deficieÌ„t Ambroseâ— Rom. 8. Nam quos praesciuit Those saith hee who seeme to beleeue and do not persist in the faith begun are deemed as elect of God for that whom God hath chosen they do continue with him And a little after vppon these wordes Quos ante praedestinaâ—â—t saith he he speaketh the same as before because whom God hath foreknowne as sit for himselfe those beleiuing persist for that it cannot be otherwise Trimasius Episcopus Vticensis who was famous the very same time in Africa with Augustine in 1. Cor. vpon these wordes That your faith be not in the wisdome of men but in the power of God c. saith hee humane wisdome is pleasant for a short time for that it is temporary as man himselfe is but the power diuine is eternall as God himselfe is Therfore that faith is permanent and bestowed vpon man by the power of God Prosâ—er Episcopus Rhegiâ—ns Augustines disciple Of the life Contemplatiue lib. 3. cap. 13. Charity saith he as me thinketh is a right wil alienated vtterly from all terrene and thinges present conioyned and vnited inseperably to God These thinges he He saith that Charity is a right will for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will and conioyneth it inseperably to God And the Fathers are wont to ascribe that to Charity which is proper to faith working by loue Therfore Prosper doth teach that faith which work eth by loue doth conioyn the faithfull to God inseperably Gregor 1. To 2 lâ—b in Ezâ—ch cap. 1 hom 3. col 87. vpon these words They returned not when they went c. This saith hee is spoken of the reprobate for that they returned in heart into AEgipt the truth speaketh by it selfe No man putting his hand to the plough and looking bâ—â—â—kward is fit for the Kingdome of God Indeed to put the hand to the plough is as it were by the plough-share of compunction to open the soile of the heart for to bring forth fruit But he looketh back behind the plough who after the beginning of a good work doth returne to the euils which he had forsaken Which for that in no wise it befalleth the Elect of God it is therefore rightly said by the Prophet vers 17. They returned not when they went Likewise Homil. 5. They returned not when they walked because the Elect euery of them do so goe on to good thinges as that they do not retire from committing of euill thinges for he that continueth out to the end shal be saued Againe in the same homily expounding those wordes This was a ruuning Vision c. he teachâ—h That the holy Spirit according to the vertue of saith hope and loue doth neuer depart from the heartes of the Elect but according to Prophesie and differences of tongues and such like somtime to depart sometime to returne After this concluding saith he therefore in those vertues without which we cannot come to life the holy Spirit in the hearts of his Elect is permanent but in those by which the power of sanctity is manifested sometime it is mercifully present sometime mercifully absent Thus Gregorie In which wordes we may not regard whether aptly he did interprete the Prophet or otherwise but onely what his determination was touching the perseuerance of the Saints To. â— Moralium lib. 2. cap. 28 29. he proposeth a Question touching the holy Spirit How in Iohn 14. that can be a concordance The Spirit shall abide with you and bee in you with that Iob. 1. Vpon whom ye shall see the Spirit descending and abiding vpon him he it is which baptizeth with the holy Ghost If also it abide in the disciples How can it be therefore a peculiar signe wherby Christ is acknowledged to be him who baptizeth in the spirit Answering thâ— Question and reconciling these places he putteth difference betweene those gifts of the holy Spirit without the which we cannot come to life eternal those without which we may attain it Afterward his coÌ„clusioÌ„ is in these words therfor in those gifts without which we cannot come to life whether in Preachers or in all the Elect the holy Spirit is alwaies permanent But in such giftes whereby by manifestation thereof not our life is saued but the life of others sought for in no wise it is alwayes permanent in the Preachers for that alwaies indeed it beareth rule in their heart for to liue well and yet doth not alwayes shew forth by them powerful signes but sometime hee withdraweth himselfe from manifestation of signes that with so much more humility his vertues may be accompted by how much being had they cannot be holden But the Mediator betweene God and Man the Man Iesus Christ hath it in all thinges and alwayes and continually present for that from him the same Spirit is by substance produced Therfore fitly whereas it abideth in the holy Preachers it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing but in him by substance it abideth for all thinges Bedâ— Praesbyter hath plainely taught the same things vpon Iohns Gospell 1. chap. expounding that place Vpon whom yee shall see the Spirit c. For hee moueth the very same Question which also Gregorie did before him and doth giue altogether the same solution The Holy Spirit in the Elect partly to abide for aeternitie partly to depart for to returne to abide aeternally in respect of such vertues without which we cannot be saued to parted for a time in respect of other gifts Bernard de natura dignitate amoris diuini â— 5. v. 6. speaking of the nature of true Charitie which is that it neuer faileth hee citeth that of the Apostle 1. Cor 13. Charitie doth neâ—er fall away and hee saith that sometime indeed the effect of affection and of working doth stagger and wander so long as with this life Charitic cannot see but in part and by a glasse and in a mysterie but yet the entire and solid affection is alwaies permanent in her force Chap. 6. thus hee writeth Disposition is one thing Affection Affectus Affectio another Disposition is that which possesseth the minde with a certaine general power and vertue firme and stable which it hath obtained by grace Affections are they which in varietie the variable euents of things and times doe produce For the infirmitie of the flesh through the corruption of the first originall doth often offend often fall often doth grieuously hurt and receiueth hurt the Minde in wardly lamenting and rather suffering then doing that which is done amisse outwardly yet not loosing Charitie but out of Charitie mourning and crying to God Owretched man that I am who shall deliuer me from the bodie of this death Whervpon the Apostle saith I serue saith he the Law of God in my minde but my flesh the Law of Sinne and againe Not I doe worke that but Sinne dwelling within mee Therefore
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
God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine and that voluntarie permission neither yet is Sinne the effect of diuine Praedestination or of God because the malice of Sinne or of the sinner is not of God Therefore none can be said to haue been Praedestinate of God to Sinne as it is Sinne. 15 Permission and that voluntarie whereby God permitteth sinne is a worke of God and therefore good but sinne permitted as it is sinne is not a worke of God but partly of Satan partly of Man Roge quis audial dâ—minum dâ—centem Non vos me elegistis sâ—d ego vos audeat dicere credere bomines vt â—ligantur cum potius eligantur vs câ—â—dant Aug de praed Sanctorum â— 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 18 Whosoeuer are praedestinate to life euerlasting as to the end are also Praedestinate to the due meanes by which it is receiued Faith therfore the workes of faith and perseuerance in faith or the beginning progresse and consummation of Saluation all are effects of Praedestination 19 God whereas hee could yet would hee not vouchsafe all men confusedly the grace of Praedestination aeternall 20 God doth be-blind harden and destroy some therefore them to make blind harden destroy hee decreed eternally 21 The finall and principall end both of the reprobation of some and election of other some is Gods glorie which both in the reiection of the wicked and election of the godly doth shine plentifully 22 To bee created and suffered to fall into sinne and into death are effects of Praedestination common to the Elect and Reprobate but to be enriched with grace faith workes perseuerance of faith and finally life eternall are effects proper to the Predestination of the Elect but to bee forsaken in their sinnes perpetually to bee blinded hardned and finally damned are effects of Reprobation proper to the wicked 23 This argumentation a posteriori that is from the effect God created men then did voluntarily permit them to fall into sinne and by sinne to run headlong into death finally of them some he deliuereth and saueth from thence by Christ mercifully others in their sinnes hee forsaketh most iustly blindeth damneth but both he doth to for his glory Therefore God from aeternity hath decreed to doe all these things is not a sophistication but a demonstration And this is the praedestination of the Godly and vngodly None is praedestinate to aeternal life conditionally if he do belieue if he obserue the Law but whosoeuer are praedestinate therevnto are absolutely and simply praedestinate so that euen they therefore do beleeue and keepe the Law because as to life so also they are praedestinate to beleeue and obserue the Law 25 The Elect only attaine true iustifying faith but the Reprobate although they seeme to beleeue for a time yet their faith is not true but temporary and therefore hypocriticall 26 Whatsoeuer good the Saintes haueor do they therefore haue and do it because for the enioying and acting thereof they were from aeternity freely praedestinate Therefore the beginning of Saluation that is faith and the proceeding that is good workes and the end that is finall perseuerance and plenary possession of Life eternall are free effects of diuine praedestination or of God praedestinating Wherfore neither Faith nor good workes can be the cause of predestination seeing the Apostle saith not Hee hâ—th ' chosen vs because we would bee holy but that we should be holy Neither therefore did I obtaine mercy for that I would be faithfull but that I might be fathfull 27 It is no impiety to say The Reprobate therefore not to beleeue not to repent not to obserue the Law because they were praedestinate not to beleeue not to repent not to keepe the Law seeing the Lord thus speaketh Therefore ye do not beleeue because yee are not of my flock Againe Therfore ye do not heare because ye are not of God 28 Nay it is not impiety to say the Reprobate do therefore the works which are euil in the Reprobate because they were praedestinate to do them seing the holy Spirit doth teach this in the Scriptures Acts. 2. 4. 29 Neither Praedestination nor God can be said to be the cause of the sinnes which wicked men do commit or that God did praedestinate the wicked to sinne both for that the warfare whereby wicked men do sinne is not of God but of Satan as also for that God hath praedestinate none to sinnes as they be sinnes but onely as they be either actions in themselues and therfore not euill or punishments of sinne 30 Rather therefore the wicked in doing these things do sinne to the doing whereof they are praedestinate of God because the workes of God otherwise in themselues good they doe infect with the naughtinesse of their fleshly mind 31 Therefore the proper efficient cause of sinne is that home-bred infidelity and mallice in men 32 In euery sinne there be two thinges The worke which is done or at leastwise the action either internall or externall and the naughtinesse of the sinner by which it is effected that the work or action is made sinne The worke of God for he worketh all in all but the euil in no wise In that therfore the wicked doe that worke they haue it of God and of Gods praedestination but in that by doing they sinne through their owne naughtines neither is that of God nor haue they it of Gods praedestination 33 The effects of the grace of God in the Elect first Redemption from sinne and death by the blood of Christ the second effectuall calling by the holy spirit to the participation of this Redemption The third and therefore an actuall separation from the filthines of other men of the world The fourth a reall incision into Christ and therefore the fift iustification by faith the sixt Regeneration the seauenth true sanctification to do the acceptable will of God the eight Remission of daily sinnes the ninth the presence Sophistae dicunt Deum nòn praedestinasse in praeâ—erito sed semper in praesâ—nâ—i Zanchius of the holy Spirit the tenth the gift of eternall life 34 Although God praedestinating be not vnder time yet men praedestinated are vnder time Wherefore seeing the holy Spirit perpetually in the Scriptures saith that God hath praedestinated vs and that before the world was made and not to praedestinate we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
Elect as Reprobate 〈◊〉 none is ignorant what is pronounced from God by the Prophet 〈◊〉 of the sonnes of God Psal 88. 〈◊〉 if my children for sake my lâ—â— I 〈◊〉 zit their iniquities with the râ—d Liâ—â—wise those most greeuous 〈…〉 wherewith wee doe read in 〈◊〉 Scriptures that the Godly haue 〈◊〉 punisht for their sinnes and we euery day doe see them punished 〈◊〉 make proofe that God is offeâ—ded with all and the sinnes of all 〈…〉 the Scriptures speake prouoked to 〈◊〉 And from hence also it is mâ—â—ifest that it is without controuersâ—â—â— whether the Saints by those 〈◊〉 in some sort are become the eâ—â—mies of God and fallen from thâ—â— grace of God that is in that 〈◊〉 as sonnes are said to be 〈◊〉 from the faâ—â—ur of their 〈◊〉 〈◊〉 children when they displeâ—se their 〈◊〉 â—nd doe now in cense them 〈◊〉 are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect that is â—â— say That although they haue 〈◊〉 cast ofâ— their fatherly affection 〈◊〉 and their children neither yet 〈◊〉 thâ—iâ— râ—solution of oâ—â—â—ining â—â—d declaring them to be the heires 〈◊〉 their goodâ— yet taking offence â—â— the sinneâ— of their children they 〈◊〉 turne their fatheâ—ly cockerings in 〈◊〉 inâ—◠〈◊〉 seuerity and 〈◊〉 effect of loue into such 〈◊〉 as 〈◊〉 vtterly haâ—â—â—ull for 〈◊〉 〈◊〉 bitterly â—â—full and be â—old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 and as 〈◊〉 〈◊〉 they doe most 〈◊〉 â—ear 〈◊〉 〈◊〉 onely excepted that they 〈◊〉 〈◊〉 life away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 â—aâ—d to be made by their sinnes 〈…〉 of God and to be 〈…〉 from the grace of God â—â—◠〈◊〉 God though â—â—â— doe neuâ—◠〈◊〉 his fatherlike â—ffection 〈…〉 them oâ— change his purpose of 〈◊〉 â—nto theâ— by Christ 〈◊〉 life yet being displâ—â—sâ—d with 〈◊〉 sinnâ—â— the effects of his loâ—◠〈…〉 change into the effects of a 〈…〉 hatâ—â—d hatâ—ed I say 〈◊〉 agaiâ—â—◠〈◊〉 children bâ—t hi◠〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally of such is do 〈◊〉 â—â—wardly while he doâ—â— bring â—o 〈◊〉 that they feele a 〈◊〉 〈◊〉 them God to be â—ngry 〈◊〉 them and themselues made 〈◊〉 of death outwardly againe 〈◊〉 he worketh so that they haue â—â—â—â—rience of God◠〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 pody and thinge◠〈◊〉 Tâ—â—â—â—fore heereof there i◠〈◊〉 〈◊〉 for that both I â—y sâ—lâ—◠〈…〉 both know and 〈◊〉 â— that 〈◊〉 when his Saints do sin 〈◊〉 〈◊〉 angry with their sinnes and doth hate sinne in them and punish them most extreamely and yet not â—s enemy to the Saints For hee alwaies doth correct them as a father but as an enemie of wickednes and vice euen in his children and therefore in a sort as before I haue explaned it may be said that the children are fallen from their fathers fauour although he yet neither ceaseth to be a father vnto them neither do they cease to be his children and therefore neuer vtteâ—ly can it bee truely said that they are fallen from their fathers grace which might very truely be said if either hee should cease to be a father vnto them and â—ast off hiâ— fatherly affection towards thâ—m 〈◊〉 alter his decree of making them heires of life eternall and that they should cease to be his children and loose all title to eternall life which without blasphemy cannot be spoken Neither yet is the doubt whether the Saints by those their sinnes as much as in them lieth â—â—◠〈◊〉 the sentence of God touching euerlasting death and whetheâ— they 〈◊〉 made guiltie of death aeternall 〈◊〉 there is none but knoweth the sâ—â—tence of the iust Iudge Cursed â—â—â—uery one that doth not continue i◠〈◊〉 things that are written â—â— this 〈…〉 doe them therefore all whosoeuâ—â— they be who doe violate the 〈◊〉 of the Lord in their owne 〈◊〉 and as much as lieth in them 〈◊〉 accursed and liable to death 〈◊〉 But the case is altered whethâ—â— these sinnes are imputed by God vnto the Saints vnto condemnd 〈◊〉 on Paul Rom. 8. doth giue his vâ—â—dict in this manner There is â—â—â—â—â—demnation to them which â—â—â— is Christ Iesus which wâ—lks not â—fter th◠〈◊〉 but aftâ—r the Spirit for such â—â—â— the Saints whereof I speake in this Question Wherefore it also is not in Question whether the Saints by thesâ— their sinnes doe so displease God their father and so prouokè his 〈◊〉 ger against them and so incurre the sentence of eternall death as that they haue need of repentance and a new act of faith for their reconciliation to God and for a new pardon of sinne to be obtained and thereupon euen a new remission to be obtained of the punishment due to sinne For it is by all men yeelded vnto who are truely godly truely learned that the Saints haue neede of a new Act of faith and repentance to attaine new forgiuenes of a new sinne according to that saying most vulgar in Scripture Men are iustified by faith and sinnes remitted which speeches when we make mention of men of yeares are alwaies vnderstood of actuall faith that is of the Act of faith whereby we doe not onely in mind conceiue that by Christ our sinnes are remitted but also we apprehend and rereceiue in will this forgiuenes to be signified and offered in the Gospell For this is most infallible and most true that God doth neuer to the Elect impute their sinnes to aeternall damnation and that forâ— three causes The first is hâ—â— eternall and immutable loue wherewith from aeternitie hee hath embraced his Elect in Christ and doth continenâ—ly prosequte without intermissioâ—â— for there is not loue when sinneâ— are imputed vnto condemnation The next is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid and the hand-writing of the debts cancelled insomuch that they cannot againe by imputed vnto condemnation to the Elect. The third is the perpetuall â—â— siâ—nce of the Holy Spirit in the hâ—â—ts of the Elect and conseruation of â—â—â— seed of faith and regeneration For although that this be most certaine that God doth neuer impute their sinneâ— to the Elect both in regard of his euerlasting loue towards theâ— and for the perpetual merit of Christ imparted vnto them and for the continuall inhabitation of the Holy Spirit in their hearts yet this withall is most true and certaine That the Saints being fallen though but by infirmitie into any sinne the new remission of that new sinne without a new Act of faith and true repentance that is without a new knowledge apprehension of faith cannot againe vnderstand and perceiue that new sinne to be remitted vnto them the Father to be reconciled vnto them and the punishment due to sinne to bee remitted For this is an Aâ—iome most infallible in Christian Religion New sin to stand in neede of new remission and new remission to bee
will into that peruerse loue of himselfe but conuinced it to be so Euen then doubtlesse he was such but hee knew it not when he heard from him â—â—om whom he could not conceale himselfe Before the Cock crow twise thou Mat. 26. shalt deny me thrise Therefore that debility of will was manifested through that peircing feare not procreated he made it knowne how much he loued himselfe and how much Christ knowne I say not to Christ but to Peter for Christ knew euen before what was in man Therfore in that respect he loued Christ his will did vtterly endure violence which cannot be denied so that he spake against himselfe but in that respect he loued himselfe Doubtlesse hee consented voluntarily so that hee spake for himselfe If hee had not loued Christ he would not haue denied involuntarily but if he had not loued himselfe more hee wold not at al haue denied him ther fore it is to bee granted That the man by compulsion though hee did nor alter his owne will yet did hee conceale it beeing compelled I say not to reuolt from the loue of God but in some degree to yeeld co selfe-loue What then perchance the former assertion is totally dissolued touching the libertie of the will for that the will is found obnoxious to compulsion so it is clearely but yet so as if the coaction is from another not from it selfe but if it selfe compelled and compelling did enforce it selfe it seemeth there to loose libertie where it found it that is it did suffer that force from it selfe which it did violently offer vnto it selfe Moreouer that which it suffered from it selfe was from the will that which was from the will was not of necessitie but voluntary and if voluntary thâ—â— free Finally whose own will did enforce to deny was enforced because he would nay he was not enforced but consenting and not to the power of another but his owne will that iâ— that will whereby he might by all meanes escape death otherwise how could the voice of a Damsel haue compelled a holy tong to frame such heynous words if the will as Lady had not consented to the tongue To conclude when afterward he tempered himselfe in his selfe-loue and as dutie was began to loue Christ with all his heart all his soule all his strength now the will could not at all bee drawne either by threats or punishments to yeeld the tongue as weapons of vnrighteousnes but rather boldly applying himselfe to the truth he said It is betâ—er too â—ey GOD then men Act. 5. Compulsion is of two sorts There is indeed a double compulsion in that we are coacted to suffer or doe something against out will whereof the Passiue for so it is rightly termed may sometime bee without voluntary consent of the Patient but nouer the Actiue Wherfore the euill that is done against vs or of vs is not to be imputed vnto vs if vnwilling But that which is done and of our seluâ—s is not without some fault of the will Wee are conuinced to will which would not come to passe if wee were nilling Therefore there is also an Actiue compulsion but without excuse for that it is voluntarie A christian was enforced to deny Christ and yet lamenting but not yet but as willing These things Bernâ—rd These things I haue more fully dilated by Explication that my Lords may better conceiue by what meanes it falleth out That thâ— Saints are said both to will and â—ill the sinne they commit and therefore it can by no meanes bee said thaâ— Peter and other godly men when they offend to haue sinned or to sinne by a totall and plenâ—riâ— will for that otherwise there could â—â—e no difference put betweene thâ—â—â—iâ— of the godly and vngodly tâ—â—en from their wils and so as weâ—â—â—â— godly as vngodly should sin of pâ—â—posed malice â—â— all times Therefore I doe confesse that the Saints when they sinne with consent that they offend indeede not of a will in suspence but definite and certaine for that absolutely their will is to sinne and if they willed not they sinned not And in this behalfe their sinnes are greeuous neither by mee extenuated But my labour is this that it cannot bee said That they sinne with a full and totall will for that in them there is a double man and for other reasons and authorities by mee alledged both of Scriptures and Fathers QUEST 3. Of the qualitie of the sinnes of the Saints OVT of the second Question ariseth the third which is Whether the Saints may fall into sinne as Paul speaketh reigning or the sin against the conscience as it is called But that we may clearly vnderstand what sinne is meant in this controuersie wee must take notice that there are three sorts of sinnes as the Apostle insinuateth Rom. 6. when he saith Therefore let not sinne reigne in your mortall bodies that yee should obey it in the lusts thereof The first is the sinne of Nature the root fountaine of all other sinnes which is termed Originall and this is signified by an excellencie of speach by the name of Sinne. The next are the concupiscences of this sinne rising vp euen against our wils as lewd desires and vicious affections to sinne which neuer cease in this life to molest vs. This kinde is intimated by the name of Concupiscence The third is in plaine termes Actuall sinne when indeed wee obey that sinne of Nature in pursuing the lusts thereof whether it bee done by consent onely or also by word or deede This is signified by the word of Obeying The first is meere Originall the second partly originall partly actual the third totally actuall Of the first two there is no controuersie whether they be in the Saints or no. The Question is onely of the third But for so much as there bee also many sorts of this it likewise is to bee distinguished that wee may better perceiue whereof this controuersie is intended The third sinne therefore which is then done when we obey original sinne in yeelding to the lusts thereof is so voluntarie as that if it were not voluntarie it should not bee sinne as Augustine in many places obserueth For no man could obey Original sinne in perfecting the concupiscences thereof but that he is willing Therefore it is alwaies voluntarie Moreouer men obey that naturall and inhabiting sinn after a double and that also a differing maner Some are obedient and that willing yet not with a full will or plenarie consent or with the whole heart but as it were captiues to a Tyrant And this befalleth them who either of ignorance or infirmitie doe obey sinne Of ignorance for that either simply they know not that they doe euill and such in no case are said to sinne against conscience or if they know in Thesi in generall they doe not consider in hypothesi in particular or if they do consider they doe it very coldly the violence of concupiscence auerting their mindes from Gods Law
And of infirmitie for that by the violence and force of sinne either presently smitten and quelled they voluntarily yeeld themselues which after a short resistance to the contrarie at last euicted they giue place a time Wherefore these first sort obey sinne willingly but not with a full will and totall consent for they doe not loue sinne these may be said to sinne against their conscience but not properly for they obey sinne wittingly and willingly but yet neither vpon perfect knowledge nor intentiue cogitation of that which they doe nor with full will and full consent as a little before is declared Others obey with the whole will full consent whole heart and all their might and these are such as doe offend of purposed malice or with studie and from the heart They properly sinne against the conscience for they know that they doe contrarie to the Law of God and that with contempt and they obey sinne with such a willing minde as that they loue it and would if they might with impunitie be perpetually seruiceable thervnto Therefore this is called euen that reigning sinne for that while we doe loue the concupiscences of the sinne of Nature and doe from the heart fulfill them we doe bring to passe effectiuely that it râ—igneth in our hearts Therefore there be two sorts of Actuall sinnes drawne from the two different manners of willing one which is so voluntarie as that it is also partly involuntarie of which kinde of Actions Aristotle treateth in his Ethicks which indeed is not committed with plenarie consent as is expounded before This likewise I grant befalleth the Saints for thus sometime they sinne as Dauid and Peter therefore of this as is said before there is no controuersie Neither is it controuerted Whether by this sinne the Saints are obliged with a new guilt by the committing thereof and so also haue need of new remission of this new sinne for none of vs doe deny it Another sort is so vn vluntarie as that in no respect it is involuntarie for which cause it is called the sinne properly against the conscience that is to say plenarie and vtterly wasting the conscience and therefore euen reigning Therefore the difference betweene vs is concerning that other kinde of actuall sinne For our Aduersaries doe vouch That the Saints as Peter do offend with the whole will and with all their heart and so properly against the conscience And for that such sinne cannot in any wise consist with faith therefore hence they conclude That the Saints may loose faith totally But contrariwise I doe deny that this kind of sinne can befall the Elect being sanctified an regenerate and so consequently I deny That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit And why I should deny that this kinde of sinne can befall the Saints I am induced by these reasons and testimonies For how can Sin reigne and by Sinne Satan where Iustice and Christ reigneth And how can Faith reigne there and by Faith Christ where Sinne and Satan reigneth The Parable of Christ is famous When the strong man keepeth his Tower it cannot bee inuaded of the enemie vnlesse hee bee stronger then the Owner of the Tower doe expell him from it Now Christ is stronger then Satan therefore Christ doth often banish Satan out of his Kingdome and there doth reigne himselfe And Satan though hee doe often besiege the Cities of Christ that is the Elect yet can he not surprise them and by eâ—ecting Christ the King there reigne himselfe for hee is not stronger then Christ Therefore is it vtterly impossible That Sinne should properly reigne and get dominion in the Elect. Sinne in his dominion or reigning Sinne is that to whose concupiscences â— as to the Kings mandates Men without any resistance with heart and with full and cheerefull will obey and are alwaies obsequious with readinesse according to that of the Apostle Rom. 6. Let not therefore Sinne reigne in your mortall body to obey the lusts thereof As touching the Saints first before Satan and Sinne doe make any assault against them in them there is no purpose to obey or serue Sin for they hate it with perpetuall hatred Againe in the assault and incursion of Sinne striuing to draw them to the obedience therof they so farre as strength will worke doe resist encounter against it though sometime they are wounded and fall downe buffeted but this commeth vpon them against their wils Finally after this by imbecillitie sometimes beeing surprized they doe obey sinne a fresh they doe by the force of the Spirit thereunto fortified redintigrate the battell against Sinne as against a Capitall and perpetuall enemie and doe continue this combate vnto the end of their daies Gal. 5. How therfore can it be said that Sinne reigneth in the Saints or that the Saints doe obey Sinne as their King to fulfill the lusts thereof Iohn in his Canonicall Epistle doth specially labour in this That it cannot be that such as are truely sanctified and borne of GOD should commit such sinnes which are called sometimes sinnes wasting the conscience sometimes sinnes vnto death sometimes reigning and therefore that they are lyers who boast themselues to be the sonnes of God to acknowledge God when yet in the meane while they sin in securitie hate their brethren and doe not endeuour to obserue Gods Law and therefore that they onely are Saints and borne of God who study to avoyd sinne and keepe the Law of God cap. 2. He that saith that he knoweth God and doth not keepe his commandements is a lier and the truthâ— is not in him And Gods precepts aâ—â— specially obserued when they are laid vp firmely in the heart and beloued So saith Dauid In the volumâ— Psal 41. of thy booke is it wrttten of me that I should doe thy will O Lord I am câ—â—tent to doe it yea thy law is in the middest of my heart scilicet I haue it theâ—e written and ingrauen If the Saints haue the Law so fixed in their harts how then therfore should sin reigne in their hearts cap. 3. Euery one whâ— abideth in him sinneth not and euery one that sinneth haeth not seene him not knowne him againe hee that doth sin is of the diuel because the diuel sinneth from the beginning Hereof it is apparant of what sort of sinnes the Apostle speaketh when he saith He that doth sinne is not borne of God but is of the diuell that is of such as are like to the sinne of Satan the Father of all the wicked And of what quality is the sinne of the diuell sinne committed of purposed malice sinne reigning and perpetuall For the Diuell sinned from the beginning that Aliud est proijcerese in lutum vt sues aliud labi in lutuÌ„ vt solent munditiei studiosi Zanchius is to say from the beginning vnto this present houre he doth continually sinne and adhaere vnto sinne Wherefore it cannot be that
Sermons of OEcolampadius out of Latine into the Germane Language that they might bee read euen of the people Musculm in locâ—s communibus Of remission of sinnes cap. 6. concludeth That forgiuenesse of sinnes once obtained cannot in the Elect bee made frustrate and that for this reason because they neuer so doe sinne that they fall away from grace saith he Euery sinne doth not extinguish grace praecedent but the returne to our old impretie as to the vomit doth extinguish it It is one thing to defile the feet after the Lauer and another thing to tumble againe with the whole body like the filthie sowe in the filthy wallow It is one thing if the wife doe often offend her husband and another if being faithlesse shee doth violate by adulteâ—ie the coniugall faith and bond and doe make her selfe deuoided of all matrimoniall association So it is one thing simply to sinne which is incident euen to thâ— sonnes of God another thing vtterly to fall awaic from the grace of God to slide away to crucife Christ a fresh and to exexpose him vnto reproch which is the propertie of the reprobate not of the Elect. Of the latter kinde of sinning the Epistle to the Hebrewes speaketh not of the former therevpon cap. 10 he speaeketh expreslie By how greater punishment shal be vexed thinke yea who trampeleth vnder foote the Sonne of GOD and doth recompe the bloud of the Testament as a thing prophane by which he was sanetified and doth despight the spirit of grace Hee speaketh of the same relapse whereof hee treated cap. 6. Of the former the Apostle 1. Ioh. 2. speaketh If any man sinne we haue an aduocate with the Father These things Musculus Philip Melancthon to omit other most euident places of this point in other Tomes I will onelie recite such thinges as he writ in his last exposition vpon the first epistle to the Corinthians cap. 10. vpon these words But God is faithfull c. hee proposeth this question in this form But seing so many being ouercome of Satan and their owne frailtie doe runne headlong into their owne ruine for example the greatest part of the people in the wildernesse and the Parable of the Sower cap. 13. Matthew doth signifie most men to fall away from God How can this agree with these words seeing such a multitude is not preserued To this Question hee returneth answere in these words I answer In the church there haue alwaies beene two parts one hauing beginning of feare and saith which though they be infirme yet haue they exercises of repentance and invocation and doe retaine the feare of God and faith Of this part that is spoken To him that hath shal be giuen also Psalme 144. The Lord is nigh to all them that call vpon him in verity againe How much more will your heauenly Father giue his holy Spirit to them that aske him againe Esai 66. To whome shal I haue respect but to the contrite in spirit and that tremble at my word the other part is secure without the exercises of repentance rnd invocation besotted with pleasures or admiration and confidence of their owne wisdome and iustice as Saul Achitophel Absalom and infinite others These are ouercome of Satan for that they want the feare of GOD they know not their owne infirmity they are without remorse and doe not desire helpe from God In this place Philip first propoundeth the Question of such as are so tempted in the Church that they fall into sinne as many did amongst the Corinthians therefore here is no mention but of them who do fall into sinne These hee doth diuide into two parts and in the second sort he saith are such as do sinne in securitie without the exercises of repentance and here hee onely citeth and remembreth such as we know were Reprobates Saul Achitophel Absolon who he also saith were ouercome of the Diuell Therefore it is apparant that the Elect are not contained vnder this second ranke therefore of necessitie they are recompted vnder the first sort For it is without all doubt that vnder the name of these two parts he purposed to vnderstand the Elect and Reprobate but in this his old age he willingly did forbeare from the names of the Elect and Reprobate Of the former rank that is of the Elect hee teacheth this to bee the propertie and that in perpetuitie That although it be weake and of frailtie doth fall into sinne yet doth it retaine the exercises of repentance and invocation the feare of God and faith according to that saying To him that hath shal be giuen Who doth not see here that D. Philip was of this determination the Elect although by frailetie they sell into some sinnes yet alwaies to retaine faith and the feare of God And why for that as hee had taught before the Elect amongst which was Dauid are not tempted but with temptation after the manner of men Now humane temptation for that it is without contempt of the Word doth retaine the Word and therefore faith For humane temptation as Philip defineth it is doubtfulnesse or error or a fall arising of humaine infirmitie and not with such a confirmed outrage that the mind is become Epicureall or that there is an accesse of persequuting the knowne Truth or hatred of God as was the fall of Dauid of whome he saith expressely thus very lamentable was the fall of Dauid and Satan did not lightly assalt him yet could not hee driue him to an Epicureal contempt of God or hatred as he forced Saul If he did not contemn or hate God therefore he did retaine the feare of God and loue and so faith in him Seeing then that all the Elect are assalted with this humaine temptation it followeth out of the sentence of D. Philip That all the Elect can neuer be drawne into contempt or hatred of God and therefore to retaine the feare of God and faith Brentius in Ioh. 17. homil 34. We haue declared saith he what fruits they doe produce who abide in CHRIST IESVS our true and onely Sauiour Now let vs explane what bee the discommodities of such as doe not abide in CHRIST that he who is not excited by profit to seeke and retaine Christ may bee prouoked by the damages and incommodites of the contemners and forsakers of him If any saith he doth not abide in me he is cast out as a branch and withereth and they gather it and cast it into the fire and burne it That these things may truly be vnderstood it must be knowne who is hee that doth not remaine in Christ And first he abideth not in Christ who falleth away to Iudaism or Tuâ—cisme This is a grose kinde of defection from Christ which not onely the godly but also euen the wise of this world hold in detestation Againe hee doth not abide in Christ who although hee glorie of Christ and doth seeme to acknowledge him yet hee putteth confidence in the merits of his works of which sort are