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
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. 〈◊〉 〈◊〉
will long 〈◊〉 for that 〈◊〉 cannot long retaine the false appâ—rance of gold Sound graine doâ—â— endure the flaile and the fanne but the chaffe with a little ventilaâ—iâ—â— will bee scattered into the ayre A naturall colour is more permanenâ—â— counterfet is easily descried A tâ—â—â— friend will not relent euen in aduersitie but a false dissembler will change with euery winde Great is the stabilitie of truth on euery hand for the germane Disciples of Christ are solide and firme neither are they easily altered by sorrowfull lots but such as are dissemblers are not constant no not in time of peace 〈◊〉 loc de Patientia ca. Quod sit patientia pag. 757. Faith temporarie is not true faith Therefore clearely I haue made demonstration That perpetuitie is such an essentiall propertie of true faith as that vnlesse it be perpetuall it cannot bee or bee called true faith A description of true faith FAITH therfore is a vertue or efficacie the same liuely and perpetuall freely infused into the hearts of the Elect that is ours from the Father for Christ his sake by the Holy Spirit whereby we beeing perswaded that whatsoeuer is proposed in the writings Propheticall and Apostolicall to bee the word of God we embrace totally the Lawe and the Gospell with an inâ—ubiâ—â—â—e and constant assent as the true word of God and in such sort wee doe receiue them as that by the Law we doe verily acknowledge our sinnes feele the wrath of God despaire of our owne strength and are affected with a sound desire of the Mediator who may take away our sinnes pacifie Gods anger minister streÌ„gth to vs for auoiding of sinne and the obseruation of Gods Lawe and by the Gospell we may truely acknowledge Iesus to be very Christ God and Man one Mediatour and together with the Father and the Holy Spirit common to both our â—â—uiour and the same for perpetuitieâ— and so acknowledged doe 〈◊〉 him and in all our necessities doe call vpon him our whol confidence and hope of the remission of our sinnes saluation and life eternall being setled and defixed vpon him alone and being perpetually affected with the loue of him we may continually bend our studies for to doe his Lawe and that partly that his Name may be for euer glorified by vs partly that wee may testifie our selues to be the children of God by perpetuall obedience partly to conclude that so many as possibly wee can wee may bring not onely by our tongue but also by the sanctimonie of our whole life vnto Christ and confirme such as are wonne more and more in his faith This is my description of faith and that plenarie and composed of all his causes and principall effects the singular parts whereof are in a manner formerly proued First that it is a vertue or efficacie and therefore a certaine habite as formerly is manifested in the first partition of faith where faith was diuided into Habite and Act. And it is vulgarly held in opinion That Faith Hope and Loue be termed Vertues Theologicall And not onely Bucer but likewise many other doe often so define faith as they call it to be a gift of God and a worke of the Holy Spirit in the minde of the Elect whereby they beleeue the Gospel of Christ Therfore there is a discrepance between the gift whereby we beleeue and the very motion of the minde and action of beleeuing Nay more in Disput Ratisâ—onensi pag. 443. the same Bucer doth ratifie that definition of faith wherein it is said That Faith is a vertue celestiall and freely infused Againe pag. 445. hee concludeth the definition of faith saying Faith therefore whereby wee beleeue God and are iustified what can it be else but that efficacie celestially inspired that doctrine and testification of the holy Spirit wherby wee embrace and willingly receiue the proffered promise of remission of sinnes Vertue likewise is it called of the Philosophers which maketh his subiect good so Tullâ—â— de finibus Vertue is that efficacie whereby the thing whereof it is a Vertue is made perfect Now Faith truely maketh him good and perfect whose heart it possesseth for iâ— maketh men â—ust it purifieth the heart c. Therefore it is a vertue Secondly liuing and perpetuall These likewise being two qualities essentiall to Faith expressing the nature thereof were before demonstrated cap. de fide Thirdly infused This is added that difference may bee put betweene vertues either by nature ingraffed or attained by study and those which are giuen from Heauen aboue Fourthly from the Father This is annexed to giue notice from whence as from the first fountaine faith issueth that is from our Father for hee is the fountaine as of Diuinitie so of all vertue and all good Iames 1. Euerie good giuing and euery perfect gift is from aboue descending from the Father of Lights Fiftly for Christ his sake For no good thing is conferred vpon vs but â—or Christ And hee by his Passion meâ—â—â—ed to the Elect as saluation and life eternall soe also Faith whereby they receiue saluation aâ—â— life Sixtly by the Holy Ghost That the immediate and officaciâ—â—s cause efficient of faith in vs may be expressed and that it may be vanderstood that the outward preaching of the word sufficeth not the force of our free wil as the PelagiaÌ„ supposed but that the inward operation of the holy spirit is necessary to beget faith in vs. For as the loue of God is spread abroad in our hearts not by free will which ariseth out of vs as saith Augustine but by the spirit which is giuen vnto vs so also faith is infused into our heartes by the holy Spirit and not by freewill Seauenthly freely That all our merit may bee excluded and that faith may be acknowledged to be a free gift of God as the Scriptures do in euery place testifie Eightly into the hearts of the Elect. For true faith is peculiarly â—â—uen to the Elect as both Augustine and Bucer do teach euery where according to the scriptures therevpon it is called by Paul the faith of the Elect. Neither doth it only possesse the mind but principally the heart Ninthly that is ours That is adioyned That euery of vs might beleeue that hee is of the number of the Elect and that wee should not repute our selues secluded out of their society Tenthly whereby wee are perswaded that that which is proposed c. This is the first effect of Faith infused that it should perswade that to be the word of God which indeed is the word of God heerevppon it is termed of the Grâ—cians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perswading For we cannot receiue and assent vnlesse we be first perswaded that it is the word of God Eleuenthly The whole both Law and Gospell this is the matter of faith wherevppon it is occupied For faith doth beleeue not only the Gospell but also the law to bee the word of God and it doth receiue and embrace as well the
God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine and that voluntarie permission neither yet is Sinne the effect of diuine Praedestination or of God because the malice of Sinne or of the sinner is not of God Therefore none can be said to haue been Praedestinate of God to Sinne as it is Sinne. 15 Permission and that voluntarie whereby God permitteth sinne is a worke of God and therefore good but sinne permitted as it is sinne is not a worke of God but partly of Satan partly of Man Roge quis audial dâ—minum dâ—centem Non vos me elegistis sâ—d ego vos audeat dicere credere bomines vt â—ligantur cum potius eligantur vs câ—â—dant Aug de praed Sanctorum â— 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 18 Whosoeuer are praedestinate to life euerlasting as to the end are also Praedestinate to the due meanes by which it is receiued Faith therfore the workes of faith and perseuerance in faith or the beginning progresse and consummation of Saluation all are effects of Praedestination 19 God whereas hee could yet would hee not vouchsafe all men confusedly the grace of Praedestination aeternall 20 God doth be-blind harden and destroy some therefore them to make blind harden destroy hee decreed eternally 21 The finall and principall end both of the reprobation of some and election of other some is Gods glorie which both in the reiection of the wicked and election of the godly doth shine plentifully 22 To bee created and suffered to fall into sinne and into death are effects of Praedestination common to the Elect and Reprobate but to be enriched with grace faith workes perseuerance of faith and finally life eternall are effects proper to the Predestination of the Elect but to bee forsaken in their sinnes perpetually to bee blinded hardned and finally damned are effects of Reprobation proper to the wicked 23 This argumentation a posteriori that is from the effect God created men then did voluntarily permit them to fall into sinne and by sinne to run headlong into death finally of them some he deliuereth and saueth from thence by Christ mercifully others in their sinnes hee forsaketh most iustly blindeth damneth but both he doth to for his glory Therefore God from aeternity hath decreed to doe all these things is not a sophistication but a demonstration And this is the praedestination of the Godly and vngodly None is praedestinate to aeternal life conditionally if he do belieue if he obserue the Law but whosoeuer are praedestinate therevnto are absolutely and simply praedestinate so that euen they therefore do beleeue and keepe the Law because as to life so also they are praedestinate to beleeue and obserue the Law 25 The Elect only attaine true iustifying faith but the Reprobate although they seeme to beleeue for a time yet their faith is not true but temporary and therefore hypocriticall 26 Whatsoeuer good the Saintes haueor do they therefore haue and do it because for the enioying and acting thereof they were from aeternity freely praedestinate Therefore the beginning of Saluation that is faith and the proceeding that is good workes and the end that is finall perseuerance and plenary possession of Life eternall are free effects of diuine praedestination or of God praedestinating Wherfore neither Faith nor good workes can be the cause of predestination seeing the Apostle saith not Hee hâ—th ' chosen vs because we would bee holy but that we should be holy Neither therefore did I obtaine mercy for that I would be faithfull but that I might be fathfull 27 It is no impiety to say The Reprobate therefore not to beleeue not to repent not to obserue the Law because they were praedestinate not to beleeue not to repent not to keepe the Law seeing the Lord thus speaketh Therefore ye do not beleeue because yee are not of my flock Againe Therfore ye do not heare because ye are not of God 28 Nay it is not impiety to say the Reprobate do therefore the works which are euil in the Reprobate because they were praedestinate to do them seing the holy Spirit doth teach this in the Scriptures Acts. 2. 4. 29 Neither Praedestination nor God can be said to be the cause of the sinnes which wicked men do commit or that God did praedestinate the wicked to sinne both for that the warfare whereby wicked men do sinne is not of God but of Satan as also for that God hath praedestinate none to sinnes as they be sinnes but onely as they be either actions in themselues and therfore not euill or punishments of sinne 30 Rather therefore the wicked in doing these things do sinne to the doing whereof they are praedestinate of God because the workes of God otherwise in themselues good they doe infect with the naughtinesse of their fleshly mind 31 Therefore the proper efficient cause of sinne is that home-bred infidelity and mallice in men 32 In euery sinne there be two thinges The worke which is done or at leastwise the action either internall or externall and the naughtinesse of the sinner by which it is effected that the work or action is made sinne The worke of God for he worketh all in all but the euil in no wise In that therfore the wicked doe that worke they haue it of God and of Gods praedestination but in that by doing they sinne through their owne naughtines neither is that of God nor haue they it of Gods praedestination 33 The effects of the grace of God in the Elect first Redemption from sinne and death by the blood of Christ the second effectuall calling by the holy spirit to the participation of this Redemption The third and therefore an actuall separation from the filthines of other men of the world The fourth a reall incision into Christ and therefore the fift iustification by faith the sixt Regeneration the seauenth true sanctification to do the acceptable will of God the eight Remission of daily sinnes the ninth the presence Sophistae dicunt Deum nòn praedestinasse in praeâ—erito sed semper in praesâ—nâ—i Zanchius of the holy Spirit the tenth the gift of eternall life 34 Although God praedestinating be not vnder time yet men praedestinated are vnder time Wherefore seeing the holy Spirit perpetually in the Scriptures saith that God hath praedestinated vs and that before the world was made and not to praedestinate we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the
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
Law as the Gospell Twelfthly as the word of God For although it be preached of men yet faith entertaineth it not as of men but as it is the very word of God as the Apostle saith Thirteenthly with an vndoubted and constant assent For it is the property of true faith to exclude doubtfulnes wherevpon iâ— is also called a ful perswasion for it is the euidence of thinges not seene Heb. 11. â— with constant assent is added foâ— that true faith doth not now assent and then dissent but at all times and constantly giueth her assent sometime indeed more stedfastly sometime more weakely yet it beleeueth constantly Fâ—r it neuer reiectetâ— the word of God as false Fourteenthly And so wee receiue as by the Law Heere are expressed the speciall effects of faith and first such effects as it begetteth in vâ— by the view and assent to the Law of God for these effects are 4. well knowne to all Whereof the first is the knowledge of sinne the next a sense of Gods anger against sinne the third despaire of our owne strength from hence that wee perceiue the Law to be spirituall and to exact most perfect obedience and our selues to be carnall and fold vnder sinne the fourth is the desire of the mediator For it is our Schoolmaister leading to Christ Fifteenthly And by the Gospell For these are principall effectes of faith which it produceth in the Elect euen from hence for that it looketh with a single eye into the Gospel of Christ The first is the true knowledge of him who is immediately published in the Gospel that is Iesus that hee is very Christ God and man in respect of his person the Redeemer in regard of his office alone for that hee only paid the price together with the Father and the holy Spirit câ—mmon â—o both our Sauiour For although he alone paid the price and in that respect properly is the sole Mediator yet hee alone doth not saue that is iustifie regenerate blesse but iointly with the Father and the Holy Spirit perpetuall because he continueth the worke of our saluation already begunne So that Faith effecteth that wee doe acknowledge by Christ euen the Father to be our Father and the Holy Spirit as him by whom dwelling within vs we are regenerate and sanctified The second effect is That by this faith we doe not only acknowledge this our only Sauiour to be our God but withal so acknowledged we embrace him euen with true loue and reuerence euen as our God our Father and Sauiour Herewith is ioyned our confidence touching remission of sinnes and hope of plenarie attaâ—nement of life eternall by the mercy and goodnes of God and for the merits of Iesus Christ The third is inuocation which ariseth out of knowledge confidence and hope The fourth the study of obseruing the Law and will of God this floweth immediately from the loue and our reuerence towards God Sixteenthly And that for his name sake Here bee three endes of ouâ— obedience studie of good works The first is Gods glorie the next is the testification of our fillall adoption and faith the third the saluation of the Elect but of them who as yet are without that they may come vnto Christ of them which are within that they may be preserued in Christ This is a briefe portraiture of faith But yet if neede require I will more fully explaine it and confirme it by sinne testimonies of scripture I doe speake of this faith when I doe speake of faith specially in this question of the perseuerance of the Saints in faith from which I contend that the Saints can neuer totally fall away for that they do not vtterly loose that root that is the vertue or force infused which some call Habit others the seed for the word of God which it retaineth neither doe they vtterly shake off all the fruits thereof for that God doth both the one and the other perpetually preserue in them for his promise sake and the merit and intercession of Christ I doe not follow the definition of some most learned men who doe so define faith as that they say it is a confidence in the mercie of God promised for the son of Gods sake For although I doâ— not dislalow this definition yet is it not plenarie And although this fiducie be inseparable from true faith yet fiducie to bee one thing and â—aith another the Apostle plainely teacheth 3. ad Ephes saying In whom or by whom Iesus Christ wee haue boldnes and entrance adding withal with confidence by faith in him The Apostle calleth fiducie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh that the effect of this Likewise the definition of faith Hebr. 11. doth more largely extend it self then the name of fiducie And Bucer in libâ— dâ— Reconcil Eccles in articul de Iustif doth plentifully declare that faith doth differ from fiducie although both of them be inseparably â—oâ—oâ—ned together For this cause therefore I rather make choice to follow Bâ—â—â—â—r by so defining of faith that I should call it an efficacie or vertue freely infused into the hearts of thâ— Elect c then to call it a fiducie oâ— confidence Of Grace GRACE â—olâ—arrâ— as concerneth 〈◊〉 is present controuersie first is taken for that aeternall fauour of God wherewith he did dignifie vs from all aeternitie before all other Nations that verily he should Elect vs in Christ vnto life eternall after calling in due time iustifying and glorifying vs. This Grace is called by another name that euerlasting loue wherwith God hath embraced vs in his Sonne Christ Of this Grace elsewhere most frequently but especiall 2. Tim. 1. Hee hath called vs with an holy calling not according to our workes but according to his purpose and grace which is giuen vs in Christ before all times and nâ—w manifested by the appearing of our Sâ—â—iâ—r He saith it was giuen vs yea before we were borne but as then not manifested Of this grace I speake in the Question of perseuerance and contend that all to whom before all times as the Apostle speaketh this Grace was giuen shall neuer fall away for that as that grace was giuen before they were borne neither the sinnes where inâ—â— God did fore-see they should fall could let him but he would bestow this grace vpon them Now therefore there is nothing now that can effect that they should fall away from this Grace For it is nothing else but the free loue of God eternall and vnchangeable towards his Elect. And this Grace is in God himselfe and therefore is it immuble in vs is onely the knowledge sense and effects thereof therfore saith the Apostle which was giuen to vs. before all worlds but now manifested by the comming of our Sauiour Grace therefore is taken secondarily for the effects of that Grace or fauour and loue whereby God hath embraced vs before al worlds which effects beeing different the graces also are called diuerse for they are
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
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