which Rom. 9. Iacob I haue loued and euery where in scripture Yet properly the Grace of God is taken for the free loue of God toward the Elect. 7 This Grace was giuen vs before all aeternitie by which he loued vs from all beginnings but made manifest in time partly when hee promised but then specially when hee did actually exhibit Christ 2. Tim. 2. 8 This Grace that maketh vs acceptable is the fountaine cause of all other graces and benefits of God 9 The Graces likewise of Faith Regeneration Hope and Loue are reâ—â—ed Graces making acceptable but improperly and secondarily For they are effects of that primarie and aeternall Grace 10 But the Grace of prophecying of speaking with tongues and others whereof 1. Cor. 12. are euen the effects of that first and aeternall grace and they tend to the saluation of the Church in generall but not the saluation alwaies of them doe they appertaine to whom they are giuen 11 These Graces for that they doe not alwaies make for the saluation of them to whom they are giuen therefore also are they giuen to many Reprobates 12 And although they doe not make for the
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
Elect as Reprobate 〈◊〉 none is ignorant what is pronounced from God by the Prophet 〈◊〉 of the sonnes of God Psal 88. 〈◊〉 if my children for sake my lâ—â— I 〈◊〉 zit their iniquities with the râ—d Liâ—â—wise those most greeuous 〈…〉 wherewith wee doe read in 〈◊〉 Scriptures that the Godly haue 〈◊〉 punisht for their sinnes and we euery day doe see them punished 〈◊〉 make proofe that God is offeâ—ded with all and the sinnes of all 〈…〉 the Scriptures speake prouoked to 〈◊〉 And from hence also it is mâ—â—ifest that it is without controuersâ—â—â— whether the Saints by those 〈◊〉 in some sort are become the eâ—â—mies of God and fallen from thâ—â— grace of God that is in that 〈◊〉 as sonnes are said to be 〈◊〉 from the faâ—â—ur of their 〈◊〉 〈◊〉 children when they displeâ—se their 〈◊〉 â—nd doe now in cense them 〈◊〉 are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect that is â—â— say That although they haue 〈◊〉 cast ofâ— their fatherly affection 〈◊〉 and their children neither yet 〈◊〉 thâ—iâ— râ—solution of oâ—â—â—ining â—â—d declaring them to be the heires 〈◊〉 their goodâ— yet taking offence â—â— the sinneâ— of their children they 〈◊〉 turne their fatheâ—ly cockerings in 〈◊〉 inâ—◠〈◊〉 seuerity and 〈◊〉 effect of loue into such 〈◊〉 as 〈◊〉 vtterly haâ—â—â—ull for 〈◊〉 〈◊〉 bitterly â—â—full and be â—old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 and as 〈◊〉 〈◊〉 they doe most 〈◊〉 â—ear 〈◊〉 〈◊〉 onely excepted that they 〈◊〉 〈◊〉 life away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 â—aâ—d to be made by their sinnes 〈…〉 of God and to be 〈…〉 from the grace of God â—â—◠〈◊〉 God though â—â—â— doe neuâ—◠〈◊〉 his fatherlike â—ffection 〈…〉 them oâ— change his purpose of 〈◊〉 â—nto theâ— by Christ 〈◊〉 life yet being displâ—â—sâ—d with 〈◊〉 sinnâ—â— the effects of his loâ—◠〈…〉 change into the effects of a 〈…〉 hatâ—â—d hatâ—ed I say 〈◊〉 agaiâ—â—◠〈◊〉 children bâ—t hi◠〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally of such is do 〈◊〉 â—â—wardly while he doâ—â— bring â—o 〈◊〉 that they feele a 〈◊〉 〈◊〉 them God to be â—ngry 〈◊〉 them and themselues made 〈◊〉 of death outwardly againe 〈◊〉 he worketh so that they haue â—â—â—â—rience of God◠〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 pody and thinge◠〈◊〉 Tâ—â—â—â—fore heereof there i◠〈◊〉 〈◊〉 for that both I â—y sâ—lâ—◠〈…〉 both know and 〈◊〉 â— that 〈◊〉 when his Saints do sin 〈◊〉 〈◊〉 angry with their sinnes and doth hate sinne in them and punish them most extreamely and yet not â—s enemy to the Saints For hee alwaies doth correct them as a father but as an enemie of wickednes and vice euen in his children and therefore in a sort as before I haue explaned it may be said that the children are fallen from their fathers fauour although he yet neither ceaseth to be a father vnto them neither do they cease to be his children and therefore neuer vtteâ—ly can it bee truely said that they are fallen from their fathers grace which might very truely be said if either hee should cease to be a father vnto them and â—ast off hiâ— fatherly affection towards thâ—m 〈◊〉 alter his decree of making them heires of life eternall and that they should cease to be his children and loose all title to eternall life which without blasphemy cannot be spoken Neither yet is the doubt whether the Saints by those their sinnes as much as in them lieth â—â—◠〈◊〉 the sentence of God touching euerlasting death and whetheâ— they 〈◊〉 made guiltie of death aeternall 〈◊〉 there is none but knoweth the sâ—â—tence of the iust Iudge Cursed â—â—â—uery one that doth not continue i◠〈◊〉 things that are written â—â— this 〈…〉 doe them therefore all whosoeuâ—â— they be who doe violate the 〈◊〉 of the Lord in their owne 〈◊〉 and as much as lieth in them 〈◊〉 accursed and liable to death 〈◊〉 But the case is altered whethâ—â— these sinnes are imputed by God vnto the Saints vnto condemnd 〈◊〉 on Paul Rom. 8. doth giue his vâ—â—dict in this manner There is â—â—â—â—â—demnation to them which â—â—â— is Christ Iesus which wâ—lks not â—fter th◠〈◊〉 but aftâ—r the Spirit for such â—â—â— the Saints whereof I speake in this Question Wherefore it also is not in Question whether the Saints by thesâ— their sinnes doe so displease God their father and so prouokè his 〈◊〉 ger against them and so incurre the sentence of eternall death as that they haue need of repentance and a new act of faith for their reconciliation to God and for a new pardon of sinne to be obtained and thereupon euen a new remission to be obtained of the punishment due to sinne For it is by all men yeelded vnto who are truely godly truely learned that the Saints haue neede of a new Act of faith and repentance to attaine new forgiuenes of a new sinne according to that saying most vulgar in Scripture Men are iustified by faith and sinnes remitted which speeches when we make mention of men of yeares are alwaies vnderstood of actuall faith that is of the Act of faith whereby we doe not onely in mind conceiue that by Christ our sinnes are remitted but also we apprehend and rereceiue in will this forgiuenes to be signified and offered in the Gospell For this is most infallible and most true that God doth neuer to the Elect impute their sinnes to aeternall damnation and that forâ— three causes The first is hâ—â— eternall and immutable loue wherewith from aeternitie hee hath embraced his Elect in Christ and doth continenâ—ly prosequte without intermissioâ—â— for there is not loue when sinneâ— are imputed vnto condemnation The next is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid and the hand-writing of the debts cancelled insomuch that they cannot againe by imputed vnto condemnation to the Elect. The third is the perpetuall â—â— siâ—nce of the Holy Spirit in the hâ—â—ts of the Elect and conseruation of â—â—â— seed of faith and regeneration For although that this be most certaine that God doth neuer impute their sinneâ— to the Elect both in regard of his euerlasting loue towards theâ— and for the perpetual merit of Christ imparted vnto them and for the continuall inhabitation of the Holy Spirit in their hearts yet this withall is most true and certaine That the Saints being fallen though but by infirmitie into any sinne the new remission of that new sinne without a new Act of faith and true repentance that is without a new knowledge apprehension of faith cannot againe vnderstand and perceiue that new sinne to be remitted vnto them the Father to be reconciled vnto them and the punishment due to sinne to bee remitted For this is an Aâ—iome most infallible in Christian Religion New sin to stand in neede of new remission and new remission to bee
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