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
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
our owne curiosity or questioned of others why the Lord doth so long deferre his comming let vs answere as Peter instructeth that he doth therefore deferre for that hee looketh that all should repent and that he is not delighted with the perdition of men If Question be propounded whether the Lord will sooner or later come let vs follow the doctrine of CHRIST and returne our answere We cannot tell for this is the safer tract For if thou shalt say the Lord will not come quickly hee will yet deferre this is the property of the euill seruant Luke 12. Matthew 24. and it begetteth either security to â—arnall or despaite to godly men who desire the comming of Christ if thou say he will come quickly this indeed is the part of the good seruant to thinke that the Lord will come quickly and daily to expect him And this cogitation will quicken thee to study for composing thy selfe and for to meet the Lord but it is a rash affirmation of that thou knowest not But if thou doest answer thou canst not tell and therefore because thou knowest not that we must watch and pray thou shalt doe the office both of a good and humble seruant and so shalt passe the more safe way For this is the third accorning to Christs Gospell Watch yee therefore for yee knâ—â— not c. Augustine also saith in the Epistle to Hesychius and putteth downe three orders or seruants One saith Let vs watch and pray for that the Lord will come quickly another saith Let vs watch and pray for that the Lord will come indeed slowly but our life is but short the third saith Let vs watch and pray for wee know not when the Lord will come But notwithstanding wee know not when the generall end of the World shal be yet let vs remember that the end of our little world is neare euery one of vs for wee cannot long liue Let vs continually watch and pray Neither imitate that euill seruant who saith My Lord will delay his comming The Lord grant that all these things may leaue a deepe impression in the depth of our hearts Amen ⸪ HIEROME Whether I eat or drinke or whatsoeuer I doe I doe alwaies suppose that I heare the voyce of the trumpet sounding Ariseyee dead and come vnto iudgement AVGVSTINE The last day is vnknowne vnto us that we might attend vpon euery day APOC. 22. 12. Behold I come quickly and my reward is with me to giue to euery one as his deeds shal be THE CONFESSION of HIEROME ZANCHIVS touching the perseuerance of the Saints in faith NOW intending my explanation and confirmation of my sentence touching the perseueraance of the Saints in Faith in the entrance that all ambiguitie may bee remoued which secretly resteth in words of different signification these three words which are incident to this question Faith Grace Saint are principally to bee vnfolded and what thereby must be vnderstood In the next place lest any man should suppose that there is of such matter controuersie amongst vs where indeed there is none such things are to be remooued out of the way which seeme and are not controuerted amongst vs. Then finally wherein this controuersie consisteth and what my opinion is thereof shall bee declared and the testimonies of Scriptures Fathers and learned men of our Age whereby I do defend this my iudgement shall be alleadged CHAP. I. Of Faith FAITH so much as 1 Faith for the doctrine of faith and for the aâ—â—ica cie of the Spirit by which we beleeue the doctrine for the vnderstanding of this controuersie is worthy explication is taken abusiuely and by a Metonymie for that Doctrine which wee embrace by Faith and make profession of but most vsually in proper signification for the gift whereby we vnderstand that Doctrine and entertaine it For Doctrine as 1. Tim. 1. that thou sight a good fight reâ—â—â—iuing faith and a good conscience the disputation is not here intended of this signification of faith for it is acknowledged of all men that they are said to fall from the faith who cast off the Doctrine once receiued â—r else from whom by the iust iudgement of God the Doctrine is taken away But Faith in the other signification is diuided into true and iustifying 2 Faith without hypocrisie and hypocritical faith and not-true and notiustifying faith which is sincere and without dissimulation that which is hypocriticall 1. Tim. 1. This hypocriticall or dissembled Faith is double one which not only Hypocriticall faith is double they who dissemble doe know to bee in hypocrisie but commonly others also doe perceiue not to bee sound by their perseuerance in notorious sinnes such is the faith of them of whom Tit. 1. They confess that they know God but by 〈◊〉 deeds they deny him Of this kind was the faith of those who followed Christ for the bread Iohn 6. and such was the faith of Iudas specially after he begunne to intend treason against Christ The other is so semblable to ture faith as not onely they who haue it doe not acknowledge it to bee hypocriticall but others also by the greene flourishing blossome of an honest life fructifying from thence doe altogether adiudg it to be sincere and true Onely God the fearcher of the heart who cannot bee deceiued and who perceiueth what is in man doth see it to be hypocriticall Such like was the faith of many Disciples who after the space of many monethes they reputed themselues sincere beleeuers in Christ yet so soone as others heard that word touching the manducation of Christs flesh they fell away from Christ Ioh. 6. And the reason was for that they imagined that Christ had spoken of the flesh of Christ to bee eaten with the mouth and carnall manducation such was the faith of them of whom Ioh. 2. Many beleeued in him seeing the signes which he did but Iesus did not commit himselfe vnto them for that hee knew them all and vnderstood what was in man To these two sorts is graunted To hypocriticall faith is added power of miracles sometime from God a certaine force of the holy Spirit whereby some of those impious men besides that vehement perswasion which they haue of Christ and his power being eueâ— sometime moued therewith they prophetie and doe worke miracles such likewise were they of whome Mat. â— Lord Lord haue wee not in thy name cast out Diuels This power some doe call the faith of miracles But for that it seemeth to me to be rather a singular efficacie and force of faith both true and hypocriticall sometime and to some granted in working miracles rather then any speciall faith therefore I doe constitute onely two kinds of faith and of hypocrites Faith of hypocrites both temporarie and dead Both which Faith is dead temporarie Dead for that as concerning the first it neuer moueth men to the hatred of sinne and loue of righteousnesse neither to leade an honest and Christian
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
all giuen freely and all effects of the first Grace And chiefly that gift of faith whereby we acknowledge that first Grace and feele it â—is termed Grace from this also I say that the Elect cannot fall Regeneration in like sort is a singular grace of God neither anâ— they vtterly depriued of this grace for the Holy Spirit doth preseruâ— that in the Elect euen vntill the last breath as hereafter I will declare Also Remission of sinnes is a graceâ— for it is freely giuen and from this they neuer fall because the sinner once remitted shall neuer be againe imputed vnto them For his gifts and calling are without repentance Rom. 11. The feare of God also hope and Loue towards God arâ— singular graces neither doe the Elect wholly loose these graces neither are they euer hayled to this passe that they contemne God as Epicures doe or that they vtterly despaire of God oâ— hate him Finally all those effects which in no wise are seperable from faith are called Graces and mine endeuour is that they can neuer in the Elect be vtterly extinguished for that if faith can neuer be totally extinct neither can such effects as are inseperably ioined with faith be vtterly wasted Therefore I doe vnderstand touching all these Graces in this Question That the Saints cannot fully fal froÌ„ Grace But yet there bee other gifts of the Holy Spirit and effects of that first Grace for that they are freely giuen but yet so as that they are in no wise necessarily and alwaies adharent with this vertue of faith as a greator puritie of conscience and heart as aâ—acriâ—â—e of spirit proceeding from a good conscience as great boldness in publishing and confessing Christ as an Heroicall fortitude of minde in beaâ—ing euery gâ—â—euous Crosse as a vehement and singular taste of the goodnes and fauour of God in vs as free and chearefull invocation of God and many other effects of faith which are as most splendent flames shining out of a burning fire Certainly as the flames of fire are extinguished either by withdrawing the â—ewell or by infusion of water although the whole fire at once and together be not vtterly extinct and as the beames of the Sunne by interposition of thick clouds are expelled out of of our Horison although the whole light of the Sunne be not vtterly taken away so these effects of saith formerly mentioned and of the holy Spirit by sinne committed by consent that they so can be remooued out of the mindes and hearts of the Saints yet 〈◊〉 through the diuine promise the substance of faith abiding I neuer did neither can it be denied seeing both the examples of the Saints in Scripture doe praegnantly demonstrâ—â—â— this and euery sanctified man doth experimentally finde this in hâ—â—selfe Dauid although hee did not vtterly loose his faith neither all feare of God neither all confidence and hope in God neither yet all loue of God for neither at any time did hee either wholly reiect the word of God or despair of Gods mercie or hated God yet that hee had lost many other things both himselfe confesseth in the repetition of them and prayeth for the restitution thereof The puritie of conscience and heart which before his sinne hee enioyed hee confesseth to haue lost while hee prayeth to bee washed and cleansed from his iniquitie Psal 51. Wash mee from mine iniquitie and cleanse me from my sinne Againe Purge me with Hysope and I shall be pure wash me and I shal be whiter then snow Againe Create in mee O God a new heart That ioy of mind wherein formerly hee reioyced in the Lord and did often exhort others likewise to reioyce saying Reioice in the Lord and be glad Oye righteous hee confesseth to bee lost after his fall whilest hee requesteth restitution thereof himselfe saying Fill mee full of ioy and gladnes and make my bones which theu hast smitten to reioyee Againe Restore to me the ioy of my saluation The sense whereby through faith he perceiued God to bee fauourable to him and as it were with a chearefull countenance to smile vpon him that it was extinct and turned into trembling wherewith he was throughout shaken while he saw God to be angry with him to frowne angeâ—ly vpon him hee confesseth saying Turne thy angry face from my sinnes and blot out all mine iniquities Likewise that free will of spirit whereby before voluntarily and with a willing heart hee constantly followed the things that were right after 〈◊〉 sinne if it was not vtterly extinct yet notwithstanding to bee exceedingly decayed insomuch that afterward hee fainted in the thingâ— of God himselfe teacheth when 〈◊〉 saith Confirme mee with thy principall and free spirit Therefore of these and such like effects of grace faith which are euen not vnworthily teaâ—â—ed graces for that they are freely giuen and are effects of Gods grace I doe not speake in this controuersie of the perscuerance of the Saints in faith and in grace for I am not ignorant that these fruits are 〈◊〉 lost but my discourse is both of that first grace and of the graces of the second kinde Of Saints NOW heare you what I will vnderstand by the name of Saints This name Saint when it is attributed to Men first it is generally taken for all them who haue consecrated themselues to the true God and giuen their names to Christ and doe professe him and his religion whether it bee before God truely and sincerely or if it be before men onely So the people of Israel though they were not all truely sanctified yet are they called totally holy So Paul calleth all Saints who haue giuen their name to Christ Rom. 1. So 1. Pet. 2. All Christians to whom he writ hee calleth an holy nation roiall Priesthood But specially 〈◊〉 properly this name is taken for thâ—â— which are not onely called but 〈◊〉 in veritie Saints in the sight of God And they are thus described in scrâ—â—ture Who being elected from all â—nâ—â—nitie in Christ and after in time 〈◊〉 called to Christ according to purposeâ—â— and endued with true faith in Christ and truely iustified by Christ 〈◊〉 regenerate by the holy Spirit 〈◊〉 and iâ—graffed into Christ and so 〈◊〉 graffed that now sinne hath no dâ—â—â—nion in them but Christ neither 〈◊〉 they walke any more after the flesh 〈◊〉 after the spirit and they are so 〈◊〉 by the spirit of Christ and prescrued as they are both affected with a perpetuall loue of the Law of God and withall they continually bend their care for the keeping thereof and on the contrarie inflamed with a constant hatred of sinne they likewise continually fight against sinne and they doe so fight that although at some time through the remissâ—neâ— of the strength of the spirit and debilitie of faith and by the excessiue violence of the flesh and sin in the battell as it were vnhorsed they bee throwne vpon the ground and so suffer and doe many things they would not and many things
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
haue confirmed the same both by the testimonies of Augustine and Bucer also you may out of your most prudent iudgement easily conclude this to be so infallible that the Elect truely sanctified doe perseuere in faith and in grace and therefore in Christ as that if they doe not perseuere they may not at any hand be accompted either truely Elected or endued with true faith or euer to haue been true Saints Yet because this controuersie of the perseuerance of Saints containeth besides the â—â—â—st and principall many other heads which to the perfect knowledge hereof are of like necessitie to bee knowne therefore I doe â—ntreat my most clement Lords that they would not withall disdaine to reade with attention and examine with diligence those things also which doe hereafter ensue CHAP. II. What things are controuerted and what are not in this Article of Perseuerance NOW such things are to be remoued out of the way as are not incident to this present Question touching the perseuerance of the Saints and that for two reasons one for that my Lords may more clearely conceiue the state of the controuersie and so better perceiue euen the arguments whereby I doe confirme my determination and more easily see whether they conclude 〈◊〉 another is that when they shall see wherein the controuersie betweene vs standeth and where not they may withall vnderstand what honestie and learning my aduersaries haue who obiecting against me such things and impugning and condemning as I either neuer auouched or called in ' question they make manifest that they either know nor what they say or whereof they speake or that they are carried by a spirit that is good And first verily here is no controuersie of the faith of those hypocriticall Saints who doe so dissemble faith and pietie as with all they are in no case ignorant of their owne dissimulation as was that Doctorall Hypocrite who pretended faith in Christ and that hee embraced his doctrine and therefore demanded of him as his Master saying What shall I doe that I may inherit eternall life Luk. 10. And of like qualitie were those who being sent by the Pharisees said vnto Christ Master wee know that thou are true and to athest the way of God truely and carest for no man neither respectest any mans person But one and other did so dissemble their faith in Christ and reuerence as that likewise they knew their owne dissimulation thereof So there be many in the Christian state who although with others they do professe Christ yet certainely doe they know that they doe not truely beleeue in Christ and all their profession of pietie to bee but meere simulation which thing euen their owne impious life and firme resolution to continue in wickednes doth confirme vnto them Of the faith of all these or rather shadow of faith this present Question of perseuerance of the Saints in faith is in no respect to be vnderstood Neither yet is it to be vnderstood of the temporary faith of that other sort of hypocrites that is of thâ—â— who seeme to themselues so â—â— beleeue from the heart and truely in Christ and by a certaine 〈◊〉 sanctitie of life doe both â—â—guiâ—â— themselues and others 〈◊〉 much â—â— at no hand they doe acknowledge their hypocriticall faith though God himselfe doth well 〈◊〉 that it is not altogether in 〈◊〉 and truth For there bee many in whose hearts fraud hypocrisie iâ—pietie doth so lie hid that even themselues cannot find it out 〈◊〉 knowledge it but God onely Iâ—â— 17. The hart of man is wicked and â—â—searchable and who shall know â—â— Of this kinde were they of whom Ioh. 2. Many seeing the signes which hee did beleeued in him but Iesus did not commit himselfe vnto them for that he knew them all and had no neede that any should testifie of man for hee knew what was in man as though â—â—e should haue said They were ignorant of their incredulitie â—â—rking in them and of fraud and hypocrisie lying secretly in their hearts but yet Christ knew their qualities whether they did truely beleeue or not â—or he alone knew what was in man Such like are all they who are called of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporizers for their faith is not sincere therefore not true though both to themselues and others they appeare to be endued with true and sincere faith But that their faith is not found nor iustifying I will ratifye heereafter both by the manifest testimonies of holy Scripture and of Luther and Bucer Wherfore seeing neither their faith is true nor sincere neither their sanctity and piety themselues cannot bee true Saints or truely religious And our Question is of the true faith of true Saints Neither yet is the controuersie touching the true Saints as we spâ—kâ— of late whether the Elect euen after they be iustified and 〈◊〉 and sanctified endued with true faith and the holy Spirit can sâ—â—â—â— and doe often fall into sinne For thiâ— iâ— without al question for that no mâ—â— is ignorant what the Apostle writeâ—â— of himselfe and all the regeneraâ—â— 1. Ioh 1. If we shall say that â—â—â—â—â—â— no sinne we deceiue our selues and â—â—â— truth is not â—â— vs S. Hier. 2. To 〈◊〉 beth this error to Iouinâ—â— and doth refute him most learnedly by many Texts of scripture lib. 2. aduâ—rsâ—◠〈◊〉 But St. Augustine 〈◊〉 6. de haresibâ—â— ad Quod-vnit 〈◊〉 here 's 88. doth attribute this hâ—â—â—â— sie to Pelagâ—â—â— the Monke But yet Irenâ—us long before Augustire and Hieroâ—â— doth reckon this haerâ—sâ—â— amongst the errors of Valenâ—iâ—us 〈◊〉 his fellowes lib. 1. For whereas of othermen some they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall themselues they termed spirituall vpon whom â—o sinne nor impiety could befall Neither in very deed is this 〈◊〉 controuersie whether the Elect and Saints doe sinne onely while they feele the flames of Concupiscence which to be incident to all the Saints while they remaine in â—his mortall flesh none doth doubt of or whether euen sometime they fall by some consent into diuers sinnes and those most greeuous being committed as well against the first as second Table For we all do know that Dauid and Peter did commit most notorious crimes the one against the second the other against the first table and that by consent and voluntarily but yet as heereafter I wil declare not by plenary consent This is the error of câ—rtaine Anabâ—ptists and Libertines who affirme That although they do likewise feele the affections of the flesh yet they neuer so consent therevnto as that they truely and properly do sinne Neither also is this the controuersie whether the Saints sinning in this manner that is with consent do displeâ—se God and prouoke hiâ— wrath against them For all godly men do grant that God is offended with all mens sinnes as well Godly as vngodly and that God displeasure is prouoked against 〈◊〉 sinners whether godly or vngodly as well the
Elect as Reprobate 〈◊〉 none is ignorant what is pronounced from God by the Prophet 〈◊〉 of the sonnes of God Psal 88. 〈◊〉 if my children for sake my lâ—â— I 〈◊〉 zit their iniquities with the râ—d Liâ—â—wise those most greeuous 〈…〉 wherewith wee doe read in 〈◊〉 Scriptures that the Godly haue 〈◊〉 punisht for their sinnes and we euery day doe see them punished 〈◊〉 make proofe that God is offeâ—ded with all and the sinnes of all 〈…〉 the Scriptures speake prouoked to 〈◊〉 And from hence also it is mâ—â—ifest that it is without controuersâ—â—â— whether the Saints by those 〈◊〉 in some sort are become the eâ—â—mies of God and fallen from thâ—â— grace of God that is in that 〈◊〉 as sonnes are said to be 〈◊〉 from the faâ—â—ur of their 〈◊〉 〈◊〉 children when they displeâ—se their 〈◊〉 â—nd doe now in cense them 〈◊〉 are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect that is â—â— say That although they haue 〈◊〉 cast ofâ— their fatherly affection 〈◊〉 and their children neither yet 〈◊〉 thâ—iâ— râ—solution of oâ—â—â—ining â—â—d declaring them to be the heires 〈◊〉 their goodâ— yet taking offence â—â— the sinneâ— of their children they 〈◊〉 turne their fatheâ—ly cockerings in 〈◊〉 inâ—◠〈◊〉 seuerity and 〈◊〉 effect of loue into such 〈◊〉 as 〈◊〉 vtterly haâ—â—â—ull for 〈◊〉 〈◊〉 bitterly â—â—full and be â—old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 and as 〈◊〉 〈◊〉 they doe most 〈◊〉 â—ear 〈◊〉 〈◊〉 onely excepted that they 〈◊〉 〈◊〉 life away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 â—aâ—d to be made by their sinnes 〈…〉 of God and to be 〈…〉 from the grace of God â—â—◠〈◊〉 God though â—â—â— doe neuâ—◠〈◊〉 his fatherlike â—ffection 〈…〉 them oâ— change his purpose of 〈◊〉 â—nto theâ— by Christ 〈◊〉 life yet being displâ—â—sâ—d with 〈◊〉 sinnâ—â— the effects of his loâ—◠〈…〉 change into the effects of a 〈…〉 hatâ—â—d hatâ—ed I say 〈◊〉 agaiâ—â—◠〈◊〉 children bâ—t hi◠〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally of such is do 〈◊〉 â—â—wardly while he doâ—â— bring â—o 〈◊〉 that they feele a 〈◊〉 〈◊〉 them God to be â—ngry 〈◊〉 them and themselues made 〈◊〉 of death outwardly againe 〈◊〉 he worketh so that they haue â—â—â—â—rience of God◠〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 pody and thinge◠〈◊〉 Tâ—â—â—â—fore heereof there i◠〈◊〉 〈◊〉 for that both I â—y sâ—lâ—◠〈…〉 both know and 〈◊〉 â— that 〈◊〉 when his Saints do sin 〈◊〉 〈◊〉 angry with their sinnes and doth hate sinne in them and punish them most extreamely and yet not â—s enemy to the Saints For hee alwaies doth correct them as a father but as an enemie of wickednes and vice euen in his children and therefore in a sort as before I haue explaned it may be said that the children are fallen from their fathers fauour although he yet neither ceaseth to be a father vnto them neither do they cease to be his children and therefore neuer vtteâ—ly can it bee truely said that they are fallen from their fathers grace which might very truely be said if either hee should cease to be a father vnto them and â—ast off hiâ— fatherly affection towards thâ—m 〈◊〉 alter his decree of making them heires of life eternall and that they should cease to be his children and loose all title to eternall life which without blasphemy cannot be spoken Neither yet is the doubt whether the Saints by those their sinnes as much as in them lieth â—â—◠〈◊〉 the sentence of God touching euerlasting death and whetheâ— they 〈◊〉 made guiltie of death aeternall 〈◊〉 there is none but knoweth the sâ—â—tence of the iust Iudge Cursed â—â—â—uery one that doth not continue i◠〈◊〉 things that are written â—â— this 〈…〉 doe them therefore all whosoeuâ—â— they be who doe violate the 〈◊〉 of the Lord in their owne 〈◊〉 and as much as lieth in them 〈◊〉 accursed and liable to death 〈◊〉 But the case is altered whethâ—â— these sinnes are imputed by God vnto the Saints vnto condemnd 〈◊〉 on Paul Rom. 8. doth giue his vâ—â—dict in this manner There is â—â—â—â—â—demnation to them which â—â—â— is Christ Iesus which wâ—lks not â—fter th◠〈◊〉 but aftâ—r the Spirit for such â—â—â— the Saints whereof I speake in this Question Wherefore it also is not in Question whether the Saints by thesâ— their sinnes doe so displease God their father and so prouokè his 〈◊〉 ger against them and so incurre the sentence of eternall death as that they haue need of repentance and a new act of faith for their reconciliation to God and for a new pardon of sinne to be obtained and thereupon euen a new remission to be obtained of the punishment due to sinne For it is by all men yeelded vnto who are truely godly truely learned that the Saints haue neede of a new Act of faith and repentance to attaine new forgiuenes of a new sinne according to that saying most vulgar in Scripture Men are iustified by faith and sinnes remitted which speeches when we make mention of men of yeares are alwaies vnderstood of actuall faith that is of the Act of faith whereby we doe not onely in mind conceiue that by Christ our sinnes are remitted but also we apprehend and rereceiue in will this forgiuenes to be signified and offered in the Gospell For this is most infallible and most true that God doth neuer to the Elect impute their sinnes to aeternall damnation and that forâ— three causes The first is hâ—â— eternall and immutable loue wherewith from aeternitie hee hath embraced his Elect in Christ and doth continenâ—ly prosequte without intermissioâ—â— for there is not loue when sinneâ— are imputed vnto condemnation The next is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid and the hand-writing of the debts cancelled insomuch that they cannot againe by imputed vnto condemnation to the Elect. The third is the perpetuall â—â— siâ—nce of the Holy Spirit in the hâ—â—ts of the Elect and conseruation of â—â—â— seed of faith and regeneration For although that this be most certaine that God doth neuer impute their sinneâ— to the Elect both in regard of his euerlasting loue towards theâ— and for the perpetual merit of Christ imparted vnto them and for the continuall inhabitation of the Holy Spirit in their hearts yet this withall is most true and certaine That the Saints being fallen though but by infirmitie into any sinne the new remission of that new sinne without a new Act of faith and true repentance that is without a new knowledge apprehension of faith cannot againe vnderstand and perceiue that new sinne to be remitted vnto them the Father to be reconciled vnto them and the punishment due to sinne to bee remitted For this is an Aâ—iome most infallible in Christian Religion New sin to stand in neede of new remission and new remission to bee
of the Question Whether the Elect after they be once endued with true faith and truely iustified regenerate and ingraffed into Christ can againe vtterly fall away from faith and from Christ Neither did I put in this Quaestion this Particle although theâ— sinne against conscience and liue wickedly as I was vntruely traduced for I was not ignorant that this Clause would make the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not questionable for that it is impossible for one to be in Christ and to liue wickedly that is to walk according to the flesh Therefore in the Schooles I answered to the question to this effect as may bee seene in my Praelections of Perseuerance That the Saints who by the bond not onely of aeternall Election but also of the Spirit of Christ and of true faith are coupled to Christ and so haue been once ingraffed into the bodie of Christ which is the Church of the Saints will perpetually persâ—uerâ— in Christ and in faith neither â—an they againe vtterly fall away from faith that not from their owne strength and merits but partly for the promise of God partly for the prayer and intercession of Christ the spirit of Christ preseruing faith in them All this doctrine they condemned and impugned as new and Hâ—reticall but yet mine accusers haue not cassiered it For although both my self in my Praelections and other my writings I did so plentifully proue it as also other Vniuersities and Churches and other great men in Germanie confirmed the same because notwithstanding yee my Lords did enioine me that I should exhibite vnto you my Confession and the same confirmed by some testimoniâ—s touching this point therefore I will not hold it burdenous to establish the same doctrine againe euen by other testimonies both of Scriptures and Fathers both of our Doctors as also of your owne Confessions so bee it be not greeuous to you to read them with attention and examine them with diligence Testimonies out of the Scriptures Esai 59. I saith the Lord will make this my Couenant with them My spirit that is vpoÌ„ thee my word which I haue put in thy mouth shal neuer depart from thy mouth nor from the mouth of thy seed nor from the mouth of thy seedes seede saith the Lord from this time forth for euermore THIS is a promise and Rom. 11. not a precept as before is declared And that in this Prophecie is promised the gift of perseuerance elsewhere I haue proued aboundantâ—y Therefore to auoid repetitions I remit the Reader to those things which we haue spoken for the interpretation of this place cap. 4. of Perseuerance A place not vnlike to this we haue Ier. 31 Behold the daies shal come saith the Lord I wil make a new couenant with the house of Israel and Iuda not according to the couâ—nant which I made wiâ—h their fathers at what time I tooke them by the hand and brought them out of the land of AEgipt which my Couenant they made frustate and I declared my selfe to be their Lord saith the Lord And this is the Couenant that I wil make with the house of Israell after those dayes saith the Lord I wil plant my Law into theâ—r inward parts and write it vpon their heart and I wil be their God and they shal bee my people neither shal any heerafter teach his neighbâ—ur or a man his brothâ—r saying Know yee the Lord but all shal know me from the least to the greatest saith the Lord because I will be mercifull â—o their sinnes and remember their iniquities no more Out of this place likewise I did most manifestly confirme my sentence to the Lordes But for that this prophesie also was fully by me explaned in the former Booke cap. 4. de perseuerantia Sanctoâ—â—â— therefore least I should re-act a thing already acted I send the reader thither with this addition only of thinges which were not there explaned Because hee saith not I wil make another Couenant but absolutely I wil make my Couenant to wit the same that your fathers frustrated neither saith he I wil wrâ—te another Law but simply my Law sciliâ—â—t the same which your fathers transgressed Therefore the old and new Testament as concerning the substance the Prophet teacheth to bee one and the same Yet to be different one froÌ„ the other touching the manner of dispensation of the one and the other partly for that he saith I wil make my Couenant not according to or after that Couenant that is after the same manner 2. partly for that he saith I wil write the Law in their hearts as if he should say whereas before I had written it in Tables of stone For that he opposeh the new man to the old and therefore hee saith that this was made frustrate of the people because they obserued not the law and therefore they did not obserue it because they had it not written in their heartes therefore the new should bee euerlasting for that the Law written in their hearts should be loued of the new people and therefore kept therefore the study of obseruing the Law to bee perpetuall in the regenerate and so faith in Christ to be perpetual which is the maine poynt of the Law For that he saith I wil write in their hearts it is in sense as if he had said I wil effect that my law shal be firmly sized in their hearts they shall take continuall delight therein and therein shal meditate day and night And so euery iust godly man doth say with Dauid Thy law is in the midst of my heart that is fixed imprinted therevpon I am affected with coÌ„tinual study of the obseruation therof For that whch is written in the hart is perpetuall can neuer be blotted out So doth the Apostle speake of the Law of nature written in their hearts saying The Gentiles who are wâ—thout the Law of Moses written in Tables doe shew that they haue the worke of the Law written in their hearts their conscience testifying with them By which phrase of speach the apostle doth signifie that the Law of nature which was written in al men euen the Gentiles by God could neuer be vtterly raced out of the harts minds of men yet after sinne came it but that as yet continually men do feele the accusation thereof in their conscience Therefore this manner of speach doth signifie That thinges written by God in the heart are perpetuall and can neuer be blotted out The same thing the same Apostle purposed to signifie 2. Cor. 3. when he termeth them his and the Epistle of Christ written by the spirit of God in the fleshy Tables of the heart They were the Epistle of Christ for that he by his spirit properly had ingrauen that Law whereof Ieremy speaketh in their heartes They were likewise the Epistle of Paul for that Christ did vse Pauls labour therby to write the Gospel in them Therefore he calleth them his Epistle written in the
Tables of the heart that he might intimate therby that they were his glory both liuing and perpetuall Because out of this inscription of the Law in their hearts two thinges were consequent And I will be their God and they shall bee my people another And they shall all know mee Therefore as that inscription of the Law is perpetually permanent so it likewise signifieth That God will perpetually be our God and wee shall continually abide his people and that wee shall perpetually acknowledge God for he is acknowledged by faith retaining the word of God Therefore in whose hearts the Law of God is ingrauen the Prophet did signifie that they cannot fall from grace and vtrerly make shipwrack of Faith Adde withall that with these things is conioined the perpetuall forgiuenesse of sinnes whereby it commeth to passe that through dayly offences the regenerate doe not desist both to know the Lord and to be his people and to retaine the Law firmely fixed in their hearts for he presently addeth as the cause of the former things saying because I will bee mercifull to their iniquities Therfore by this Prophecie hee doth excellently confirme the perseuerance of the Saints Neither is here any matter of exception That the Couenant is firme and aeternall on Gods behalfe for that there is no let in him why wee doe not abide in the Couenant or that the Law doth not remain written in our hearts for euer but that the fault lieth in vs that it abideth not firme for that the Law is not fixed permanently in vs for by the saine reason also the Couenant contracted with the Israelites on Gods part was euerlasting but by the peoples default it was made frustrate They saith he did make it frustrate But if the same may be said of the second what new thing then doth God promise by Ieremie Therfore vnlesse we will oppugne so cléare a word of God it must be granted That the Elect with whom this new Couenant is made after that the Law of the Lord and faith of the Gospell be once by the Holy Spirit written in their hearts can neuer fall from this Couenant neither the Law and faith bee vtterly abolished out of their hearts For the sinnes wherinto they fall by infirmity God as he saith here doth neuer impute vnto them Ier. 32. I wil put my feare into their heart that they shall not depart from Augustine enforceth this place often against â—he Pelagians Hier. ib. Sic liberum donat arbitrium vt tameÌ„ iâ—se Timor qui tribuitur gratia permanâ—at Lorgitoris 2. Thes 3. 3. me This testimonie also in my former booke I haue fully explained cap. 4. de Perseuerantia The total sum is this God doth promise that hee will bring to passe That his people sâ—iliceâ— the Elect shal not fall away from him but that they shall abide in his Couenant for euer And will hee effect this Hee saith I will giâ—e or put my feare in their heart that is I will bring to passe that my feare shal perpetually abide in their harts And by this continuall feare they shall bee retained also perpetually that they fall not away Ioh. 3. Except a man bee borne of water and the Holy Ghost hee cannot enter into the Kingdome of God Now it cannot be but that the Elect must enter into the Kingdome of heauen and bee saued for they cannot perish Ioh. 10. Rom. 8. Therefore the Elect of necessitie not without Regeneration must depart hence vnto life euerlasting And Regeneration is once onely wrought and in signification therof the Baptisme of water is also once dispensed But if any hold opinion That Regeneration must againe the second and third time be repeated and infused then necessarily Baptisme it selfe must be repeated and often receiued specially if in the speech of Ioh. 3. cap. we will vnderstand by the name of water Baptisme by water For in that place the spirit and water are so conioined as that the one is inseparable from the other Therefore Regeneration once effected by the holy Spirit by the same is also conserued vnto the end Your selues also Confess Argent in your Confession An. dom 1539. doe confirme this Argument For thus you put downe in the seuenth Article This Regeneration ioyntly with all the merits of Christ the holy Spirit inspireth in the hearts of the faithfull doth confirme them therein vnto the end Ioh. 4. Euery one that drinketh of this water shall thirst againe but hee that drinketh of the water that I shall giue vnto him shall not thirst for euer but the water that I shall giue shall be made in him a fountaine of water flowing vpwards vnto life euerlasting By the name of water to be vnderstood the Holy Spirit all both old new Interpreters doe acknowledge according to the interpretation Ioh. 7 vpon the voice of Christ Hee that beleeueth in mee out of his belly shall flow riuers of water of life This heâ— spâ—ke of the Spirit which they should receiue that beleeued in him Thus the Apostle Now to drinke of this water is by faith in Christ to bee made partakers of the Holy Spirit but to become or bee made a fountaine of liuing water to spring in any is for the Holy Spirit vncessantly like a fountaine perpetually flowing to bee inhabitant to worke in a man And Christ verily doth promise this euer flowing fountaine to such as with a liuely faith doe beleeue in him Therefore whosoeuer doe beleeue in Christ by a liuely faith those also haue attained this fountaine of the Holy Spirit perpetually running that is the gift of Perseuerance Bucer likewise doth thus interpret this place pag. 644. It is certaine saith he that this water is the holy Spirit Therefore now if hee that drinketh of this holy Spirit can neuer thirst againe it is a cleare case that hee to whom once this Holy Spirit is granted to whom once it is giuen to beleeue can neuer fall away from the grace of God For as hee can neuer thirst who hath a fountaine in his belly continually flowing and thereof driâ—â—ing so he cannot but bee replenished with whom is present the Holy Spirit of the Lord and the Spirit of his children This is the fountaine which doth flow vp vnto life that is which doth afford life aeternall It supplieth the knowledge of God and continuall fruition and for aeternitie of his goodnesse From hence is Pauls gloriation That nothing high or loâ—e â—â—â— separate vs from the loue of GOD. Rom. 8. These things Bucer So also Brentius did interpret this place of the gift of Perscuerance This saith hee is the comparison of two waters out of which Christ doth manifestly signifie vnto the women That his promise is not of terrestriall but of celestiall water which bringeth to man saluation not transitory and mutable but spiâ—tuall and immortall These things Brentius Therfore whosoeuer doth once drinke of this water celestiall hath attained saluation not mutable but
sempiternall Iohn 8. If yee shal abide in my word then shall yee bee verily my disciples Therefore such as are true disciples of Christ abide in the word of Christ that is perseuer in his faith and word For as these two are liable to a mutuall conuersion such as doe not abide in the word of Christ are not true disciples of Christ and such are not true disciples of Christ as do not abide in the word of Christ so also these two are conuertible they that abide in the word of Christ are true disciples of Christ and they that are true disciples of Christ those abide that is perscuere in the word of Christ Heb. 3. But Chr. as the sonn is ruler in the house whose house wee are if we do retaine firme our fiducy that hope whereof we doe glory vnto the end Not onelie the whole Church vniuersallie is called the house of Christ but also euerie faithfull one And Mathew 12. Not onely the whole Synagogue was meant by the name of the house cleane swept into which did enter the seuen Spirits worse then the former but also by that name was signified euery hipocrite and temporizer Therefore of these wordes of the Apostle are collected these two combining conuersions the first they that doe retaine firme faith hope in Christ vnto the end are the house of Christ and they that are the house of Christ doe retaine firme faith and hope in Christ vnto the end The second they who doe not retaine firme faith and hope vnto the end are not the house of Christ and they that are not the house of Christ such doe not retaine faith and hope vnto the end Now all the Elect and Saints of whome is the Question are the house of Christ for I speake of them in whose hearts Christ dwelleth by faith therfore al the Elect now sanctified in whome Christ truely dwelleth and therefore which are made the house of God doe retaine faith and hope vnto the end Wherefore they cannot vtterlie fall from Christ and faith Iohn 10. The Lord saith of his 5 Iohn 6. 17. sheepe I doe giue vnto them life eternall neither shall they perish for euer neither shall any man take them out of my hand These words are declaratorie first that his wil is that the sheep giuen to him of his father shall not bee taken out of his hands secondlle hee declareth that this his will is accomplished that both the father which giueth and hee which receiueth are stronger then all creatures Therefore it is a necessary consequent that after the Elect be once giuen into the hands of Christ by faith they cannot after be taken out of his hands and that neither for euer nor for a time For therevpon it would follow that the Father and Christ should bee more infirme and weake at least for a time then hee who should violentlie take such sheepe out of his hands for a time But this is blasphemie for hee saith absolutely Himselfe and the Father which gaue is mightier to wit at all times and alwaies then al creatures Therefore in no case can it be that the Elect after they be once giuen by faith into the sauing hand of Christ should bee taken out of his hand or vtterly faile from him So also hath Bucer expounded this place Againe saith hee it is to be obserued that it is of his onely loue that wee are sheepe and doe follow Christ then being such wee can neuer fal away for that the Father and Sonne are one and haue the same hand that is power out of which none can neuer take away them whome it hath once apprehended for saluation And they are apprehended to whomesoeuer it is giuen to heare and follow the voice of Châ—ist for that none can doe but sheepe These things Bucer Therefore as well out of the words and argumentation of Christ as of the interpretation of Bucer and also that particle Once it appeareth That the euasion is very childish whereby the aduersaries striue to auoid all these places by quamdiu How long and finaliter finallie Besides these testimonies of the Scriptures in the old and new Testaments which ye haue in my Lectures these also which I haue now alleadged do to mee appeare by sufficient plainenesse to confirme this doctrine of the Perseuerance of Saints in the Faith When you desire I wil produce more Moreouer that you may vnderstand that I do not abuse Scriptures for confirmation of this doctrine I will now produce both testimonies of the fathers of the ancient church as alse of later diuines whereby the same sentence shal be so confirmed as that vnlesse a man will purpose lie shut his eies against the truth he can make no further doubt Out of the Fathers BVt I will not relate all the Testimonies of Fathers both for that a short confession will not beare it and for that yee haue many in my Praelections of Perseuerance and confirmations thereof amongst the Actes there yet some I will briefly remember Augustine is totallie on my side Out of his bookes many testimonies are in my Lectures I will report one To. 7. de corept gratia cap 12. Hee compareth grace giuen to Adam in the Creation with that which is now giuen to the Saints Elected and hee sheweth ours to be greater then that for that hee had grace whereby hee had power to perseuer if he would but not that whereby he was willing to perseuer but wee by Christ haue receiued grace whereby we haue will to perseuere and therefore wherby we doâ— peâ—seuere Primo itaâ— homini c. Therefore to the first maÌ„ who in that good whereby hee was made vpright hee receiued power not to dye power not to forsake that good was giuen assistance of perseuerance not whereby hee did perseuere but without which through free wil he had not ability of perseuerance but now to the Saints predestinate for the Kingdome of God by Gods grace not onely such assistance of perseuerance is granted but such as that perseuerance it selfe is giuen vnto them not onely that without this gift they cannot but perseuere For he did not only say Without me Iohn 15. yeâ— can do nothing but hee said also Not yeâ— haue chosen mee but I you and â—et you that yee should goe and bring forth much fruit and that your fruit should remaine By which words he did manifest that he gaue vnto them not onely iustice but also perseuerance therein For Christ so ordaining them that they should goe and bring forth fruit and their fruit should remaine who dare say Perchance it shall not remaine For the gifts and calling of God are without repentance but it is the calling of such as are called of purpose Therfore Christ making intercession for them least their faith should faile doubtlesse it shall nor faile to the end hereby it shalâ—perseuer vnto the end neither shal the non â—anenâ—em end of this life find it to be
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
Popish shauelings Monkes and Hypocrites in Christianisme For wee are in Baptisme espoused to Christ vpon this condition That wee should acknowledge him the only and alone Sauiour and purger of our sinnes But if any not content with this onely and alone Redeemer doth thinke that euen himselfe by his owne iustice can expiate sinnes and pacifie God hee doth uiolate his faith giuen to Christ and fall away from Christ. So Paul doth accuse the Galathians of defection from Christ Whosoeuer of you saith he are instified by the Law are fallen from grace Lastly he doth not abide in Christ who while hee doth acknowledge the name of Christ doth leade a lewd life walketh according to the flesh and is a seruant to sinne For it cannot bee that Christ should abide in him who sinneth against his conscience and doth giue ouer himselfe as captiue to the lusts of the flesh for if Christ abide not in him how can he abide in Christ Iohn saith He that saith I know him and doth not keep his commandements is a lier and the truth is not in him againe If any shall say I loue God and hateth his brother he is a lier and Paul If any do not prouide for his and chiefly his hâ—ushould he hath denied the faith and is worse then an infidell It is therefore manifest that such as leade a godlesse life though they bragge of the name of Christ yet they doe not abide in Christ What then shall become of such as doe not continue in Christ Verily the selfe-same thing as is woont to befall the branches not abiding in the Vine for they being cut off from the Vine are cast out and being withered they are gathered into bundels and throwne into the fire to burne neither are they fit for any other vse but to feed the fire These things Brentius Heere I doe finde three rankes of men Apostats Hypocrites and licentious liuers or notoriouslie wicked The fourth which is of the Saints that is of such as which neither in perfidie doe reuolt from the faith of Christ to Iudaisme or Turcisme neither doe repose their confidence either to tall or in part in their owne merits but fully and entirely in sole Christ alone neither yet either lead a wicked life or giue ouer themselues captiues to sinne but rather studie for sanctitie of life and resist sinne And although while they walke aright they doe slip and offend sometime yet neuer doe they either loue sinne or commit sinne with a full consent of will or perseuere in sinne Therefore hee either holdeth opinion that men truly holy and truely beleeuing in Christ doe alwaies remaine in Christ and therefore neuer to fall vtterly from faith and from Christ or if he thinke that euen the very Saints can fall from Christ then did hee not recompt all sorts of such men as doe not abide in Christ or finally if hee will haue euen this same kinde that is of the Saints to be comprised in any of the three former hee hath done great iniurie to the Saints that he hath not distinguished them and seuered them by some markes from those most vile sorts of men But it is most probable that such a man would either make no difference be tweene the Saints and those three conditions of men Apostles Hypocrites and notoriously wicked or in that his distribution not to comprehend all the kindes of such as doe not continue in Christ Therfore it followeth according to that partition of D. Brentius that this fourth ranke of men that is of the Saints seeing it differeth from these three in qualitie of faith and life that they in like sort differ herein That wheras they do not abide in Christ theso doe neuer fall from Christ The same Brentius in Ioh. 6. homil 56. Vpon these words No man â—an come to mee except my Father draw him Iesus Christ faith he is the book of the life celestial into which whosoeuer is enrolled by faith there is no doubt but that hee is written in the very heart of God and appertaineth to the Congregation of the heauenly Citizens But thou saist I doe feare least either my faith bee not sincere or that at last it willanguish What Doest thou thinke that God will either breake a bruised Reede or quench the smoking Flaxe The Mother doth not reiect her infant either as yet tender in age or weake by sicknes but rather with so much a greater care doth cherish it by how much more extreame the sicknes hath been And should God the Father be harder then a Mother in Mankinde against him though weake in faith to whom hee hath promised in his Sonne Christ all clemencie Thou knowest not the tenour of that saying whereunto it tendeth Lord I beleeus help mine vnbeliefe Therefore it is not to bee feared lest God cast thee off for thy feeble faith but rather diligence to be giuen by the continuall exercise of the word prayer and obedience that Faith by the efficacy of the Spirit principally may more and more be augmented But what is this that thou art careful of thy perseuerance in faith Do thou thy office in perseuerance the rest God wil care for Dost thou not know that he is faithfull who wil not suffâ—r vs to be tempted aboue our strength but will giue an euasion together with the temptation that we may beare it My sheep saith Christ doâ— heare my voice and I know them and they follow me and I giue vnto them â—ternall life they shall neuer perish neither shal any man take them out of my hards Thou now verily art made a sheep of Christ who knowest Christ by faith why therefore doest thou fear least any should take thee out of the hand of Christ Thou canst not doubt of the will of Christ testified through out the Gospell But happily thou doubtest of his power but hee addeth in the next words The Father which gaue theÌ„ me is greater then all and no man can take them out of my fathers hands What thinkest thou Christs petition to be frustrate and fruitlesse I pray not onely for them saith hee but for them also that shall beleeue in mee through their preâ—ching that they all may be one as thou father in mee and I in theâ— But likewise Paul saith I am perswaded that neither death nor life neither Angels nor Principaliâ—ies nor Powers nor things present nor things to come nor heigth nor depth nor any other creature can seperate vs from the loue of God wherewith God embraceth vs in Christ Iesus our Lord. Heare also that of the Prophet The mountaines shall bee shalen and the hils tremble but my mercie shall not depant from thee and the couenant of my peace shall not bee moued saith thy mercifull Lord. Wherefore it is to bee compted infallibly certaine that God who hath giuen to thee his Sonne and by whom thou hast receiued faith will also prouide that thou shalt also retaine this his Sonne euen in the middest of death or
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
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
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. 〈◊〉 〈◊〉