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. 〈◊〉 〈◊〉
whosoeuer hee bee as blessed Iohn saith in this regard that hee is borne of God that is according to the state of the inward man so farre forth he doth not sinne in that hee rather abhorreth Sinne which worketh outwardly the body of death hee rather hateth then approoueth it the seede of the spirituall birth whereby he is born of God inwardly preseruing him Which although in the meane while by the incursion of Sinne hee is sometime hurt and battered yet he doth not perish for that the root of Charity is deeply fastened nay rather more plentifully and effectually hee doth gather strength and reuiue into hope of good fruit For saith Saint Iohn for all that is borne of God sinneth not because the seede abideth in him neither can he sinne who is borne of God The force of the words is to bee noted He saith not that he doth commit sinne for hee rather suffereth then doth sinne that is borne of God and he cannot sinne scilieet by perseuering in sinne whilest that he maketh hast to subdue the flesh to the Law of God whereinto in mind hee obeyeth which seemed to bee seruant to the Law of Sinne whilest temptation and Sinne inuaded him Pâ—ter when hee sinned lost not Dâ—fecit fideâ— consessio in ore sed non dâ—fecit fides in corde Zanch. 〈◊〉 Charitie sor that hee rather sinned against Veritie then Charitie when hee lied with his mouth That hee knew him not whose he was totally in his heart insomuch as that the Veritie of Loue did incontinently wash away the deniall of falshood So also Dauid when he sinned lost not Charitie but in a sort Charitie was benummed in him by the violent blow of Temptation neither was Loue at all abolished in him but as it were in a slumber which presently after it awaked at the voice of the Prophet reprouing incontinently brake forth into that most feruent confession of Loue I haue sinneâ— against the â—ord wherevpon he worthily heard Thoushalt not die Out of Luther and other Diuines LVTHER in Postilis True faith perpetuall and immoueable Maior in Euang. Natiuit Doâ—ini Describing in the shepheards themselues the qualitie of both to wit of true and not true of Diuine as he speaketh and of humane faith hee teacheth the nature of true faith to bee constant perpetuall and immoueable but of Faith not true that in fine it vtterly faileth These are his words And from hence take out the difference of faith both diuine and humane Humane faith doth adhaere to the mans person giue credence beleeue his word and honour him for the speakers sake But Diuine faith contrariwise doth cleane fast to the Word which is God himselfe and doth beleeue put affiance and reuerence it not for the speakers sake but doth perceiue the word so certainely that no man can remooue him from it Such were these Samaritans of whom we read Ioh. 4. That at the first indeed they were by the voice of a Damsell excited to heare Christ but after the hearing of him they said to the woman We doe not now beleeue for thy word sake but for that we haue knowne him to bee that Sauiour of the World On the contrarie side so many as gaue faith to Christ moued with his person and miracles all of them againe fell away when Christ was crucified So alwaies it hath been and so it must bee at this day vnlesse the Word of it selfe doe clearely manifest it selfe to the heart and as it were captiuate the same in such sort as that they perceiue the certaintie thereof to be such as by no meanes they can thence be drawne yea if the whole World all the Angels all the Powers of Hell doe say to the contrarie nay if God himselfe should say otherwise as oftentimes hee is wont to tempt his Elect as seeming to appeare vnto them as if he intended to vtter things contrarie to his former promises Which fell out with Abraham when he was commanded to offer his sonne Isaac as also to Iacob in his conflict with the Angell and with Dauid when he was pursued by Absalom Such faith doth persist immoueable both in life and in death as well in Hell as Heauen neither can it by any thing be deiected for that it is founded vpon the sole and bare word of God without all respect of persons With such Faith these shepheards were replenished These things Luther Let likewise his whole Homily be read in 14. Ioh. being the Gospel for the Feast of Pentecost which is of the Holy Ghost Also in festo Sanctae Catharina expounding the Gospell of the ten Virgins who had taken their Lamps he saith The wise Virgins are true Christians endued with true faith such haue oile alwaies in their lampes But the vnwise to be hypocrites who haue a counterfet faith and haue no oyle in their Lampes Therfore of true beleeuers he saith Furthermore such as are rightly seasoned with the doctrine of the Gospell do lightly regard these stormes and tempests but persist immoueable and perseâ—â—â—e vnto the end and therefore are truely blessed as saith Christ Hee hat continueth to the end shall be saued Likewise in the same place the other Virgins had not onely their Lampes in their hands but had also with their Lampes oyle in a readinesse that is true faith which God hath laid vp in their harts they are furnished how to defend themselues if any harme befall them For they haue the worke of God for afsistance not any fained opinion which cannot beate off the assaults of death such did continue in the hope of the diuine promises These things Luthâ—r Therefore the true beleeuers continue in hope Also in the other page Hence is it saith he that our Lampes shall neuer be extinguished Thus much he Therfore the Lampe of true faith is neuer put out in the Saints The same Luther To. 5. in 1. Pet. 1. vpon these words Wee are borne againe not of corruptible but incorruptible seed The word is foorthwith preached and heard but when it taketh possession of the heart it cannot after die or bee abolished Neither will it indeed suffer thee to die but will conserue thee as long as thou doest adhere vnto it For example When I doe he are that Iesus Christ suffered death and hath done away my sinnes and deserued heauen for mee and withall hath giuen mee all that he hath now I do heare the Gospell when this is published in words presently it passeth away but if it be receiued in the heart and thou doest embrace him by faith now can he not any more fall away this truth can no creature demolish the depth of Hell cannot at all expâ—gne it An Argument out of Luther WHAT SO EVER things Christ entreated for his Elect those also hee obtained for Christ was heard with effect Luther in Ioh. 17. vpon these words I pray for them I pray not for the world I doubt not saith he but this prayer was heard Now Christ in
poynt is whether we can attaine to know when the end of the world shall be It is a case manifest whether wee be all led with a desire to know when the end of the world shall be For this affection euen the Saintes were taken withall the Prophets and Apostles Of Daniel it is manifest in Cap. 12. After that he heard of the Angell that is of Christ touching Antichrist and what thinges should be accomplished in the end of the World hee asked the Lord saying verse 8. O Lord what shall be the â—â—d of these things as for the Apostles it apeareth Mat. 24. Act. â— Lord when shal these thinges be Therefore it is a naturall inclination in all to desire the knowledge of thinges to come specially when the end of the world shall be Now the question is whether this can be knowne of vs The Lord Iesus taught that it no way can be knowne when he said Of that day that houre no man Mat. 24 knoweth no not the Angels of Heauen but the father onely knoweth that is the certaine time wherein these thinges by me foretold to you shal come to passe the father only know eth yet in all ages there haue beene some and that in the Church of Christ who haue giuen out it might be knowne some indeed certainely and they haue presumed to determine therevpon a certaine number of yeares such is mans presumption from the first vnto the second comming of Christ others probably and in such sort as that in searching this time they did contend that no great error could follow and therefore they vsed sundry coniectures whereby they assayed to determine in some fort how much time as yet remained vntill the next comming of Christ Although verily there be great difference betweene the â—â—merity of the one sort and curiosity of the other yet as the one is vtterly to be disprooued and condemned so the other for my part I cannot giue approbation vnto For true pâ—ety requireth that we bee certaine indeed that the end of the world shall bee and that the Lord will come but when that is what either day or moneth or yeare or age both it shall be and hee shall come we must of necessity confesse ingenuously our ignorance and that by no meanes it can be knowne according to the doctrine of Christ And therefore according to the Commandement of Christ let vs watch and pray expecting daily and hourly our Lord Iesus Christ being alwayes prepared with our lampes burning with the light of faith and filled with the oyle of good workes to goe out to meet him But let vs now consider what haue beene the iudgements of men touching the time of the end of the world and the comming of the Lord. In the times of the Apostles some there were who said although the day and hower of the Lords comming could not be knowne yet that the day of the Lord and end of the world could not at that time be far off others that this was newly reuealed others said that this was the Apostles doctrine others did endeuour to perswade this by reasons and coniectures but the Apostle did surprise such saying I beseech you 2 Thes 1. euen by the comming of our Lord Iesus Christ and by our assembling to him that yee bee not suddenly mooued from your minde nor troubled neither by spirit nor by word nor by letter as it were from vs as though the day of Christ were at hand The Apostle teacheth that these Impostors vsed three practises for perswasion that the Lords day was hard at hand First Reuelations for that they certainely know this by the spirit of Reuelation Secondly reasons and coniectures therfore he saith or by wâ—â—â— Thirdly counterfet letters and restimonies of the Apostle But what saith the Apostle that yee be not suddenly moued away as though the day of the Lord were at hand for that vnlesse 〈◊〉 departure come first c. hee taught that first there must be a generall Apostasie or as others will haue it a defection of the Roman Empire and Antichrist to bee reuealed with 〈◊〉 Kingdome before the day of the Lord shall come But how long after the comming of Antichrist shall succeed the end of the world and the day of the Lord 100. 1000. or moe yeares the Apostle hath not taught but why for that neither himselfe knew according to that of that day and houre c. Beholde Maâ— 24. what was bruited abroad in the Apostles ages euen amongst the beleeuers touching the end of the world And that these men were deceiued the thing it selfe teacheth After the Apostles times there were not wanting euen some who did limit a certain number of yeares vntill the second comming of Christ and end of the world Amongst the prophane Gentiles it was vulgarly bruited as a Diuine Oracle That the Christian Religion after Christ began to be honoured should continue only for the space of 365. yeeres and then presently to haue an end Saint Augustine relateth this Tom. 5. de Ciuitate Dei lib. 18 c. 53 and sheweth how false this was cap. 54. And because after the end of Christian Religion vpon the Earth forthwith an end of the world shall be therfore some Christians perswaded by this Oracle were of opinion That after these 365. yeares were expired presently the end of the world shold be But it is apparant how fouly these likewise were deceiued In Cyprians time who flourished after Christ about the yeare 250. it was credibly held that the end of the world was at hand this is cleâ—â—e out of Cyprians Epistles And which is more in a little Treatise ad Forâ—â—natum in an exhortation to Martyâ—dome if it bee Cyprians in the beginning pag. 244. these words are read Six thousand yeares are 〈◊〉 compleat since the Diuell did impugne man Although the book be not Cyprians yet is it plaine what was the opinion held in the Church with many touching the end of the World at what time this booke was published that is to say That then were 6000. yeares begun to bee accomplished and so consequently the end of the world instantly to draw neere But how fouly they also erred the thing it selfe declareth In Lactantius his time who was famous about the yeere after the birth of Christ 317. what opinion was maintained in the Church 〈◊〉 euident by his Institutions lib. 7. cap. 25. The whole expectation saith he sâ—â—l of the end of the World seemeth not aboue the space of 200. yeares In the time of Augustine Hierome and such others that many were of opinion the end to be hard at hand appeareth by Aug. his bookes To. 5. de ciuit Dâ—â— lib. 18. c. 53. he reporteth some to haue determined from the Ascension of the Lord vnto the end of the world 400. yeares others 500. others 1000. But Augustine doth deâ—ide them all and refutes them by the saying of the Lord Christ Act. â— It is not yours to know the seasons which
That indeede by the sight thereof wee might know the Lord not to be farre off but quickly to returne yet so as that wee may neuer define how far off this quickly shall be The third perill is this lest that because the good seruant must remember that it may so fall out that his Maister may come quickly hee should rashly define how long or how short time that quickly will be and should appoint any certaine time when his Lord will come For that determination of a certain time besides that it is presumptuous it is likewise repugnant to the will of God and pernicious Against this rock the Lord will haue vs to acknowledge and confesse that wee cannot know this time and that it is onely knowne to God Againe hee would haue vs know that it is not our office either to search out or to know the times and seasons which the Father hath put in his owne power Hereunto also appertaine the signes that is to say That when we shall see many of them to bee originally accomplished from the time of the Apostles neither yet presently the Lord to bee come that 〈◊〉 yet wee presume to define though we see the rest of any certaine time of his comming but that we should know that this onely is seene to the Lord and therefore for that wee are ignorant when he will come we should alwaies watch and pray Wherfore the Lord saith Matthew 24. If the housholder knew at what houre the theefe would come he would doubtlesse waâ—ch and not suffer his house to be digged through as though he should say he would doubtlesse watch that houre onely wherein he knew the thiefe would come but for that he knoweth hee will come and is ignorant in what houre therfore hee awaketh the whole night and standeth vpon his watch be yie also thereforâ— prepared that is alwaies for at an houre when yet thinke not will the sonne of man come as if he had said If yee know that certaine time wherin he would returne yee would watch onely about that time and addresse your selues to meete me but for that yee are ignorant when I shall come at midnight or cock-crow or in the morning and yet yee know certainly that I wil come therefore yee ought continually to bee prepared and in readinesse These therefore are the three principall vses of the tokens foregoing the end of the world and the comming of the Lord first that by seeing of them we may firmely know that the Lord wil come next that by the sight thereof wee may know that hee will come quickly thirdly that by seeing of them wee doe not yet determine how long this quickly shall endure for that many of them are come to passe and yet the Lord commeth not Besides no signes doe bend that way that by them we may be enabled to define the certaine time of his comming and of the end of the world Therefore the Lord did first prognosticate the signes Matthew 24. and then leâ—t any man should yet thinke that hee could gather how much space of time remained touching the Lords comming he added Of that day knoweth no man We see therefore that this sequele hath no coherence The signes are fore-told that doe fore-runne the end of the world therefore when they formerly come to passe and are accomplished we may not thence obserue how much time certainely remaineth vntill his comming for that there be other vses as is manifested already of the signes then that by them wee either can or ought to conclude the certaine time of the world But by all these wee may easily collect what a Christian man may doe in this question touching the end of the world Now then out of things allready spoken let vs discusse the duties of a Christian man to be obserued in this question of the worlds ending The sixt Capitall branch is what thinges are to bee obserued of a Christian man in this question touching the end of the world Wee must firmely beleeue that this world shall finally come to an that the Lord shall returne and that the world shall be renewed wherefore seeing there must be a renouation of the Heauen and Earth we are to giue regard that wee likewise be daily renouated as Peter teacheth 2. Pet. 3. When this end shall come wee are not curiously to inquire both for that it cannot be knowne according to the voyce of Christ Mat. 24. as also for that we are forbidden in that saying Act. 1 It appertaineth not to you to know the times c. Although we know not when hee will come yet in the meane while we are to desire his comming according to that Mat. 6. Let thy Kingdome come And this is likewise acceptable to God as the Apostle testifieth 2. Tim. 4. henceforth is laid vp for me a crowne of righteousnes which the Lord that iust iudge shall render vnto me at that day and not only to me but also to all such as shal wish for his comming Albeit wee know not when yet ought euery one continually to haue in remembrance that the Lord may sooner come then the world supposeth For this is the difference betweene the good and euill seruant Luc. 12. The euil one saith My Lord wil deferre his comming c. but the good one saith I know not verily when my Lord wil come but I do daily expect him for he wil come as hee prophesied as a thiefe in the night that is vpon the sodaine Againe albeit that I may in the interim yeeld this that he will not come speedily to iudge the whole world yet it may bee he wil come to morrow to exact of mee a priuate account of my life Because we know not when the Lord wil come we are to watch and pray perpetually and our lamps are so to bee kept furnished with faith and good workes as if he were to come to morrow according to that of Christ Mat. 24. Watch therefore and pray for you know not what houre your Lord will comâ— Wherefore at no hand are we to imitate that euill seruant who for that hee doth promise to himselfe that his Maister wil deferre his comming he is drunke with the drunkards and smiteth his fellow seruants Luc. 12. If we be tempted to impatience for that the day of the Lord commeth not quickly or because the Lord doth so long deferre his comming let vs follow the counsaile of the Apostle Pet. 2. Epist 3. Let vs fasten our eyes not vpon the passage of this temporary life but vpon aeternity it selfe where all time be it neuer soe long doth vanish to nothing and let vs bee advised that a thousand yeares with the Lord aâ—â— but as one day according to that 2. Pet. 3. Moreouer bee not ignorant of this one thing beloued that one day with the Lord is as a thousand yeares and a thousand years as one day Let vs therfore vnderstand that this delay is nothing If further we shal be assaulted either of
side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul â—aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition sciliâ—â—â— of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth paâ— forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. â— 4. Tract dâ— Eccles in the entrance fol. 111. â—ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which iâ— therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul Aâ—hab Iudas the Tâ—aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesseâ— but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not
will long 〈◊〉 for that 〈◊〉 cannot long retaine the false appâ—rance of gold Sound graine doâ—â— endure the flaile and the fanne but the chaffe with a little ventilaâ—iâ—â— will bee scattered into the ayre A naturall colour is more permanenâ—â— counterfet is easily descried A tâ—â—â— friend will not relent euen in aduersitie but a false dissembler will change with euery winde Great is the stabilitie of truth on euery hand for the germane Disciples of Christ are solide and firme neither are they easily altered by sorrowfull lots but such as are dissemblers are not constant no not in time of peace 〈◊〉 loc de Patientia ca. Quod sit patientia pag. 757. Faith temporarie is not true faith Therefore clearely I haue made demonstration That perpetuitie is such an essentiall propertie of true faith as that vnlesse it be perpetuall it cannot bee or bee called true faith A description of true faith FAITH therfore is a vertue or efficacie the same liuely and perpetuall freely infused into the hearts of the Elect that is ours from the Father for Christ his sake by the Holy Spirit whereby we beeing perswaded that whatsoeuer is proposed in the writings Propheticall and Apostolicall to bee the word of God we embrace totally the Lawe and the Gospell with an inâ—ubiâ—â—â—e and constant assent as the true word of God and in such sort wee doe receiue them as that by the Law we doe verily acknowledge our sinnes feele the wrath of God despaire of our owne strength and are affected with a sound desire of the Mediator who may take away our sinnes pacifie Gods anger minister streÌ„gth to vs for auoiding of sinne and the obseruation of Gods Lawe and by the Gospell we may truely acknowledge Iesus to be very Christ God and Man one Mediatour and together with the Father and the Holy Spirit common to both our â—â—uiour and the same for perpetuitieâ— and so acknowledged doe 〈◊〉 him and in all our necessities doe call vpon him our whol confidence and hope of the remission of our sinnes saluation and life eternall being setled and defixed vpon him alone and being perpetually affected with the loue of him we may continually bend our studies for to doe his Lawe and that partly that his Name may be for euer glorified by vs partly that wee may testifie our selues to be the children of God by perpetuall obedience partly to conclude that so many as possibly wee can wee may bring not onely by our tongue but also by the sanctimonie of our whole life vnto Christ and confirme such as are wonne more and more in his faith This is my description of faith and that plenarie and composed of all his causes and principall effects the singular parts whereof are in a manner formerly proued First that it is a vertue or efficacie and therefore a certaine habite as formerly is manifested in the first partition of faith where faith was diuided into Habite and Act. And it is vulgarly held in opinion That Faith Hope and Loue be termed Vertues Theologicall And not onely Bucer but likewise many other doe often so define faith as they call it to be a gift of God and a worke of the Holy Spirit in the minde of the Elect whereby they beleeue the Gospel of Christ Therfore there is a discrepance between the gift whereby we beleeue and the very motion of the minde and action of beleeuing Nay more in Disput Ratisâ—onensi pag. 443. the same Bucer doth ratifie that definition of faith wherein it is said That Faith is a vertue celestiall and freely infused Againe pag. 445. hee concludeth the definition of faith saying Faith therefore whereby wee beleeue God and are iustified what can it be else but that efficacie celestially inspired that doctrine and testification of the holy Spirit wherby wee embrace and willingly receiue the proffered promise of remission of sinnes Vertue likewise is it called of the Philosophers which maketh his subiect good so Tullâ—â— de finibus Vertue is that efficacie whereby the thing whereof it is a Vertue is made perfect Now Faith truely maketh him good and perfect whose heart it possesseth for iâ— maketh men â—ust it purifieth the heart c. Therefore it is a vertue Secondly liuing and perpetuall These likewise being two qualities essentiall to Faith expressing the nature thereof were before demonstrated cap. de fide Thirdly infused This is added that difference may bee put betweene vertues either by nature ingraffed or attained by study and those which are giuen from Heauen aboue Fourthly from the Father This is annexed to giue notice from whence as from the first fountaine faith issueth that is from our Father for hee is the fountaine as of Diuinitie so of all vertue and all good Iames 1. Euerie good giuing and euery perfect gift is from aboue descending from the Father of Lights Fiftly for Christ his sake For no good thing is conferred vpon vs but â—or Christ And hee by his Passion meâ—â—â—ed to the Elect as saluation and life eternall soe also Faith whereby they receiue saluation aâ—â— life Sixtly by the Holy Ghost That the immediate and officaciâ—â—s cause efficient of faith in vs may be expressed and that it may be vanderstood that the outward preaching of the word sufficeth not the force of our free wil as the PelagiaÌ„ supposed but that the inward operation of the holy spirit is necessary to beget faith in vs. For as the loue of God is spread abroad in our hearts not by free will which ariseth out of vs as saith Augustine but by the spirit which is giuen vnto vs so also faith is infused into our heartes by the holy Spirit and not by freewill Seauenthly freely That all our merit may bee excluded and that faith may be acknowledged to be a free gift of God as the Scriptures do in euery place testifie Eightly into the hearts of the Elect. For true faith is peculiarly â—â—uen to the Elect as both Augustine and Bucer do teach euery where according to the scriptures therevpon it is called by Paul the faith of the Elect. Neither doth it only possesse the mind but principally the heart Ninthly that is ours That is adioyned That euery of vs might beleeue that hee is of the number of the Elect and that wee should not repute our selues secluded out of their society Tenthly whereby wee are perswaded that that which is proposed c. This is the first effect of Faith infused that it should perswade that to be the word of God which indeed is the word of God heerevppon it is termed of the Grâ—cians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perswading For we cannot receiue and assent vnlesse we be first perswaded that it is the word of God Eleuenthly The whole both Law and Gospell this is the matter of faith wherevppon it is occupied For faith doth beleeue not only the Gospell but also the law to bee the word of God and it doth receiue and embrace as well the
deficieÌ„t Ambroseâ— Rom. 8. Nam quos praesciuit Those saith hee who seeme to beleeue and do not persist in the faith begun are deemed as elect of God for that whom God hath chosen they do continue with him And a little after vppon these wordes Quos ante praedestinaâ—â—t saith he he speaketh the same as before because whom God hath foreknowne as sit for himselfe those beleiuing persist for that it cannot be otherwise Trimasius Episcopus Vticensis who was famous the very same time in Africa with Augustine in 1. Cor. vpon these wordes That your faith be not in the wisdome of men but in the power of God c. saith hee humane wisdome is pleasant for a short time for that it is temporary as man himselfe is but the power diuine is eternall as God himselfe is Therfore that faith is permanent and bestowed vpon man by the power of God Prosâ—er Episcopus Rhegiâ—ns Augustines disciple Of the life Contemplatiue lib. 3. cap. 13. Charity saith he as me thinketh is a right wil alienated vtterly from all terrene and thinges present conioyned and vnited inseperably to God These thinges he He saith that Charity is a right will for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will and conioyneth it inseperably to God And the Fathers are wont to ascribe that to Charity which is proper to faith working by loue Therfore Prosper doth teach that faith which work eth by loue doth conioyn the faithfull to God inseperably Gregor 1. To 2 lâ—b in Ezâ—ch cap. 1 hom 3. col 87. vpon these words They returned not when they went c. This saith hee is spoken of the reprobate for that they returned in heart into AEgipt the truth speaketh by it selfe No man putting his hand to the plough and looking bâ—â—â—kward is fit for the Kingdome of God Indeed to put the hand to the plough is as it were by the plough-share of compunction to open the soile of the heart for to bring forth fruit But he looketh back behind the plough who after the beginning of a good work doth returne to the euils which he had forsaken Which for that in no wise it befalleth the Elect of God it is therefore rightly said by the Prophet vers 17. They returned not when they went Likewise Homil. 5. They returned not when they walked because the Elect euery of them do so goe on to good thinges as that they do not retire from committing of euill thinges for he that continueth out to the end shal be saued Againe in the same homily expounding those wordes This was a ruuning Vision c. he teachâ—h That the holy Spirit according to the vertue of saith hope and loue doth neuer depart from the heartes of the Elect but according to Prophesie and differences of tongues and such like somtime to depart sometime to returne After this concluding saith he therefore in those vertues without which we cannot come to life the holy Spirit in the hearts of his Elect is permanent but in those by which the power of sanctity is manifested sometime it is mercifully present sometime mercifully absent Thus Gregorie In which wordes we may not regard whether aptly he did interprete the Prophet or otherwise but onely what his determination was touching the perseuerance of the Saints To. â— Moralium lib. 2. cap. 28 29. he proposeth a Question touching the holy Spirit How in Iohn 14. that can be a concordance The Spirit shall abide with you and bee in you with that Iob. 1. Vpon whom ye shall see the Spirit descending and abiding vpon him he it is which baptizeth with the holy Ghost If also it abide in the disciples How can it be therefore a peculiar signe wherby Christ is acknowledged to be him who baptizeth in the spirit Answering thâ— Question and reconciling these places he putteth difference betweene those gifts of the holy Spirit without the which we cannot come to life eternal those without which we may attain it Afterward his coÌ„clusioÌ„ is in these words therfor in those gifts without which we cannot come to life whether in Preachers or in all the Elect the holy Spirit is alwaies permanent But in such giftes whereby by manifestation thereof not our life is saued but the life of others sought for in no wise it is alwayes permanent in the Preachers for that alwaies indeed it beareth rule in their heart for to liue well and yet doth not alwayes shew forth by them powerful signes but sometime hee withdraweth himselfe from manifestation of signes that with so much more humility his vertues may be accompted by how much being had they cannot be holden But the Mediator betweene God and Man the Man Iesus Christ hath it in all thinges and alwayes and continually present for that from him the same Spirit is by substance produced Therfore fitly whereas it abideth in the holy Preachers it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing but in him by substance it abideth for all thinges Bedâ— Praesbyter hath plainely taught the same things vpon Iohns Gospell 1. chap. expounding that place Vpon whom yee shall see the Spirit c. For hee moueth the very same Question which also Gregorie did before him and doth giue altogether the same solution The Holy Spirit in the Elect partly to abide for aeternitie partly to depart for to returne to abide aeternally in respect of such vertues without which we cannot be saued to parted for a time in respect of other gifts Bernard de natura dignitate amoris diuini â— 5. v. 6. speaking of the nature of true Charitie which is that it neuer faileth hee citeth that of the Apostle 1. Cor 13. Charitie doth neâ—er fall away and hee saith that sometime indeed the effect of affection and of working doth stagger and wander so long as with this life Charitic cannot see but in part and by a glasse and in a mysterie but yet the entire and solid affection is alwaies permanent in her force Chap. 6. thus hee writeth Disposition is one thing Affection Affectus Affectio another Disposition is that which possesseth the minde with a certaine general power and vertue firme and stable which it hath obtained by grace Affections are they which in varietie the variable euents of things and times doe produce For the infirmitie of the flesh through the corruption of the first originall doth often offend often fall often doth grieuously hurt and receiueth hurt the Minde in wardly lamenting and rather suffering then doing that which is done amisse outwardly yet not loosing Charitie but out of Charitie mourning and crying to God Owretched man that I am who shall deliuer me from the bodie of this death Whervpon the Apostle saith I serue saith he the Law of God in my minde but my flesh the Law of Sinne and againe Not I doe worke that but Sinne dwelling within mee Therefore
it doth depend on Gods sole mercy and vnsearchable Election For it is not of him that willeth nor of him that runneth but of God that sheweth mercy And Phillip 2. it is said It is God that worketh in vs both the will and the deed that is that we persist in faith And Philip. 1. I am content that he who hath begun a good worke in you wil finish it vntil the day of Iesus Christ Ier. 32. I wil giue my feare into their hearts that they shal not depart from me Which testimonies do clearly euince that perseuerance of whom Christ speaketh he that continueth vnto the end shal be saued to be a meere and free gift of God and the worke of the sole holy Spirit perfecting the same in the Elect. These thinges Hee then which nothing can be spoken more holy and apparant Would to God our did vnderstand this doctrine Now heare your selues in your Confession An. Domini 1539. art 7. This sole and onely Mediatour hath taken away our sinnes reconciled vs to his father hath imparted to all them the holy Spirit and Regeneration whom the Father hath giuen vnto him and such as heare his word This Regeneration together with all the merits of Christ the holy Spirit inspireth into the hearts of the faithfull doth conserue it vnto the end Let the word of conseruation be obserued if the holy Spirit in the Elect do conserue Regeneration vnto the end and that for the merits of Christ who hath obtained both of them vnto vs And Regeneration cannot bee preserued vnlesse faith also be withall conserued Therefore the Elect cannot being now regenerate and by faith in graffed into Christ vtterly fall away from faith and from Christ and that for the praier and merits of Christ Now the conclusion of that your confession is thus put downe word for word Whatsoeuer is repugnant to that which is now spoken wee acknowledge to be erroneous and false and therefore worthily to bee renounced But that doctrine diametrically is repugnant Whereby it is denied That in the Elect regenerate regeneration once begun cannot by the Holy Spirit be conserued vnto the end and therefore also that assertion That the Regenerate can loose that many of them indeed haue lost and doe loose the Spirit of Regeneration Therfore what to iudge of this Position and how to determine you vnderstand Moreouer of the saith specially of Dauid and Peter which two principally and by name were most cruelly buffeted by my friends what I think that yee haue explained amongst my Actes to wit in the answers to all the Arguments of my Aduersaries The summe is this So farre as can be gathered both out of the sacred Scriptures and Fathers and the most worthy Doctors of our Age Neither of them when they sinned did totally loose faith and vtterly fall from the grace of God And the reason is For neither of them did sinne of purposed malice God preseruing both of them from the sinne of that qualitie and continuing his feare and faith in both of them Which from hence specially appeareth for that both of them did so repent as that neither of them did againe returne to the sinnes of the same kind But besides the general testimonies produced and arguments we might also alleadge some few else of the constant faith of both of them if formerly we had not produced more then were necessary Of Peter there is a primary place Luc 22. I haue praied for thee Peter that thy faith faile not Tertul. de fuga pa. 540 doth otherwise teach of Peters faith That it was battered by Satan but yet protected by God at the intercession of his Sonne a Aug. To. 7. de corrept gratia c. 1â— de omni sideli qui super Petrum ipsum aedisicatus est intelligendam docet Mota fuit sides Petri sed non amota Robur sidei concussum sed non excussum To. 4. lib. 83. quoest c. 8. col 1334. Cum rogaret ne deficeret sides eius quid aliud 〈◊〉 gauit nisi vt haberet iust de liber fortis inâ—ictis per seuerantis volunâ—atem Item Quid â—irogauit nisipersâ—ueran vsque in finem Chrisost in Mat. 26. hom 88. nondefiâ—â—re id est non cuanescere Idem in Ezech. To. 2. hom 15. col 218. Cum negauit Christum suit scuherba cuius viriditaserat in mente quauit ipsa herba valde flexibilis pede conculcareâ—ur â—imoris Augustine also other-wise To. 7. de corâ— gratia c. 6. Christ did pray for Peters preseuerance vnto the end ca. 7. Peters faith failed not for that Christ obtained to him a most strong and inuincible will to perseuer Chrisostome other-wise who To. 2. in Matthew cap. 26. homil 3. saith Christ did pray for Peter not that hee should not deny him but that by his denial his faith shold not vanish Theophilact other-wise in Luk. 22. who saith That Peter was shaken for a time yet hee retained the seedes of faith And although by the blast of the Tempter the leaues were blowne downe yet the root liued Gregorie the first otherwise in Iob. 34. where hee saith That Peter fell vpon infirmity therefore the strength of his faith was battered as one would say but yet not demolished and that God whom he denied in voice he retained in hart Bernard otherwise lib. de natura dignitate amoris diuini cap. 6. who saith That Peter when hee sinned did not yet loose charity when hee lied in word that hee was not hee whose he was totally in heart Lut. likewise otherwise To 5. in cua Ioh. cap. 17. And Bucer vpon Ioh. cap. 6. sect 5. in epist ad Ro. c. 7 where he teacheth directly contrary both of Peter and Dauid to that which my Aduerseries blunder out as also before Bucer Bernard had taught of them both lib. de dig amoris cap. 6. The same plamely Bucer deliuereth of them both nay of all the Elect regenerate by the Spirit of God Psalme 1. and Psalme 51. Like-wise in libro do reconciliatione Ecclesiarum Art de Iustif And which is more Philip. himselfe in 1. Cor. 10. where he maketh great difference between the sinnes of Saul and Dauid and denieth that Satan entered into the hart of Dauid as of Saul or that the word was taken out of his heart as of Sauls He saith also that Satan did grieuously assalt ' Dauid but could neuer draw him to Epicureall contempt or hatred of God as he brought Saul How then are not some ashamed to aequalize the sinne of Peter to the sinne of Iudas and Dauids sinne to Sauls wickednesse and to crie out clamorously as well the one as the other to haue lost faith totally Now also most excellent Worthies what my faith and confession is touching the perseuerance of the Saints in the faith abundantly and as I hope apparantly yee haue mine explanation Blessed be God SVNRDY POSITIONS OVT OF THE PRAELECtions of ZANCHIVS which were carped at by his Aduersaries accordingly
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
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