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
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
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
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
side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul â—aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition sciliâ—â—â— of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth paâ— forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. â— 4. Tract dâ— Eccles in the entrance fol. 111. â—ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which iâ— therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul Aâ—hab Iudas the Tâ—aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesseâ— but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not
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
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
which I would not it is now noâ— I that â—â—rke that is commit it but sinne that dwelleth in me Who may not here see that the Apostle doth fully and clearely conclude that the case is so farre otherwise that the Saints when they sinne actually as they call it ought to bee deemed to sinne with the whole and pleâ—â—â—y will and with all the heart and as well according to the inward as the outward mâ—◠〈◊〉 rather after a sort they 〈◊〉 〈◊〉 said it is not they who doe 〈…〉 Sinne dwelling within ther◠〈◊〉 the reason is for that the 〈…〉 doth not consâ—â—t â—◠〈…〉 and yet in the meanâ— time thâ—◠〈…〉 not excused from sinne neither 〈…〉 their sinnâ—s extenuated For 〈…〉 though not according to the 〈…〉 pull part that is the inward 〈…〉 they sinne not but onely according to the outward and in mind 〈…〉 they serue the Law of God but â—â— the flesh the Law of sinne yet â—â— very deed they are such as doe 〈◊〉 by their owne proper will If the Godly sinne with 〈◊〉 whole will therefore whatsoeâ—â—â— they will according to the flâ—â—â— they effect it but this contradicâ—â—â—â— the Apostle who saith 〈◊〉 5. 〈◊〉 â—â—â—sh â—â—steth against the 〈◊〉 〈◊〉 spirit against the fleâ—â— â—â— not 〈…〉 â—â—â— yeâ— would those yeâ— do◠〈…〉 speâ—ch is to â—â—e vnderstâ—â—d â—◠〈◊〉 〈◊〉 〈◊〉 for that 〈…〉 â—â—ght against the spirit that therefore the Saints cannot alwaies effect â—he things theâ— doe will according â—o the spirit and on the contrary because the spirit doth fight against the flesh therefore the Saints what things they will according to the flesh like-wise they are not able to performe Therefore as the Saints doe not loue God with all their hart â—nd all their minde for that flesh is a â—â—â— vnto them so they loue not sinne neither doe sinne with the whole heart for that the spirit doth hinder the doing thereof The Saints neuer sinne of purposed malice or as others will from the whole heart but alwaies either of infirmity or ignorance Now malice properly doth reside in the will and heart Mathew 15. Therefore the Saintâ— doe â—â—rme with plenary will the whole heart and full consent But that the Saints neuer of purposed malice doe sinne but alwaies either of ignorance or by infirmity is cleared by these testimonies Theiâ— Saints according to the 〈…〉 man are delighted in the laâ—◠〈◊〉 God for that is good Rom. 7. And 〈◊〉 they are delighted in-so-much 〈◊〉 they who are not delighted 〈…〉 are not Saints Therefore with Dâ—uid euery holy man doth truely vouch In the volume of this book â—â— written of mâ—â— that I should dâ—◠〈◊〉 will O GOD I will or I delighâ—â— therein for thy law is written witâ—â—â— my heart Psalmâ— 89. For thâ—y hâ—â—â— tâ—â— law of God written iâ— their â—â—â—râ—â—â—â— the Holy Spirit Ierem. 31. therefore doe they mâ—ditate in the same 〈◊〉 Psalmâ— 1 And in their â—â—â—rtâ—â— there is no guilâ— Psalmâ— 32. for thâ—y are true Isralites in whome there is â—â— guile Ioâ— 1. And they are â—nduâ—d â—â—â—â— the spirit of Christ whereby â—â—â—y 〈◊〉 ruled in the 〈◊〉 â—â—an else they weâ—â— no Saints Romans 8. And they lâ—â—â— righteousnesse and hate iâ—iquity Psal 44. For they loâ—â— the law of God Psâ—l 118. they like-wise lament with tâ—â— Apostle that they are captiâ—â—s 〈◊〉 so vnder sin Ro. 7. How theÌ„ can they of destinate malice sin so with their wholâ— hartâ— Aug. To. 7. de â—orr gratia c. 9. by the example of Dauid and Peter doth teach That all Saints when they sinne doe sinne being troubled for that Christ doth somewhat turn away his face from them according to that in the Psalme 29. Thou turnedst thy face from mâ— and I â—as troubled Now to sinne being thus troubled is not to sinne by endeuour of purposed malice but rather besides the purpose of the mind Againe To. 7. quâ—st 25. in Num. he maketh three sorts of sins some of ignorance some of infirmitie and some of the contempt of Gods commandements or â—s the Scripturephrasâ— there is with the hand of pride It is one thing saith he to contemne the commandements another thing to esteeme them as precious but yet either as ignorant or surprised to do the contrary But it is granted that the Saints doe not sin of contempt either of God or his commandements the which thing â—lso 〈◊〉 Melâ—â—cthon in 10. Cor. 1. doth write That they neuer growe into 〈…〉 picureall contempt for they 〈…〉 law and commandements of 〈◊〉 Psalâ—â— 119. Now to sinne of 〈◊〉 tempt and of destinate maliâ—â— â—â—â—â—â— one wherefore the Saints do◠〈◊〉 sinne of prâ—tensed malicâ— Wâ—â— then dare some diuines write agaiâ—â—â— me That they doe sinne with 〈◊〉 whole heart and plenary will Gâ—â—gorie 1. To. 1. in Iob c. 34 〈…〉 c 11. doth deliuer the same 〈◊〉 on of ignorance of infirmity bâ—â—â—deuour and of set purpose And 〈◊〉 saith that Paul did sinne of ignorance who saith But I therefore â—â—tained mercy because I did â—◠〈◊〉 Peter of infirmity when he deniâ—â— Christ and those Iewes purposâ—â— and by endeuour of whom the Loâ—d speaketh if I had not câ—m◠〈◊〉 spokâ—n vnto them they had bâ—◠〈◊〉 〈◊〉 againe they bâ—th saw mâ— and 〈◊〉 â—â—â—nd my father Ioh. 15. Out of these examples he declareth what it iâ— to sinne of infirmitie and what of purpose saying for it is one thing not to do good another to hate the teacher of good things â—s it is one thing to sin of praecipitation another to sinne of deliberation For oftentimes sinne is committed by pâ—â—cipitation which is yet condemned by counsel deliberation for through infirmity often it chanceth that we loue God and yet cannot effect it but to sinne of purpose is neither to doe good nor loue it But the Saints doe alwaies effect that which is good else no Saints where-vpon Augustine also de corrâ—pt gratia cap. 9. according to that of the Apostle To them that loue God all things doe worke together fâ—r good to them that of purpose are called Saints saith hee for these scilicâ—â— Saints who are called of purpose in this that they loue God they conâ—â—â—ue out vnto the end â—â— therefore according to Saint Grâ—gory to sinne of purpose be neither to doe nor to loue good and according to Augustine the Saints doe alwaies loue good for that in that which they loue thâ—â— continue forth to the end it iâ—â— good consequent That the Saâ—â—â— doe not sinne of purpose or detâ—â—minate malice Luther likewise doth deliuer tâ—â— same thing in euery placâ— Tâ— 5 〈◊〉 Comment maior in ep ad Gal 5. 〈◊〉 these words The workâ—s of tâ—◠〈◊〉 are manifest Hee saith in 〈◊〉 termes That Daâ—id and Peter 〈◊〉 they committed those 〈◊〉 sinnes did sinne of infirmity and not of set malice Here-vpon 〈◊〉 saith hee speaking of the 〈◊〉 saith the flesh in them doth lust 〈◊〉 the spirit therefore the desires and conflicts of the flesh will not be â—â—sent
so farre dâ—â—line 〈◊〉 they haue and persecute â—â—â—◠〈◊〉 but forthwith rather out of the laâ— thereof they doe begin to desie aâ—â— detest that wherein they sinnâ—â— Ideâ— in Mat. 7 sâ—ct 6. pag. 〈◊〉 Therefore a godly man thus 〈◊〉 not sinne for that he cannot be â—â—uen ouer from the heart to 〈◊〉 and sinne as it is the maâ—ner 〈◊〉 wicked but with the Law of God in minde he shall be still delighâ—â—â— for that the seede of God of his word and the Spirit of his children abideth with him and for that hâ—â— is borne of God yet withall 〈◊〉 that hee hath no good in his 〈◊〉 he doth commit many things which he hateâ—h and are sinne◠〈◊〉 but because hee â—â— not delighted therewith in the inward 〈◊〉 〈◊〉 in his heart is addicted â—â— Christ and before all thingâ— deâ—â—â—eth to bâ— correspondent to the image of Christ neither finally maketh doubt that all things â—â—â— remitted vnto him for the merits of Christ and that he shal 〈◊〉 to that likâ—neâ— there shall also be no 〈◊〉 vnto him although a sinner for that he abideth in Christ Rom. 8 for God will not impute his sinnes vnto him Wherefore neither shall they bee sinnes as they are no debts which the Creditor hath 〈◊〉 〈◊〉 〈◊〉 he 〈◊〉 bâ— obliged and hath yeâ— mâ—de no payment For which 〈◊〉 he that is Christâ— as he 〈◊〉 〈◊〉 that is be wholly giueâ—â— and studiâ—â— to sinne which onely God imputeth and accompteth for sinne so it is necessaire that hee endeuour â—â—e studie of his will to his power neither accompt any thing â—â—â—â— pâ—â—cious then to compose himselfe â—â—tally according to his word Yeâ— iâ— the meane while many things according to the flesh 〈◊〉 vppon him â—â— thâ—â—â—â—â—â—◠〈◊〉 〈◊〉 〈◊〉 pray forgiue vs â—â—â— debâ—◠〈◊〉 〈◊〉 by the merit of Christ 〈◊〉 〈◊〉 〈◊〉 doth repose all his fiudciâ— â—◠〈◊〉 be paâ—doned so they shall 〈◊〉 〈◊〉 sinnes Whosoeuer therefoâ—â— shall not doâ— the will of the Fatheâ—◠〈◊〉 is shall not sâ—â—die from his 〈◊〉 〈◊〉 performance thereof for othe◠〈◊〉 to doe it is noâ— incidenâ—◠〈◊〉 〈◊〉 life hee neither hath knowne 〈◊〉 Father noâ— Christ he is not 〈◊〉 〈◊〉 God and as yâ—t wantâ—th the 〈◊〉 â—â— God 's Children and so in that â—â—spect shall be aâ— hypocriâ—â— although hee call to Christ Lâ—â—d◠〈◊〉 〈◊〉 that in his heaâ—t hee doth 〈◊〉 〈◊〉 knowledge the Lord wherein 〈◊〉 〈◊〉 â—â—n call him Loâ—d but 〈◊〉 of a true faith All these things 〈◊〉 Idem in Psal â— v. 1. pag. â— Fâ—â—tâ—â—â— it is to be obserued that the Prophâ—t saith not Blessed is 〈◊〉 â—◠〈◊〉 〈◊〉 been â—icked â— sinnes mâ—licious 〈◊〉 â—â—â— bâ— hath â—â—t had 〈◊〉 with thâ—â— hath not followâ—d their 〈◊〉 〈◊〉 their fâ—â—â—s hath 〈◊〉 〈◊〉 for 〈◊〉 â—â—â—m that are blessed and can liue according to Gods Law the seede â—f God and the good spirit doth so â—â—uaile that they cannot sinne that 〈◊〉 bâ—come peruerse and wicked with the whole heart Which thing â—â— expressâ— words Ioh. â—ap â— 3. doth touch for that they are borne of God But we dayly sin al as he conâ—â—sseth c. 1. and not a few likewise are ouertaken with euill doe follow for â— time the consultations of the wicked â—â— happened to Dauid Peter and others whereof the 〈◊〉 to satisfie his pleasure did admit both adultâ—rie and 〈◊〉 the other in desâ—â—â— of his life was so farrâ— drawnâ— that hee denied his Saiuiour Here by the sentence of Bucâ—â— both Dauid and 〈◊〉 are againâ— placed in the number of them whoâ— although they sinne yet sinne they not or â—â—◠〈◊〉 with the whoâ—â— heart Pâ—â—sently hee 〈◊〉 touching Mauâ—â—â—â— and the Thiefe saying Manasses King of Iuda may 〈…〉 haue sitten in the seat of the 〈◊〉 and wholly in malice to haue 〈◊〉 with them then whom 〈◊〉 of the Kings did euer establish 〈◊〉 Idolatry against the Lord or 〈◊〉 more innocent bloud of the Pâ—â—phets With him happily you 〈◊〉 combine the Thiefe cruciâ—â—â—◠〈◊〉 the Lord Christ. Both of them 〈◊〉 were the sonnes of God â—therwise neither could hee pray 〈◊〉 God from his heart and 〈◊〉 pardon of his sinnes neither 〈◊〉 the other haue attained the â—â—franchment of Paradise For sâ—ch 〈◊〉 are not borne of God as they vnderstand nothing of the things of God which Paul affirmeth of them â—â—ther can they indeed heare which thing our Sauiour doth testifie 〈◊〉 8. so haue they not any abilitie â—â—ther to seeke or pray for any 〈◊〉 matter Therfore both of them 〈◊〉 ordained to life and chosen to â—â—â—uation before the creation of mankinde and therefore indeede neither of them was wicked vngodly malicious though they committed â—anythings wickedly vngodly and 〈◊〉 for that a full and 〈◊〉 contempt of God and the 〈◊〉 and solid study of naughtinesse 〈◊〉 neuer in them although they had setled their seat with peruerse wicked men that is a resolute course 〈◊〉 life they had determined amongst them Hâ—â— illâ— But if the Elect yea euen before they be regenerate doe 〈◊〉 in themselues a certaine seed of God and of Pietie how much more is it so to be sentenced touching the Elect now being regenerated If therefore such a seede of Pietie bee alwaies râ—â—iant â—n them then do they neuer prâ—stitute thâ—â—sâ—lues into any 〈…〉 the whole will 〈◊〉 doe 〈…〉 The Explanation of the 〈◊〉 How it commeth 〈…〉 passe That the same 〈◊〉 man the euil that he will 〈◊〉 not that hee doth 〈◊〉 that respect also doth 〈◊〉 it and the good that 〈◊〉 would hee doth not 〈◊〉 in that respect hee also 〈◊〉 it IF any man doth 〈◊〉 vnderstand how it falleth out that 〈◊〉 same man 〈◊〉 〈◊〉 things which are right and yet doth them not and the euils which hee would not but loatheth and detesteth yet he doth let him reade Bucer vpon the place of the Apostle Rom. 7. where how that can be he handleth that question most learnedly and deuouâ—ly â—â—d by the examples of Dauid when he committed adulterie and of Peter when hee deâ—â—ed Christ hee doth manifest the matter before our 〈◊〉 The like â—ee doth â—â—brâ— controâ—â—rs Eccles in 〈…〉 de Iustif pag 132 The summe of Bucers answere to this Question iâ— this euen as before we haue briefely related This therfore commeth to passe for that in man there is a double will one wherein he confeâ—â—eth to the Law that it is good another which doth that which he detesteth one which followeth the knowledge of the Law another which followeth the knowledge drawne from our 〈◊〉 While therefore wee consider the Law of God with a true 〈◊〉 it cannot but please vs. Wherefore when this consideration preuaileth or taketh plaâ—â— iâ— vs then we necessarily doe hate the euills which the Law forbiddeth and loue the good things which it commandeth 〈…〉 when our good 〈◊〉 〈…〉 imbecilitie deriâ—â—d fâ—om 〈…〉 partly by violent and 〈…〉 lussts of the flesh is 〈◊〉 〈◊〉 the considerâ—â—â—on â—â—â—hat 〈…〉 which the Lâ—w prâ—poseth and 〈◊〉 haâ—lâ—d to
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
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
against their ful conscience Thirdly yee see that to bee impious which my Aduersarie did publish in the Schooles That such men are Regenerate and sanctified who may sinne against conscience and euen perseuere in the same sins with madnes Againe pag. 39. Of them saith he when it is said that they cannot sinne it is onely to bee vnderstood of Perseuerance and a studie to sin Thus Bucer Therefore the Saints do not sin neither purposely nor with perseuerance And then presently They sinne saith hee but they doe not lie in their sinnes neither doth sin reigne in them but finally they are erected and heare and follow their shepheaâ—d Rom. 8. Sect. 4. vpon this In that we pray c. pag. 343. The Saints indeed do liue and are led with the spirit of Christ as Paul taught a little before but while our most gracious Father doth humble vs with aduersitie and doth make vs see our Nothingnes of our selues There this spirit whereby wee cry Abba Father which doth contestate the good will of God towards vs in all things and withall doth make vs euen glory in our afflictions as it were is oppressed the flesh which is weake to all honest things preuaileth the terrour of Gods iudgment doth wholly possesse vs. From hence wee feele nothing but detestarion of Gods iudgements but a deploring of our owne lot and accusation of God to burst forth and to be tossed too and fro in our mindes Herevpon are those most grieuous complaints of Iob Ieremie and the Psalmist God now is accused of excessiue and vniust seueritie we curse his holy and iust workes wee doe execrate our whole life and such things as were seruiceable to produce or preserue life So Iob and Ieremie did curse the very night and day wherein they were conceiued and borne But because in that though most grieuous praecipitation and intolerable exagitation of mind the Saints doe still liue in the Spirit of God for the same doth neuer forsake them therefore hath it vncessantly its operation in them and alwayes the motion thereof And that is nothing else but to crye Abba father that is to pray for Gods helpe In his Booke of the true reformation of Churches fol. 135. out of those words Ioh. 6. Whither shall weâ— goe thou hast the wordes of eternall life he inferreth saying whereby he doth clearely expresse that such as do truly beleeue and by beleeuing do soundly know the Lord Iesus Christ to be the Sauiour of meÌ„ to haue the words of eternal life cannot depart from him Wherevppon the Lord so often heere of vseth repetition That such haue eternall life who beleeue in him Againe vpon the three last verses of the 80. Psalme This likewise redounded out of the same spirit saith he Wee wil not decline from thâ—e for that they are sealed with such a spirit of the sonnes of God insomuch as that they can neuer fall away from it And whereas to all these and other most manifest places of Bucer in a manner infinite touching perseuerance some do obiect three places ex Refor Coloniensi as though there were a repugnancie therein they doe nothing effect thereby For we haue giuen demonstration in our answers to our accusers arguments That they are so far from being contradictory as that they implie mutuall confirmation First there it is taught that true faith cannot consist with sinne against the Conscience and this we concluded out of Bucer but we added withall both according to the Scriptures Bucers doctrine That the Saints doe not sinne against plenary conscience nay therefore the Saints not to commit these sins because they are endued with true faith which cannot endure these sinnes to be with it Agame there it is laid downe that many haue and do fall from grace and faith The examples which are alleadged are partly of the reprobate partly of the Elect as of Dauid We likewise according to Bucers doctrine doe teach thatt both the Elect and Reprobate when they sinne by consent may be said to fall from grace and faith but not altogether after the same manner For the Reprobate for that they doe sinne against conscience plenarily they do vtterly and fully fall from grace and doe entirely loose that temporary faith totally which they had But the Elect for that they doe not sinne with a full will and full consent therefore neither fully nor vtterly they fall away from grace neither vtterly loose their faith but partly that is they are so said to fal from the grace of their heauenly father as sonnes from the grace of their parents when as they by their euil manners or offences do prouoke them to anger yet so as that they neither cease to be parents nor they to be children And so they are said to loose faith as fire is said to bee extinguished when either by wet fuel cast vppon it it is suffocated or for want of wood the heat is remitted but yet so as the whole fire is not put out Therefore by these places nothing is concluded against such and such others produced by me for Perseuerance O Ecolampadius in Ep. Ioh. trimam demegor 8. vpon these words If they had heene of vs tâ—ey would haue continued with vs From hence saith hee some do collect That such as are once truly illuminated cannot fall totally from faith and vtterly slie out of the Church for although Peter denyed Christ yet went he not vtterly away We know that a reuelation was made vnto him of the father not from flesh and blood and that he sinned we are not ignorant neither yet did his faith vtterly faile as neither of Dauid the adulterer from whence by repentance both of them returned But if some goe out so as that they doe not returne we do at no hand belieue that they were truely illuminated For such as reuert haue yet safe the seeds of faith neither are they altogether desperate neither do any of such so go out as do the Antichrists who not being truly illnminated did go out so that either they should oppugne the knowne truth or their brethren for the truthes sake for we do not read that any such haue returned for they sinned with an vnpardonable sinne that is against the Holy Ghost which is neither remitted in this nor in the life to come Let euery one consider what faith he hath hitherto had and pray God continually to encrease my faith help mine vnbeleefe least either he be drawne away with such a number of Antichrists or be vnprepared when the Lord Iesus commeth and calleth Soe bee it Amen This testimony of OEcolampadius can neither my aduersary nor any other reiect as discordant with the Augustane confession or coudemne it as haereticall doctrine but he must withal reiect and condemne D. Hedion as one who did approue doctrine both haeretical and repugnant to the Augustane Confession and proposed it to be read and receiued of the people of a Argentme for Strausburg he translated these
it doth depend on Gods sole mercy and vnsearchable Election For it is not of him that willeth nor of him that runneth but of God that sheweth mercy And Phillip 2. it is said It is God that worketh in vs both the will and the deed that is that we persist in faith And Philip. 1. I am content that he who hath begun a good worke in you wil finish it vntil the day of Iesus Christ Ier. 32. I wil giue my feare into their hearts that they shal not depart from me Which testimonies do clearly euince that perseuerance of whom Christ speaketh he that continueth vnto the end shal be saued to be a meere and free gift of God and the worke of the sole holy Spirit perfecting the same in the Elect. These thinges Hee then which nothing can be spoken more holy and apparant Would to God our did vnderstand this doctrine Now heare your selues in your Confession An. Domini 1539. art 7. This sole and onely Mediatour hath taken away our sinnes reconciled vs to his father hath imparted to all them the holy Spirit and Regeneration whom the Father hath giuen vnto him and such as heare his word This Regeneration together with all the merits of Christ the holy Spirit inspireth into the hearts of the faithfull doth conserue it vnto the end Let the word of conseruation be obserued if the holy Spirit in the Elect do conserue Regeneration vnto the end and that for the merits of Christ who hath obtained both of them vnto vs And Regeneration cannot bee preserued vnlesse faith also be withall conserued Therefore the Elect cannot being now regenerate and by faith in graffed into Christ vtterly fall away from faith and from Christ and that for the praier and merits of Christ Now the conclusion of that your confession is thus put downe word for word Whatsoeuer is repugnant to that which is now spoken wee acknowledge to be erroneous and false and therefore worthily to bee renounced But that doctrine diametrically is repugnant Whereby it is denied That in the Elect regenerate regeneration once begun cannot by the Holy Spirit be conserued vnto the end and therefore also that assertion That the Regenerate can loose that many of them indeed haue lost and doe loose the Spirit of Regeneration Therfore what to iudge of this Position and how to determine you vnderstand Moreouer of the saith specially of Dauid and Peter which two principally and by name were most cruelly buffeted by my friends what I think that yee haue explained amongst my Actes to wit in the answers to all the Arguments of my Aduersaries The summe is this So farre as can be gathered both out of the sacred Scriptures and Fathers and the most worthy Doctors of our Age Neither of them when they sinned did totally loose faith and vtterly fall from the grace of God And the reason is For neither of them did sinne of purposed malice God preseruing both of them from the sinne of that qualitie and continuing his feare and faith in both of them Which from hence specially appeareth for that both of them did so repent as that neither of them did againe returne to the sinnes of the same kind But besides the general testimonies produced and arguments we might also alleadge some few else of the constant faith of both of them if formerly we had not produced more then were necessary Of Peter there is a primary place Luc 22. I haue praied for thee Peter that thy faith faile not Tertul. de fuga pa. 540 doth otherwise teach of Peters faith That it was battered by Satan but yet protected by God at the intercession of his Sonne a Aug. To. 7. de corrept gratia c. 1â— de omni sideli qui super Petrum ipsum aedisicatus est intelligendam docet Mota fuit sides Petri sed non amota Robur sidei concussum sed non excussum To. 4. lib. 83. quoest c. 8. col 1334. Cum rogaret ne deficeret sides eius quid aliud 〈◊〉 gauit nisi vt haberet iust de liber fortis inâ—ictis per seuerantis volunâ—atem Item Quid â—irogauit nisipersâ—ueran vsque in finem Chrisost in Mat. 26. hom 88. nondefiâ—â—re id est non cuanescere Idem in Ezech. To. 2. hom 15. col 218. Cum negauit Christum suit scuherba cuius viriditaserat in mente quauit ipsa herba valde flexibilis pede conculcareâ—ur â—imoris Augustine also other-wise To. 7. de corâ— gratia c. 6. Christ did pray for Peters preseuerance vnto the end ca. 7. Peters faith failed not for that Christ obtained to him a most strong and inuincible will to perseuer Chrisostome other-wise who To. 2. in Matthew cap. 26. homil 3. saith Christ did pray for Peter not that hee should not deny him but that by his denial his faith shold not vanish Theophilact other-wise in Luk. 22. who saith That Peter was shaken for a time yet hee retained the seedes of faith And although by the blast of the Tempter the leaues were blowne downe yet the root liued Gregorie the first otherwise in Iob. 34. where hee saith That Peter fell vpon infirmity therefore the strength of his faith was battered as one would say but yet not demolished and that God whom he denied in voice he retained in hart Bernard otherwise lib. de natura dignitate amoris diuini cap. 6. who saith That Peter when hee sinned did not yet loose charity when hee lied in word that hee was not hee whose he was totally in heart Lut. likewise otherwise To 5. in cua Ioh. cap. 17. And Bucer vpon Ioh. cap. 6. sect 5. in epist ad Ro. c. 7 where he teacheth directly contrary both of Peter and Dauid to that which my Aduerseries blunder out as also before Bucer Bernard had taught of them both lib. de dig amoris cap. 6. The same plamely Bucer deliuereth of them both nay of all the Elect regenerate by the Spirit of God Psalme 1. and Psalme 51. Like-wise in libro do reconciliatione Ecclesiarum Art de Iustif And which is more Philip. himselfe in 1. Cor. 10. where he maketh great difference between the sinnes of Saul and Dauid and denieth that Satan entered into the hart of Dauid as of Saul or that the word was taken out of his heart as of Sauls He saith also that Satan did grieuously assalt ' Dauid but could neuer draw him to Epicureall contempt or hatred of God as he brought Saul How then are not some ashamed to aequalize the sinne of Peter to the sinne of Iudas and Dauids sinne to Sauls wickednesse and to crie out clamorously as well the one as the other to haue lost faith totally Now also most excellent Worthies what my faith and confession is touching the perseuerance of the Saints in the faith abundantly and as I hope apparantly yee haue mine explanation Blessed be God SVNRDY POSITIONS OVT OF THE PRAELECtions of ZANCHIVS which were carped at by his Aduersaries accordingly
God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine and that voluntarie permission neither yet is Sinne the effect of diuine Praedestination or of God because the malice of Sinne or of the sinner is not of God Therefore none can be said to haue been Praedestinate of God to Sinne as it is Sinne. 15 Permission and that voluntarie whereby God permitteth sinne is a worke of God and therefore good but sinne permitted as it is sinne is not a worke of God but partly of Satan partly of Man Roge quis audial dâ—minum dâ—centem Non vos me elegistis sâ—d ego vos audeat dicere credere bomines vt â—ligantur cum potius eligantur vs câ—â—dant Aug de praed Sanctorum â— 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 18 Whosoeuer are praedestinate to life euerlasting as to the end are also Praedestinate to the due meanes by which it is receiued Faith therfore the workes of faith and perseuerance in faith or the beginning progresse and consummation of Saluation all are effects of Praedestination 19 God whereas hee could yet would hee not vouchsafe all men confusedly the grace of Praedestination aeternall 20 God doth be-blind harden and destroy some therefore them to make blind harden destroy hee decreed eternally 21 The finall and principall end both of the reprobation of some and election of other some is Gods glorie which both in the reiection of the wicked and election of the godly doth shine plentifully 22 To bee created and suffered to fall into sinne and into death are effects of Praedestination common to the Elect and Reprobate but to be enriched with grace faith workes perseuerance of faith and finally life eternall are effects proper to the Predestination of the Elect but to bee forsaken in their sinnes perpetually to bee blinded hardned and finally damned are effects of Reprobation proper to the wicked 23 This argumentation a posteriori that is from the effect God created men then did voluntarily permit them to fall into sinne and by sinne to run headlong into death finally of them some he deliuereth and saueth from thence by Christ mercifully others in their sinnes hee forsaketh most iustly blindeth damneth but both he doth to for his glory Therefore God from aeternity hath decreed to doe all these things is not a sophistication but a demonstration And this is the praedestination of the Godly and vngodly None is praedestinate to aeternal life conditionally if he do belieue if he obserue the Law but whosoeuer are praedestinate therevnto are absolutely and simply praedestinate so that euen they therefore do beleeue and keepe the Law because as to life so also they are praedestinate to beleeue and obserue the Law 25 The Elect only attaine true iustifying faith but the Reprobate although they seeme to beleeue for a time yet their faith is not true but temporary and therefore hypocriticall 26 Whatsoeuer good the Saintes haueor do they therefore haue and do it because for the enioying and acting thereof they were from aeternity freely praedestinate Therefore the beginning of Saluation that is faith and the proceeding that is good workes and the end that is finall perseuerance and plenary possession of Life eternall are free effects of diuine praedestination or of God praedestinating Wherfore neither Faith nor good workes can be the cause of predestination seeing the Apostle saith not Hee hâ—th ' chosen vs because we would bee holy but that we should be holy Neither therefore did I obtaine mercy for that I would be faithfull but that I might be fathfull 27 It is no impiety to say The Reprobate therefore not to beleeue not to repent not to obserue the Law because they were praedestinate not to beleeue not to repent not to keepe the Law seeing the Lord thus speaketh Therefore ye do not beleeue because yee are not of my flock Againe Therfore ye do not heare because ye are not of God 28 Nay it is not impiety to say the Reprobate do therefore the works which are euil in the Reprobate because they were praedestinate to do them seing the holy Spirit doth teach this in the Scriptures Acts. 2. 4. 29 Neither Praedestination nor God can be said to be the cause of the sinnes which wicked men do commit or that God did praedestinate the wicked to sinne both for that the warfare whereby wicked men do sinne is not of God but of Satan as also for that God hath praedestinate none to sinnes as they be sinnes but onely as they be either actions in themselues and therfore not euill or punishments of sinne 30 Rather therefore the wicked in doing these things do sinne to the doing whereof they are praedestinate of God because the workes of God otherwise in themselues good they doe infect with the naughtinesse of their fleshly mind 31 Therefore the proper efficient cause of sinne is that home-bred infidelity and mallice in men 32 In euery sinne there be two thinges The worke which is done or at leastwise the action either internall or externall and the naughtinesse of the sinner by which it is effected that the work or action is made sinne The worke of God for he worketh all in all but the euil in no wise In that therfore the wicked doe that worke they haue it of God and of Gods praedestination but in that by doing they sinne through their owne naughtines neither is that of God nor haue they it of Gods praedestination 33 The effects of the grace of God in the Elect first Redemption from sinne and death by the blood of Christ the second effectuall calling by the holy spirit to the participation of this Redemption The third and therefore an actuall separation from the filthines of other men of the world The fourth a reall incision into Christ and therefore the fift iustification by faith the sixt Regeneration the seauenth true sanctification to do the acceptable will of God the eight Remission of daily sinnes the ninth the presence Sophistae dicunt Deum nòn praedestinasse in praeâ—erito sed semper in praesâ—nâ—i Zanchius of the holy Spirit the tenth the gift of eternall life 34 Although God praedestinating be not vnder time yet men praedestinated are vnder time Wherefore seeing the holy Spirit perpetually in the Scriptures saith that God hath praedestinated vs and that before the world was made and not to praedestinate we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the
vnbeleeuers but onely for other many that is the Elect and that for all those many 5 Neither did Christ pray vpon earth nor now mediate in Heauen for the Reprobate but onely for the Elect beleeuers and in time to come to beleeue in him But remission of sinnes is obtained by the intercession of Christ 6 Likewise none but the Elect are truely endued with the Spirit of a Regeneration who are truely Christs Rom. 8. But without the spirit of Regeneration forgiuenesse of sinnes is not gotten 7 So also true and iustifying faith Tit. 1. Ro. 10 2. Thes 3. Act. 13. is onely proper to the Elect. How then can the Reprobate attaine remission of sinnes 8 To the wicked Reprobates Ro. 5. there is no peace as saith the Prophet but of remission of sins doth follow true peace 9 From remission of sinnes doth alwaies follow Title to aeternal life and after Title the possession it selfe but the Reprobate neuer haue any Title vnto life aeternall much lesse to the possession thereof 10 To attaine remission of sins and to bee iustified are all one Râ— 4. Now none are iustified who are Râ— 8. not praedestinate and elect to iustification and life aeternall and whosoeuer are iustified shall bee glorified Rom. 8. Therefore the Reprobate shall neuer obtaine truely remission of sinnes therefore it can neuer be frustrate in them in whom it is not at all 11 By that speech of the Apostle GustaueruÌ„t non comederunt Zanch gustant sed â—ox expâ—unt Ideâ— Diserimen inter doâ—â— Spiritus saâ—cti simplicitèr et donâ— Spirit â—s sancti regenerantis Zanchius to the Hebrewes cap. 6. it is impossible that they who are once illuminated and haue tasted of the heauenly gift and haue been made partakers of the Holy Spirit and haue tasted notwithstanding of the good Word of God and of the powers of the world to come and are fallen away to bee againe renewed to repentance it cannot bee concluded that the Reprobate are endued with the true spirit of regeneration with a true and iustifying faith and therefore with true remission of sinnes yet that many of them are affected with a temporary faith and some tasts of the Holy Spirit this and other places doe plainely teach 12 The place 2. Pet. â— touching Hypocrites for hee that hath not these tâ—ungs is blind which seeth nothing afarre off forgetting that he was purged from his old sinnes is to be vnderstood according to the custome of the Holy Scripture which doth call Saints according to the iudgement of Charitie iust and purged from their Sinnes although they are not al so before God so many as are baptized into Christ and haue giuen their names to Christ and confesse him for all such are sacramentally clensed 13 That of Ezechiel cap. 18. If Conditionalis propositio nihil ponit in forma Zanoh Psal 1. 112. the iust doe auert from his iustice is not to be vnderstood of him who is truely iust but of him who onely seemeth to men to be iust For neither can hee who is truely righteous finally fall from iustice to iniquitie and die therein of which finall and perfect auersion the Prophet speaketh Now Hypocrites being iust onely before men doe neuer obtaine true remission of nnes before God therefore it cannot be prooued by this sentence that it is frustrate .. 14 That Mat. 18. So your heauenly Father shall doe to you vnlesse you forgiue euery one to his brother from the heart their offences doth not conclude That sinnes once truely released can agaïne bee called into iudgement but this onely That such men are deceiued who thinke their debts to bee remitted from God vnto them when as they doe not forgiue trespasses to their brethren FINIS