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
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
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
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
that I may speake more rightly thou rather be retained conserued by him These things Brentius Who may not here perceiue the scope of Brentiuâ— to haue been That whosoeuer doth perceiue himselfe to bee endued with true faith in Christ hee should not further make doubt of his eternall saluation And that hee may attaine vnto this hee remoueth a double feare which do weaken this certaintie The first feare is lest the Lord cast vs off for that our faith is faint and infirme This he taketh away by the promise in Esâ—i That the Lord will not quench smoking Falxe The other feare lest our faith at last should faile that wee should not perseuere in faith This feare he expelleth by many arguments First for that God is faithfull who will not suffer vs to bee tempted aboue our strength 1. Cor. 10. Secondly that Christ will not permit any of his sheepe to bee taken out of his hands Ioh. 10. Thirdly that the prayer of Christ is effectuall wherein he maketh request for all that shal beleeue in him and therefore euen hath obtained to them all That as Hee and the Father are alwaies one so they should abide one in Christ Iesu for euer And this is perseuerance Fourthly hee confirmeth vs in this certaintie of perseuerance in the faith first by the example of the Apostle Rom. 8. That nothing can separate the Elect from Christ againe by the promise in Esai cap. 54. That Gods mercie shall neuer depart from the Elect. Finally hee concludeth That we ought to bee most certain of our perseuerance for that God the Father who gaue vs his Sonne and did effect that wee by faith should receiue him will euen altogether take care that wee may perpetually retaine him or rather that we may be retained of him to wit in faith and in himselfe and be also conserued Wherefore if no doubt is to bee made of the beleeuers and Saints according to the determination of D. Brentius touching their perseuerance in Christ and in faith and therefore of their eternall saluation and that for the promises of God which hee related concerning this point and for the prayer of Christ which hee saith was effectuall it is manifest that such as are truely Saints and true beleeuers will perseuere in faith and in Christ and therefore cannot vtterly fall away from faith and from Christ and that for the promise of God and the prayer of Christ as my Position voucheth There bee in a manner infinite testimonies in the writings of this learned man for the perseuerance of Saints and certaintie of saluation I will only adde herevnto one more Vpon Iob. 10. homil 81. vpon those words No man shall take them out of my hand What saith hee should I speake of Death Is this of such power that it can take from Christ his sheepe But as Death could not detaine Christ in his power so neither can it withhold such as beleeue in Christ I will speake that which is more No sinne is so great that it can separate a sheepe of Christ from his shepheard For this Shepheard hath ransomed all sinnes and the grace of God which Christ hath purchased is greater then the sinne which made alienation betweene God and man For where sinne saith St. Paul did abound there did grace more abound that as sinne reigned in death so also grace might reâ—gne by righteousnes to life eternall by Iesus Christ What then Shall we sinne because sinne cannot take away Christ from the sheepe of Christ surely nothing lesse to be done then to sinne For such as are truely the sheepe of Christ they are so much more watchfull from committing sinne the more fully they acknowledge sinne to bee done away by Christ for they doe reioyce by all manner of meanes to testifie their gratitude of minde to Christ-wards and to conserue his louing kindnes Therefore Gratitude is declared to Christ-wards by obedience of righteousnes towards Christ These things Brentius I haue named only the principall Doctors of Germanie for I suppose their testimonie to bee more then sufficient to ratifie my sentence touching the perseuerance of the Saints in faith but if yee require more testimonies I will produce them most willingly for I haue many of them in a readines Concerning forraine testimonies I spare to speake at this present for that in a case so certaine and perspicuous I haue no need of their suffrages with vs Germains Lately also in that most famous Vniuersitie of Marpurge besides other positions this also was discussed defended and confirmed and in testimony of the approbation thereof was with other thinges committed to the Presse and diuulged which is set downe Numb 14. and is thus put downe verbatim Into whom scilicet Christ if any be once truly ingraffed he for that neither the spouse doth cast him out neither can any take him out of the shepheards hand of necessity he must be both certaine of his saluation neither at any time can he vtterly be pluckt away either from this coniunction with the Spouse or can totally fall away from his Shepheard Ioh. 6. 10. Now paetermitting the testimonies of many others I wil only anexe touching this matter the iudgement of D. Heshâ—sius himselfe and that I doe for iust causes whereof the least is not this That yee may vnderstand that I was most wrongfully accused both by word and writing of my Colleagues both with you and all the Cittizens of a greeuous offence committed against the Augustane Confession Because I taught That the Elect being once indued with a true faith in Christ can neuer againe vtterly fall away from faith and from Christ Surely D. Heshusius doth not giue place to D. M. in the defence of the Augustane Confession And whereas Heshusius hath taught written and published the selfe same things of the persâ—uerance of the Saints which I also taught in your School it followeth that either Heshusius himselfe also did write against the Augustane Confession or that D. M. did not vnderstand it and therfore in his ignorance did both condemne me vniustly as also disturbe the whole citty Heshusius his wordes De sâ—ruo arbitrio published An. 1562. are these Quartus gradus c. The fourth degree of the operation of the Spirit is the perfection of saluation or the gift of perseuerance whereby wee persist constantly in the faith that certaine saluation may be attained for not all who are illuminated by the word and haue tasted the first fruits of faith do retaine this saluation giuen them but many again do cast off faith shake off the holy Spirit and fall from grace as Christ saith Their latter end is worse then their beginning Luo. 11. This is therfore a peculiar benefit of the holy Spirit which be falleth the Elect alone That they are so established in faith as that they cannot fall away from it And in this operation of the holy Spirit as there is no merit of ours so is there no cooperation For
saluation of the Reprobate to whom they are giuen yet for that they tend to effect the saluation of the Elect and restauration of the Saints therefore are they taken to be effects of the first grace in this respect that they doe come from the aeternal free loue of God not indeed toward the Reprobate but towards the Elect for whose saluation they are communicated 13 Grace in the first and proper acception that is the aeternall and free loue and fauour of God is the beginning consummation and end of our saluation from whence haue and doe proceed our whole saluation and whatsoeuer make for our saluation 14 That from whence God as I may say was moued to elect and praedestinate vs vnto life aeternall was his Grace onely or his good will towards vs and good pleasure and loue As for the last and principall end it was his Glorie to wit That his Goodnes Mercie and dustice might bee manifested and so glorified The Apostle doth deliuer both of them Ephe. 1. He hath chosen vs in Christ in himselfe according to the good pleasure of his will this is the first to the praise of the glorie of his grace This is the second 15 Our saluation is totally of Grace And because of grace therefore it is certaine and because certaine therefore ought we beeing freed from all feare and doubtfulnes or trembling with a cheerefull heart and ioyfull conscience continually giue thankes to such an Heauenly Father in Christ beleeue in him hope in him call vpon him loue him conforme our selues to his will studie to accomplish his commandements and to prepare our mindes to endure al torments for his Names sake and to say with Dauid What shall I render to the Lord for the bâ—nefits he haâ—h done vnto me I wil receiue the cup of saluation and call vpon the Name of the Lord. The Treatise of the Praedestination of the Saints is seuered into these speciall heads THE loue whereby GOD loueth all things euen the wicked is different from that whereby he hath so loued some from all aeternitie as that also hee hath praedestinated them to life aeternall 2 Of all men which euer were are or shall be fallen into the pit of sinne some God hath taken vp some left therein and therefore did decree to deliuer some and other to relinquish there And this is Election and Reprobation 3 The Praescience of God is taken sometime for that knowledge wherby God from euerlasting in generall did know as well such things as some admitted that is sinne as also what himselfe would doe whether in the Elect or in the Reprobate or in other creatures Thus both in Fathers and Schoolemen somtime for that knowledge wherby specially some that is the Elect hee did with affection of loue foreknow as his that loued them from aeternitie as Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. God hath not reiected his people quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee foreknow or it is taken for Praedestination it selfe 4 Praedestination is a part of his Prouidence and both according to the Schoolemen is onely of such things which God himselfe doth and will doe But Prouidence is extended to all things and Praedestination restrained to creatures endued with reason although sometime in the Fathers Praedestination is taken for Prouidence and so it is extended abusiuely to al things 5 To Praedestinate in the Latine tong is in the beginning to deliberate before-hand determine resolue with thy selfe to doe a thing before thou doest it againe to purpose before and to appoint and direct before-hand of some thing to a certaine end Also amongst the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to define before thou doest any thing what thou wilt doe then to determine euery thing before it bee done to the certaine end and vse thereof And Moses the Hebrue in the Holy Bookes that which the Septuagint doe translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath Habhdeâ— which signifieth to separate to a certaine vse one thing from all other things As when the Lord from the corrupt Masse of all other people did select separate and diuide his owne people Israel to the true worship and true Religion 6 This name of Praedestination may if wee respect the signification thereof generally bee extended to all creatures euen vnreasonable nay also without life But in the Fathers it is onely of Men and Angels both of euill and good but in the Scriptures this name is onely vsed touching the Elect Therefore they onely are said properly to bee praedestinate 7 Therefore the definition of Praedestination is Triple one most generall comprising all creatures another generall extending it selfe to all men the last speciall pertaining onely to the Elect. 8 The first Praedestination is that aeternall and immutable Decree of God whereby hee hath deputed and ordained euery thing before it was created to his certaine both vse and end 9 The next Praedestination is that aeternall and immutable decree of God whereby hee hath from all aeternitie determined with himselfe first both to create all men then to permit them to fall into sinne and runne headlong into death then some of them to vouchsafe in Christ freely both of his grace and of life aeternalll but others not to dignifie with this grace but with â—â— tanas both to smite with blindnes and to indurate at also to destroy aeternally and that for this end That both in theone sort his diuine goodnesse and mercie and in the other his diuine power and iustice may be declared and so God in all may be glorified 10 The third that is the Praedestination of the Saints is that aeternall and immutable Decree of God whereby without any merits of men hee hath with himselfe determined some certaine men beeing brought in due time into this life sallen together with others by the worke of the Diuell into sinne and No free iustification by Christ vnlesse wee defend free praedestination in Christ Zanchius death to ingraft into CHRIST and by faith to iustifie and beeing ingrafted into Christ to regenerate and to sanctifie vnto his hests beeing sanctified by a continuall forgiuenesse of dayly sinnes to attend vpon and by the perpetuall grace of the holy Spirit finally as the Sonnes of God and co-heires with Christ of the celestiall Kingdome to endue them with a blessed and aeternall life and all this That in them the mercie and goodnesse of God may perpetually bee magnified and God himselfe for euer glorified 11 God knoweth nothing or willeth now which he hath not also knowne from aeternitie and likewise willed Therefore Praedestination is aeternall 12 The aeternall and simple will of God is immutable Herevpon that Rom. 11. The gifts and calling of God is without Repentance Therefore Praedestination is vnchangeable 13 No man is the efficient cause of his owne Praedestination but Permittere â—ccata nòn â—st concedeâ—â— sed non â—elle impâ—â—iri cum o◠〈◊〉 Zancl the sole simple and aeternall will of
that such like and so sodaine should be the comming of the Son of Man forthwith hee annexeth this exhortation saying Waâ—â—h therefore for you know not when the Sonne of Man shall come giuing instruction in these words that this is the cause why he would not haue vs know the certain time of the end of the world that is to say That beeing certaine the Lord will come and vncertaine of the time when hee will come wee might continually watcâ— and pray dayly and hourely being in expectation of him Therefore Augustine saith in Epist ad Hesychium The Lord was willing we should know his first comming for that the knowledge thereof was both necessarie and profitable for vs whereupon the Lord reproueth the Iewes Luc. 12. saying Ye can discerne the face of the skie but doe yee not discerue the day of your visitation for that who doth not acknowledge the first comming of the Lord cannot prepare himselfe for his second comming But he would not haue the day and time of his other comming to bee manifested for that it was not expedient for vs lest verily we should say with the euill seruant Luc. 12. My Master doth deferre his comming so let vs feast and beate our fellow-seruants c. The Lord will not haue vs promise much time to our selues before his comming but dayly to expect him for that hee would haue vs alwaies in a readinesse Therefore in the same chap. Mat. â—4 in the end he addeth saying But if that euill seruant did say in his heart My Master will defer his comming and shal begin to smite his fellow-seruants and shall likewise eatâ— and drinke with the drunkardâ— the Lord of that seruant shall 〈◊〉 in a day when hee looketh not and in an hours when 〈◊〉 knoweth rat and shall cut him off and give him his portion with hypocrites there shall be weeping and 〈◊〉 â—fâ—eeth Now wee perceiue the cause why the Lord would not haue vs know that time certainly for our own saluation lest promising a long time to our selues like those seruants wee should eate and drinke with drunkards c. Therefore praeposterously and contraâ—ie to the will of God they doe who pamper their belliâ— and delight in gluttony 〈◊〉 withall doe curiously dispute when the Lord shall returne The fift Capitall branch is touching the signes which are praeceâ—â—neâ— before the end of the world and the comming of the Lord Christ and of the vse thereof For although wee can know no certaintie concerning the time wherein the Lord will returne for that his will was otherwise notwithstanding sundry signes doe fore-â—â—nnâ— the Lords comming and so the end of the world wherby both that the Lord will certainly returne and that hee is not 〈◊〉 distant shall be made manifest to the godly and honest hearted men But I will not recite all these signes only I will point out certaine places of Scripture where these things are to be read Mat. 24. which also are rehearsed Mar. 1â— Luâ— â—1 so like wise to the same effect Lâ—c. 17. so somewhat of the pauâ—itâ—â— of the the tâ—â—e beleeuers Luc. 18. Rom. 11. of the calling or conuersion of the Iewes Likewise other things â— Tim. 4. 2. Tim. 3. 2. Thâ—s 2. But further some certaine distribution of these signes is to be holden some doe runne long before the end of the world and some are more neâ—rely praeccdent To the first kinde apperâ—â—ineth that securitie of the men of this age which is portrayed Mat. 24. Luc. 17 and elsewhere As in the 〈◊〉 of Noab c. Againe As it was in the daies of Lot c. Againe herevnto pertaineth that reuolting from the faith which is described â— Tim. 4. The Spirit speaketh euidently that in the last times some shall deparâ— from the faith c. â—hich also else where is remembred Likewise here vnto belongeth that corrupt state of the world which is painted out by Paul 2. Tim. 3. In the last daies shall perilous times be at hand c. forâ—en shall bee â—onars of themselues c. Hitherto likewise belongeth that defection or Apostafie and reuolting of the Kingdome of Antichrist which is read 2. Thes â— These signes long ago were begun and that a farre off did fore-runne the day of the Lord and the end of the World and so doe fore-runne continue their course vntill vpon a sodaine the Lords comming shall ouertake vs. But to the other sort which are more neerely praecedent doth belong that mysticall conuersion of the Iewish Nation to Christ which shall come to passe about the end of the World and which the Apostle setteth out Rom. 11. For I make no doubt but that the Apostle speaketh hereof when he calleth this a mysterie Hereunto also appertaine those things which the Lord recordeth Mat. 24. Their shall be signes in the Sunne and Moone and the Starres shall fall downe c. although also there bee difference betweene that signe which is Rom. 11. of the conuersion of the Iewes and those which are read Mat. 24 of the darkning of the Sunne and falling of the Starres c. for that shall come to passe before the Lord commeth but these things euen at his very comming and that shall bee praecedent before the end of the World but these things appertaine to the very end of the world when indeed as it is 2. Pet. 3. said the heauens shall passe away with a noise and they burning shall be dissolued and the Elements shall melt away for I doe beleeue that this renouation of the Heauens and the world is praesignified in those words of the Lord Christ The Sunne shall bee darkned and the Moon shal not giue her light the Stars shall fall from heauen c. Thus much shall suffice of the signes But in this place two doubtes doe arise the first how that can accord which the Apostle writeth Romans 11. of the conuersion of the Iewish Nation about the end of the world with that voice of Christ Luk. 18. When the Sonne of Man commeth shall he finde faith on the earth For if then little faith shal be found in the earth how then shall a full multitude of Iewish people bee conuerted viz. by the faith in Christ Therefore there shal be little and much faith vpon the earth I answere Augustine saith Distingâ—e tempora c. distinguish the times and the Scripture will accord Those two shall not fall out both at one time but in some distance of time I belieue therefore that these two places may thus hee reconciled first that principalâ— and last Antichrist which shall come about the end of the world and which shall excell all others in hypocrisie craft power and diâ—bâ—â—iâ—â—ll sleights for in him as the Fathers testifie shall dwell Sathâ—â—as or all plenitude See D. VVhittakers confutation of this opinion and disallowance De Rom. Pont. pag. 568. of Satanicall malice as in Christ dwelleth all fulnesse of Diuinitie bodily I say that last Antichrist shall subuert all
things and shall seduce all except a few of the Elect partly by his hypocrisie partly by his lying miracles 2. Thes 2. insomuch that as Iohn speaketh in the Apoc. 13. Reuelation he shall make the 〈◊〉 〈◊〉 to come downe from heauen in the fight of men partly also by his power and violence Therefore in this manner when the Sonne of Man shall come that is about his comming certes little faith shall bee found vpon the earth but when that principall Antichrist shall bee destroyed with the Spirit of Christs mouth and by the efficacie of the Word of God hee shall be discouered to all men who he is not Christ but Antichrist then happily the Iewes shall know their Messiah bee conuerted vnto him and be saued Therefore Antichrist raigning scarsely shall any faith bee found vpon the earth but being destroyed very much The other question is If so many signes shall go before the end of the world whereby shall be manifested to holy men that the Lord is not far off How then hast thou formerly concluded that it cannot be known to any when the Lord will come and when the end of the world shall be I answere These things are not repugnant For notwithstanding the signes shall giue notice to the godly that the Lord is not farre off yet from thence cannot be collected the certaine time wherein he will come Behold many signes which doe fore-run the comming of the Lord are long agoe accomplished yet how great licentiousnes and securitie how much corruption of religion and manners how many great heresies The Lord saith As in the daies of Noah c. Mat. 24. Luc 17. And the Apostle In the last daies men shall be louers of themselues But how great a Lethargy amongst men hath been so long since the Apostles time But who could either in the Apostles time or now can define how much time remaineth vntil the Lords comming Further the Apostle saith The Spirit speaketh manifestly that in the last daies some shall depart from the faith but this Oracle was it not become to bee fulfilled in the Apostles time And certainly those were the last times as Iohn doth beare witnes saying it is the last time Yet we see how long doe continue those last times likewise how lately the Kingdome of Antichrist was reuealed and what it is What for that it begun to be reueiled in Bernards daies In Psalme Qui habitat 6. Ser. pag. 413. At nùnc quidem c. But now indeed saith hee wee haue peace from Pagans peace from Heretiques but there is no peace from false children Thou hast multiplied the Nation O Lord Iesus but not magnified our ioy all are Christians and yet all seeke their owne not such things as are Iesus Christs likewise the duties of Ecclesiastical dignities are transformed into filthy gaine and the busines of darknes neither in them is sought the saluation of soules but the excesse of riches for this they are shauen they frequent Churches they celebrate Masses they sing Psalmes at this day most impudently there is contention for Bishopricks Archdeaconries Abbotships and other dignities the reuenues of Churches are wasted vpon the practise of superâ—â—uities vanities it remaineth that the Man of sinne bee reueiled the sonne of perdition the Ghost that walketh on the day but euen at noone-day which is not onely transfigured into an Angell of light but also exalted aboue all that is called God or that is worshipped Thus Bernard Loe one of the principall signeâ— going before the end of the World that is to say the manifestation of the Kingdome of Antichrist yet who either could or can affirme when the Lord shall come Therefore by those tokens which runne 〈◊〉 long before although they notifie that the Lord indeed will come and that he is not farre off yet notwithstanding it cannot bee determined to what length of yeares this extendeth that he is not farre off So 〈◊〉 those signes which fore-run by souâ—â— nearer distance it may be gathered that the end of the World is more neere approching then before and that the Lord will come quickly yet neither of what space this quilckly will be it cannot before be knowâ—â— In the Apocalyps likewise it is said cap. 3. Behold saith the Lord I come quickly and yet he is not come The conclusion is this that although many signes shall bee forerunners and praecedents to the day of the Lord and end of the World yet will it not thereupon bee any consequent That it can be knowne by any signes when the Lord will come Neither is that the vse of signs that by them wee may know the time and set day but there be other vses And in my iudgement there bee three vses of these signes and these seruing against three grieuous perils in this busines The first perill is Lest any should vtterly resolue that there should bee no end at all or returne of the Lord. Against this daunger the Lord in the Scriptures hath deliuered and commanded that we should so belieue that this world shall haue an end and that the Lord Christ will certainely come againe To this effect doe tend the tokens foretold from the Lord scilicetâ— That when we shall see them come to passe we may become more certaine that the Lord as he did prognosticate will certainely come The first vse then of the signes is that by them as by seales the promise touching the comming of Christ should be ratified and our faith therin confirmed Another perill is Though wee certainely beleeue that the end of the World shall bee and that the Lord shall come yet lest we should deny him as yet to bee farre off and to make delay For this imagination is the cogitation of the euill seruant and maketh a man secure in his sins Against this danger the Lord would haue vs alwaies to resolue that the day of the Lord is not farre absent To this effect tend these voices Phil. 4. The Lord is at hand also Mat. 24. of the euill seruant who imagineth that the Lord wil not come quickly he saith the Lord of that seruant will come in a day when he hopeth not and in anhoure when he knoweth not and will cut him off c. as though hee should say his Lord will sooner returne then that euill seruant expected Luc. 12. And be ye likewise prepared for the Sonne of Man wil come at an houre when yee thinke not For this purpose serue the signes foretold by the Lord. Verily for that whereas wee perceiue yea from the beginning and doe dayly see many of them accomplished already and to come to passe we should therfore thinke that the Lord is not farre off and so watch and pray Wherfore the Lord when he had fore-told the signes he consequently added the vse of the praediction thereof saying when yee shall see all these things Knâ—w that he is nigh euen in the dores Therefore this is the second vse of these signes
belieuer that is which doth kindle in the heart of a faithful man new heauenly motions new and caelestiall cogitations new heauenly desires finally new and celestial affections conformable to the law of God often expelling terrene cogitations Which thing is signified in the Scriptures by the name of purification of the heart and of mortification of the flesh and viâ—ification of the spirit and crucifing and buriall of the old man and renewing and resuscitating of the new man withall in the other parts that it be powerful and working through loue towards God and our neighbours This property in euery place the holy Spirit enforceth in the Scriptures but more specially in the epistles of Iames and Iohn it teacheth purposely this property to bee so essentiall to â—aith that vnlesse this be present it can in no case be called true and iustifying faith Of this first property there is no contention amongest The other essentiall property of true faith is That it bee peâ—oetuall and that it neuer vtterly faile in the Elect. This property I am able to demonstrate by many testimonies of Scriptures and Fathers and our owne Doctors but those which I shall consquently annex let them suffice for my present confession The faith of Abraham was not onely a liuing faith but also perpetuall as Iames besides others doth manifest For although it was tossed with many tentations yet did it not at any time totally quaile This qualitie of the faith of Abraham doth demonstrate both Moses in the story of him as also the Apostle Romans 4. Now whosoeuer are iustified are iustified by no other faith then that whereby euen Abraham the Father of all faithfull was iustified as the Scriptures euery where doe teach Herevpon hee is called the Father of the faithfull because whoseuer are the sonne of the promise and doe beleeue that faith may be imputed vnto them for righteousnesse they both doe beleiue in the same Sauiour Christ and God as Abraham did and by the very same that is like faith as he did and it is requisite that they should so beleiue There-vpon the Lord Iesus denied the Iewes to be the sonnes of Abraham who boasted themselues to be Abrahams sonnes and for what cause because they did not the works of Abraham that is for that they neither beleiued in him nor with the same faith that hee did Iames also doth conuince such as haue a dead fayth without workes not to be iustified as Abraham was iustified and why so for that they were nâ—â— endued with the same that is like faith as Abraham faith I say â—â—â—king by loue As Iames therefore doth euict that not to bee true and iustifiing faith which is dead for that it is not like to Abrahams faith in this quality which is that it haue life it is likewife euicted that such a faith as is not perpetuall but temporary is not a true and iustifying faith and why because it is not like to the faith of Abraham in that other essentiall property which is that it bee perpetuall And that perpetuity is as an essentiall property to iustifying faith and faith leading to life â—ternall as life is from hence is made manifest for that as they cannot bee saued not hauing faith so neither can they who haue not the same perpetuall For temporizers are neither gratefull to God nor in state of saluation and whosoeuer shall perseuer vnto the end he onely shall attaine saluation Therefore it cannot be a true iustifying and sauing faith except it bee both liuing and permanent And I pray you how can it be or be called a liuing faith and which bringeth eternall life vnlesse the same bee alwaies liuing but at last dead or vtterly vanishing In the Parable of the seed is explaned the nature of true and false faith To faith not true are ascribed two properties one that it is not liuely that is that although it receiue the seed of the word with ioy and doe produce an apparant flourish euen of an honest life yet doth it bring forth no true fruit and that for this reason because the seede falleth into the ground which is either rocky and therefore therein it cannot take roote or thorny and therefore the seed cast thereinto and now conuerted into the bud is suffocated before it can bring forth any fruitâ— at all Another property which is there ascribed to faith not true nor iustifying is this That it is not perpetuall but temporary Therefore the qualities of true faith must needs be contrary that is that it be liuing and perpetuall And these like-wise are in the same place explaned viz. in that part of the ground which retained the seed sowne and therevpon brought forth much fruit perpetuity therein is intimated for 〈◊〉 that ground retayned the seede sowne therein neither was it suffocated of thornes nor withâ—red with the heat of the Sunne and life in that it brought forth much fruit Whereas consequently in the interpretation of this Parable the Lord spake of the true beleeuers some to bring forth 30 â—ould some 60. some an hundreth he signified in all the Elect true beleeuers faith to be both liuing perpetuall but yet in some more strong liuely in others more infirm languid For althogh true faith be not in all the Elect of equal strength and life yet is it necesssarie that in all the Elect it be liuing and perpetuall else it cannot be called true and iustifying faith And in good sooth I do not see how it can be no consequent if faith not true be temporarie then true faith is not temporarie And if it be not temporarie then is it perpetual for so much as that which is perpetuall is contrarie to temporarie Now will I insert testimonies out of the Fathers Aug. ad Iul. Com. as as he is quoted in Decret saith Charitie which can faile was neuer true so Amâ— in 2. Corintbians 6. therefore neither is â—aith true if it can faile The same Aug To â— in Iâ—â— Enang Tract 106. Câ— 513. To beleeue truely is vnmoueably 〈◊〉 stably strongly that nowthou canst not returne to thine owne and relinquish Christ Thus he Therefore it is not true faith vnlesse it be vnshakeable firme stable strong so that it neuer fall away from Christ And what is this but faith to be perpetuall Luther in Postâ—ll maiorâ—b in Sexagesimam in Euang. Luc. 8 de seminâ— The fourth sort of hearers who permanently doe retaine the word of God and bring forth fruit he calleth true Christians and all the rest that are temporarie he termeth not sincere and not true Therefore temporarie faith is neither true not sincere faith Brâ—n in like manner vpon the same Gospel speaking of teÌ„poriâ—ers saith That such doe not truely beleeue Therfore temporary faith is not true Bucer in Luc. 1. pag. 141. Piety which knoweth an end is not true Pietie Therefore neither faith which hath an end is true faith Idâ—â— in Mat. sect 2. 〈◊〉 〈◊〉
side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul â—aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition sciliâ—â—â— of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth paâ— forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. â— 4. Tract dâ— Eccles in the entrance fol. 111. â—ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which iâ— therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul Aâ—hab Iudas the Tâ—aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesseâ— but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not
will long 〈◊〉 for that 〈◊〉 cannot long retaine the false appâ—rance of gold Sound graine doâ—â— endure the flaile and the fanne but the chaffe with a little ventilaâ—iâ—â— will bee scattered into the ayre A naturall colour is more permanenâ—â— counterfet is easily descried A tâ—â—â— friend will not relent euen in aduersitie but a false dissembler will change with euery winde Great is the stabilitie of truth on euery hand for the germane Disciples of Christ are solide and firme neither are they easily altered by sorrowfull lots but such as are dissemblers are not constant no not in time of peace 〈◊〉 loc de Patientia ca. Quod sit patientia pag. 757. Faith temporarie is not true faith Therefore clearely I haue made demonstration That perpetuitie is such an essentiall propertie of true faith as that vnlesse it be perpetuall it cannot bee or bee called true faith A description of true faith FAITH therfore is a vertue or efficacie the same liuely and perpetuall freely infused into the hearts of the Elect that is ours from the Father for Christ his sake by the Holy Spirit whereby we beeing perswaded that whatsoeuer is proposed in the writings Propheticall and Apostolicall to bee the word of God we embrace totally the Lawe and the Gospell with an inâ—ubiâ—â—â—e and constant assent as the true word of God and in such sort wee doe receiue them as that by the Law we doe verily acknowledge our sinnes feele the wrath of God despaire of our owne strength and are affected with a sound desire of the Mediator who may take away our sinnes pacifie Gods anger minister streÌ„gth to vs for auoiding of sinne and the obseruation of Gods Lawe and by the Gospell we may truely acknowledge Iesus to be very Christ God and Man one Mediatour and together with the Father and the Holy Spirit common to both our â—â—uiour and the same for perpetuitieâ— and so acknowledged doe 〈◊〉 him and in all our necessities doe call vpon him our whol confidence and hope of the remission of our sinnes saluation and life eternall being setled and defixed vpon him alone and being perpetually affected with the loue of him we may continually bend our studies for to doe his Lawe and that partly that his Name may be for euer glorified by vs partly that wee may testifie our selues to be the children of God by perpetuall obedience partly to conclude that so many as possibly wee can wee may bring not onely by our tongue but also by the sanctimonie of our whole life vnto Christ and confirme such as are wonne more and more in his faith This is my description of faith and that plenarie and composed of all his causes and principall effects the singular parts whereof are in a manner formerly proued First that it is a vertue or efficacie and therefore a certaine habite as formerly is manifested in the first partition of faith where faith was diuided into Habite and Act. And it is vulgarly held in opinion That Faith Hope and Loue be termed Vertues Theologicall And not onely Bucer but likewise many other doe often so define faith as they call it to be a gift of God and a worke of the Holy Spirit in the minde of the Elect whereby they beleeue the Gospel of Christ Therfore there is a discrepance between the gift whereby we beleeue and the very motion of the minde and action of beleeuing Nay more in Disput Ratisâ—onensi pag. 443. the same Bucer doth ratifie that definition of faith wherein it is said That Faith is a vertue celestiall and freely infused Againe pag. 445. hee concludeth the definition of faith saying Faith therefore whereby wee beleeue God and are iustified what can it be else but that efficacie celestially inspired that doctrine and testification of the holy Spirit wherby wee embrace and willingly receiue the proffered promise of remission of sinnes Vertue likewise is it called of the Philosophers which maketh his subiect good so Tullâ—â— de finibus Vertue is that efficacie whereby the thing whereof it is a Vertue is made perfect Now Faith truely maketh him good and perfect whose heart it possesseth for iâ— maketh men â—ust it purifieth the heart c. Therefore it is a vertue Secondly liuing and perpetuall These likewise being two qualities essentiall to Faith expressing the nature thereof were before demonstrated cap. de fide Thirdly infused This is added that difference may bee put betweene vertues either by nature ingraffed or attained by study and those which are giuen from Heauen aboue Fourthly from the Father This is annexed to giue notice from whence as from the first fountaine faith issueth that is from our Father for hee is the fountaine as of Diuinitie so of all vertue and all good Iames 1. Euerie good giuing and euery perfect gift is from aboue descending from the Father of Lights Fiftly for Christ his sake For no good thing is conferred vpon vs but â—or Christ And hee by his Passion meâ—â—â—ed to the Elect as saluation and life eternall soe also Faith whereby they receiue saluation aâ—â— life Sixtly by the Holy Ghost That the immediate and officaciâ—â—s cause efficient of faith in vs may be expressed and that it may be vanderstood that the outward preaching of the word sufficeth not the force of our free wil as the PelagiaÌ„ supposed but that the inward operation of the holy spirit is necessary to beget faith in vs. For as the loue of God is spread abroad in our hearts not by free will which ariseth out of vs as saith Augustine but by the spirit which is giuen vnto vs so also faith is infused into our heartes by the holy Spirit and not by freewill Seauenthly freely That all our merit may bee excluded and that faith may be acknowledged to be a free gift of God as the Scriptures do in euery place testifie Eightly into the hearts of the Elect. For true faith is peculiarly â—â—uen to the Elect as both Augustine and Bucer do teach euery where according to the scriptures therevpon it is called by Paul the faith of the Elect. Neither doth it only possesse the mind but principally the heart Ninthly that is ours That is adioyned That euery of vs might beleeue that hee is of the number of the Elect and that wee should not repute our selues secluded out of their society Tenthly whereby wee are perswaded that that which is proposed c. This is the first effect of Faith infused that it should perswade that to be the word of God which indeed is the word of God heerevppon it is termed of the Grâ—cians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perswading For we cannot receiue and assent vnlesse we be first perswaded that it is the word of God Eleuenthly The whole both Law and Gospell this is the matter of faith wherevppon it is occupied For faith doth beleeue not only the Gospell but also the law to bee the word of God and it doth receiue and embrace as well the
Law as the Gospell Twelfthly as the word of God For although it be preached of men yet faith entertaineth it not as of men but as it is the very word of God as the Apostle saith Thirteenthly with an vndoubted and constant assent For it is the property of true faith to exclude doubtfulnes wherevpon iâ— is also called a ful perswasion for it is the euidence of thinges not seene Heb. 11. â— with constant assent is added foâ— that true faith doth not now assent and then dissent but at all times and constantly giueth her assent sometime indeed more stedfastly sometime more weakely yet it beleeueth constantly Fâ—r it neuer reiectetâ— the word of God as false Fourteenthly And so wee receiue as by the Law Heere are expressed the speciall effects of faith and first such effects as it begetteth in vâ— by the view and assent to the Law of God for these effects are 4. well knowne to all Whereof the first is the knowledge of sinne the next a sense of Gods anger against sinne the third despaire of our owne strength from hence that wee perceiue the Law to be spirituall and to exact most perfect obedience and our selues to be carnall and fold vnder sinne the fourth is the desire of the mediator For it is our Schoolmaister leading to Christ Fifteenthly And by the Gospell For these are principall effectes of faith which it produceth in the Elect euen from hence for that it looketh with a single eye into the Gospel of Christ The first is the true knowledge of him who is immediately published in the Gospel that is Iesus that hee is very Christ God and man in respect of his person the Redeemer in regard of his office alone for that hee only paid the price together with the Father and the holy Spirit câ—mmon â—o both our Sauiour For although he alone paid the price and in that respect properly is the sole Mediator yet hee alone doth not saue that is iustifie regenerate blesse but iointly with the Father and the Holy Spirit perpetuall because he continueth the worke of our saluation already begunne So that Faith effecteth that wee doe acknowledge by Christ euen the Father to be our Father and the Holy Spirit as him by whom dwelling within vs we are regenerate and sanctified The second effect is That by this faith we doe not only acknowledge this our only Sauiour to be our God but withal so acknowledged we embrace him euen with true loue and reuerence euen as our God our Father and Sauiour Herewith is ioyned our confidence touching remission of sinnes and hope of plenarie attaâ—nement of life eternall by the mercy and goodnes of God and for the merits of Iesus Christ The third is inuocation which ariseth out of knowledge confidence and hope The fourth the study of obseruing the Law and will of God this floweth immediately from the loue and our reuerence towards God Sixteenthly And that for his name sake Here bee three endes of ouâ— obedience studie of good works The first is Gods glorie the next is the testification of our fillall adoption and faith the third the saluation of the Elect but of them who as yet are without that they may come vnto Christ of them which are within that they may be preserued in Christ This is a briefe portraiture of faith But yet if neede require I will more fully explaine it and confirme it by sinne testimonies of scripture I doe speake of this faith when I doe speake of faith specially in this question of the perseuerance of the Saints in faith from which I contend that the Saints can neuer totally fall away for that they do not vtterly loose that root that is the vertue or force infused which some call Habit others the seed for the word of God which it retaineth neither doe they vtterly shake off all the fruits thereof for that God doth both the one and the other perpetually preserue in them for his promise sake and the merit and intercession of Christ I doe not follow the definition of some most learned men who doe so define faith as that they say it is a confidence in the mercie of God promised for the son of Gods sake For although I doâ— not dislalow this definition yet is it not plenarie And although this fiducie be inseparable from true faith yet fiducie to bee one thing and â—aith another the Apostle plainely teacheth 3. ad Ephes saying In whom or by whom Iesus Christ wee haue boldnes and entrance adding withal with confidence by faith in him The Apostle calleth fiducie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh that the effect of this Likewise the definition of faith Hebr. 11. doth more largely extend it self then the name of fiducie And Bucer in libâ— dâ— Reconcil Eccles in articul de Iustif doth plentifully declare that faith doth differ from fiducie although both of them be inseparably â—oâ—oâ—ned together For this cause therefore I rather make choice to follow Bâ—â—â—â—r by so defining of faith that I should call it an efficacie or vertue freely infused into the hearts of thâ— Elect c then to call it a fiducie oâ— confidence Of Grace GRACE â—olâ—arrâ— as concerneth 〈◊〉 is present controuersie first is taken for that aeternall fauour of God wherewith he did dignifie vs from all aeternitie before all other Nations that verily he should Elect vs in Christ vnto life eternall after calling in due time iustifying and glorifying vs. This Grace is called by another name that euerlasting loue wherwith God hath embraced vs in his Sonne Christ Of this Grace elsewhere most frequently but especiall 2. Tim. 1. Hee hath called vs with an holy calling not according to our workes but according to his purpose and grace which is giuen vs in Christ before all times and nâ—w manifested by the appearing of our Sâ—â—iâ—r He saith it was giuen vs yea before we were borne but as then not manifested Of this grace I speake in the Question of perseuerance and contend that all to whom before all times as the Apostle speaketh this Grace was giuen shall neuer fall away for that as that grace was giuen before they were borne neither the sinnes where inâ—â— God did fore-see they should fall could let him but he would bestow this grace vpon them Now therefore there is nothing now that can effect that they should fall away from this Grace For it is nothing else but the free loue of God eternall and vnchangeable towards his Elect. And this Grace is in God himselfe and therefore is it immuble in vs is onely the knowledge sense and effects thereof therfore saith the Apostle which was giuen to vs. before all worlds but now manifested by the comming of our Sauiour Grace therefore is taken secondarily for the effects of that Grace or fauour and loue whereby God hath embraced vs before al worlds which effects beeing different the graces also are called diuerse for they are
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
haue confirmed the same both by the testimonies of Augustine and Bucer also you may out of your most prudent iudgement easily conclude this to be so infallible that the Elect truely sanctified doe perseuere in faith and in grace and therefore in Christ as that if they doe not perseuere they may not at any hand be accompted either truely Elected or endued with true faith or euer to haue been true Saints Yet because this controuersie of the perseuerance of Saints containeth besides the â—â—â—st and principall many other heads which to the perfect knowledge hereof are of like necessitie to bee knowne therefore I doe â—ntreat my most clement Lords that they would not withall disdaine to reade with attention and examine with diligence those things also which doe hereafter ensue CHAP. II. What things are controuerted and what are not in this Article of Perseuerance NOW such things are to be remoued out of the way as are not incident to this present Question touching the perseuerance of the Saints and that for two reasons one for that my Lords may more clearely conceiue the state of the controuersie and so better perceiue euen the arguments whereby I doe confirme my determination and more easily see whether they conclude 〈◊〉 another is that when they shall see wherein the controuersie betweene vs standeth and where not they may withall vnderstand what honestie and learning my aduersaries haue who obiecting against me such things and impugning and condemning as I either neuer auouched or called in ' question they make manifest that they either know nor what they say or whereof they speake or that they are carried by a spirit that is good And first verily here is no controuersie of the faith of those hypocriticall Saints who doe so dissemble faith and pietie as with all they are in no case ignorant of their owne dissimulation as was that Doctorall Hypocrite who pretended faith in Christ and that hee embraced his doctrine and therefore demanded of him as his Master saying What shall I doe that I may inherit eternall life Luk. 10. And of like qualitie were those who being sent by the Pharisees said vnto Christ Master wee know that thou are true and to athest the way of God truely and carest for no man neither respectest any mans person But one and other did so dissemble their faith in Christ and reuerence as that likewise they knew their owne dissimulation thereof So there be many in the Christian state who although with others they do professe Christ yet certainely doe they know that they doe not truely beleeue in Christ and all their profession of pietie to bee but meere simulation which thing euen their owne impious life and firme resolution to continue in wickednes doth confirme vnto them Of the faith of all these or rather shadow of faith this present Question of perseuerance of the Saints in faith is in no respect to be vnderstood Neither yet is it to be vnderstood of the temporary faith of that other sort of hypocrites that is of thâ—â— who seeme to themselues so â—â— beleeue from the heart and truely in Christ and by a certaine 〈◊〉 sanctitie of life doe both â—â—guiâ—â— themselues and others 〈◊〉 much â—â— at no hand they doe acknowledge their hypocriticall faith though God himselfe doth well 〈◊〉 that it is not altogether in 〈◊〉 and truth For there bee many in whose hearts fraud hypocrisie iâ—pietie doth so lie hid that even themselues cannot find it out 〈◊〉 knowledge it but God onely Iâ—â— 17. The hart of man is wicked and â—â—searchable and who shall know â—â— Of this kinde were they of whom Ioh. 2. Many seeing the signes which hee did beleeued in him but Iesus did not commit himselfe vnto them for that he knew them all and had no neede that any should testifie of man for hee knew what was in man as though â—â—e should haue said They were ignorant of their incredulitie â—â—rking in them and of fraud and hypocrisie lying secretly in their hearts but yet Christ knew their qualities whether they did truely beleeue or not â—or he alone knew what was in man Such like are all they who are called of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporizers for their faith is not sincere therefore not true though both to themselues and others they appeare to be endued with true and sincere faith But that their faith is not found nor iustifying I will ratifye heereafter both by the manifest testimonies of holy Scripture and of Luther and Bucer Wherfore seeing neither their faith is true nor sincere neither their sanctity and piety themselues cannot bee true Saints or truely religious And our Question is of the true faith of true Saints Neither yet is the controuersie touching the true Saints as we spâ—kâ— of late whether the Elect euen after they be iustified and 〈◊〉 and sanctified endued with true faith and the holy Spirit can sâ—â—â—â— and doe often fall into sinne For thiâ— iâ— without al question for that no mâ—â— is ignorant what the Apostle writeâ—â— of himselfe and all the regeneraâ—â— 1. Ioh 1. If we shall say that â—â—â—â—â—â— no sinne we deceiue our selues and â—â—â— truth is not â—â— vs S. Hier. 2. To 〈◊〉 beth this error to Iouinâ—â— and doth refute him most learnedly by many Texts of scripture lib. 2. aduâ—rsâ—◠〈◊〉 But St. Augustine 〈◊〉 6. de haresibâ—â— ad Quod-vnit 〈◊〉 here 's 88. doth attribute this hâ—â—â—â— sie to Pelagâ—â—â— the Monke But yet Irenâ—us long before Augustire and Hieroâ—â— doth reckon this haerâ—sâ—â— amongst the errors of Valenâ—iâ—us 〈◊〉 his fellowes lib. 1. For whereas of othermen some they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall themselues they termed spirituall vpon whom â—o sinne nor impiety could befall Neither in very deed is this 〈◊〉 controuersie whether the Elect and Saints doe sinne onely while they feele the flames of Concupiscence which to be incident to all the Saints while they remaine in â—his mortall flesh none doth doubt of or whether euen sometime they fall by some consent into diuers sinnes and those most greeuous being committed as well against the first as second Table For we all do know that Dauid and Peter did commit most notorious crimes the one against the second the other against the first table and that by consent and voluntarily but yet as heereafter I wil declare not by plenary consent This is the error of câ—rtaine Anabâ—ptists and Libertines who affirme That although they do likewise feele the affections of the flesh yet they neuer so consent therevnto as that they truely and properly do sinne Neither also is this the controuersie whether the Saints sinning in this manner that is with consent do displeâ—se God and prouoke hiâ— wrath against them For all godly men do grant that God is offended with all mens sinnes as well Godly as vngodly and that God displeasure is prouoked against 〈◊〉 sinners whether godly or vngodly as well the
Elect as Reprobate 〈◊〉 none is ignorant what is pronounced from God by the Prophet 〈◊〉 of the sonnes of God Psal 88. 〈◊〉 if my children for sake my lâ—â— I 〈◊〉 zit their iniquities with the râ—d Liâ—â—wise those most greeuous 〈…〉 wherewith wee doe read in 〈◊〉 Scriptures that the Godly haue 〈◊〉 punisht for their sinnes and we euery day doe see them punished 〈◊〉 make proofe that God is offeâ—ded with all and the sinnes of all 〈…〉 the Scriptures speake prouoked to 〈◊〉 And from hence also it is mâ—â—ifest that it is without controuersâ—â—â— whether the Saints by those 〈◊〉 in some sort are become the eâ—â—mies of God and fallen from thâ—â— grace of God that is in that 〈◊〉 as sonnes are said to be 〈◊〉 from the faâ—â—ur of their 〈◊〉 〈◊〉 children when they displeâ—se their 〈◊〉 â—nd doe now in cense them 〈◊〉 are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect that is â—â— say That although they haue 〈◊〉 cast ofâ— their fatherly affection 〈◊〉 and their children neither yet 〈◊〉 thâ—iâ— râ—solution of oâ—â—â—ining â—â—d declaring them to be the heires 〈◊〉 their goodâ— yet taking offence â—â— the sinneâ— of their children they 〈◊〉 turne their fatheâ—ly cockerings in 〈◊〉 inâ—◠〈◊〉 seuerity and 〈◊〉 effect of loue into such 〈◊〉 as 〈◊〉 vtterly haâ—â—â—ull for 〈◊〉 〈◊〉 bitterly â—â—full and be â—old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 and as 〈◊〉 〈◊〉 they doe most 〈◊〉 â—ear 〈◊〉 〈◊〉 onely excepted that they 〈◊〉 〈◊〉 life away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 â—aâ—d to be made by their sinnes 〈…〉 of God and to be 〈…〉 from the grace of God â—â—◠〈◊〉 God though â—â—â— doe neuâ—◠〈◊〉 his fatherlike â—ffection 〈…〉 them oâ— change his purpose of 〈◊〉 â—nto theâ— by Christ 〈◊〉 life yet being displâ—â—sâ—d with 〈◊〉 sinnâ—â— the effects of his loâ—◠〈…〉 change into the effects of a 〈…〉 hatâ—â—d hatâ—ed I say 〈◊〉 agaiâ—â—◠〈◊〉 children bâ—t hi◠〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally of such is do 〈◊〉 â—â—wardly while he doâ—â— bring â—o 〈◊〉 that they feele a 〈◊〉 〈◊〉 them God to be â—ngry 〈◊〉 them and themselues made 〈◊〉 of death outwardly againe 〈◊〉 he worketh so that they haue â—â—â—â—rience of God◠〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 pody and thinge◠〈◊〉 Tâ—â—â—â—fore heereof there i◠〈◊〉 〈◊〉 for that both I â—y sâ—lâ—◠〈…〉 both know and 〈◊〉 â— that 〈◊〉 when his Saints do sin 〈◊〉 〈◊〉 angry with their sinnes and doth hate sinne in them and punish them most extreamely and yet not â—s enemy to the Saints For hee alwaies doth correct them as a father but as an enemie of wickednes and vice euen in his children and therefore in a sort as before I haue explaned it may be said that the children are fallen from their fathers fauour although he yet neither ceaseth to be a father vnto them neither do they cease to be his children and therefore neuer vtteâ—ly can it bee truely said that they are fallen from their fathers grace which might very truely be said if either hee should cease to be a father vnto them and â—ast off hiâ— fatherly affection towards thâ—m 〈◊〉 alter his decree of making them heires of life eternall and that they should cease to be his children and loose all title to eternall life which without blasphemy cannot be spoken Neither yet is the doubt whether the Saints by those their sinnes as much as in them lieth â—â—◠〈◊〉 the sentence of God touching euerlasting death and whetheâ— they 〈◊〉 made guiltie of death aeternall 〈◊〉 there is none but knoweth the sâ—â—tence of the iust Iudge Cursed â—â—â—uery one that doth not continue i◠〈◊〉 things that are written â—â— this 〈…〉 doe them therefore all whosoeuâ—â— they be who doe violate the 〈◊〉 of the Lord in their owne 〈◊〉 and as much as lieth in them 〈◊〉 accursed and liable to death 〈◊〉 But the case is altered whethâ—â— these sinnes are imputed by God vnto the Saints vnto condemnd 〈◊〉 on Paul Rom. 8. doth giue his vâ—â—dict in this manner There is â—â—â—â—â—demnation to them which â—â—â— is Christ Iesus which wâ—lks not â—fter th◠〈◊〉 but aftâ—r the Spirit for such â—â—â— the Saints whereof I speake in this Question Wherefore it also is not in Question whether the Saints by thesâ— their sinnes doe so displease God their father and so prouokè his 〈◊〉 ger against them and so incurre the sentence of eternall death as that they haue need of repentance and a new act of faith for their reconciliation to God and for a new pardon of sinne to be obtained and thereupon euen a new remission to be obtained of the punishment due to sinne For it is by all men yeelded vnto who are truely godly truely learned that the Saints haue neede of a new Act of faith and repentance to attaine new forgiuenes of a new sinne according to that saying most vulgar in Scripture Men are iustified by faith and sinnes remitted which speeches when we make mention of men of yeares are alwaies vnderstood of actuall faith that is of the Act of faith whereby we doe not onely in mind conceiue that by Christ our sinnes are remitted but also we apprehend and rereceiue in will this forgiuenes to be signified and offered in the Gospell For this is most infallible and most true that God doth neuer to the Elect impute their sinnes to aeternall damnation and that forâ— three causes The first is hâ—â— eternall and immutable loue wherewith from aeternitie hee hath embraced his Elect in Christ and doth continenâ—ly prosequte without intermissioâ—â— for there is not loue when sinneâ— are imputed vnto condemnation The next is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid and the hand-writing of the debts cancelled insomuch that they cannot againe by imputed vnto condemnation to the Elect. The third is the perpetuall â—â— siâ—nce of the Holy Spirit in the hâ—â—ts of the Elect and conseruation of â—â—â— seed of faith and regeneration For although that this be most certaine that God doth neuer impute their sinneâ— to the Elect both in regard of his euerlasting loue towards theâ— and for the perpetual merit of Christ imparted vnto them and for the continuall inhabitation of the Holy Spirit in their hearts yet this withall is most true and certaine That the Saints being fallen though but by infirmitie into any sinne the new remission of that new sinne without a new Act of faith and true repentance that is without a new knowledge apprehension of faith cannot againe vnderstand and perceiue that new sinne to be remitted vnto them the Father to be reconciled vnto them and the punishment due to sinne to bee remitted For this is an Aâ—iome most infallible in Christian Religion New sin to stand in neede of new remission and new remission to bee
attained by new faith that is a new Act of faith apprehending that remission Neither yet is the Question whether the Saints by these their sinnes doe disturbe that is as the Apostle speaketh Ephes â— doe make sad both the Holy Spirit dwelling within them as also their owne Spirit that is the inward man For this is a thing confessed and all the Saints doe feele it when they sinne and after they sinne that their spirit mindâ—â— and conscience is troubled wounded for as it were a certaine violence is offered to the spirit and conscience when wee sinne by coâ—sent From thence ariseth perturbâ—tion of minde Now because the Holy Spirit inhabiting in the heaâ—â—â— of the godly and guiding and 〈◊〉 porting the inward man froÌ„ 〈◊〉 it commeth to passe that our spirit being disturbed that is the 〈◊〉 regenerate and inward the Holy Spirit inhabiting is also by Paul said to bee grieued by a forme â—â— speech borrowed from men For thiâ— disturbance Dauid likewise complaineth Psal 29. Thou didst 〈◊〉 thy face from mee O God and I was troubled by which words hee doth manifest as Augustine also obserueth That the Saints both doe fâ—ll into sinne when God doth but a little turne away his face and doth leaue them to their owne will and so they are troubled as also which God againe turneth his countenance and aspect vpon them then 〈◊〉 they againe finally repurged and strengthened So likewise it fell out iâ— Peter And from hence likewise it is euident that the Question is not Whether the Saints by those sinneâ— doe suffocâ—â—â— that â—rdencie of Spirit in them and doe represse the good motions thereof and as it were extinguish the good motions Actions and flames thereof and therefore doe â—ueâ— weaken faith it selfe and oppresse prayer fiducie ioy and peace of conscience and other effects of Faith For these effects of sinne are those perturbations of minde whereof the Apostle speaketh Ephâ—s 4. Make not sad the spirit and of whom Dauid Thou didst turne thy face from me and I was troubled Of this weakning and diminution and extinguishing of faith the spirit and loue is that Apoc â— to be vnderstood I haue a few things against thee for that thou hast left thy first loue but not totally for he had commended him 〈◊〉 for his constancie saying Thâ—◠〈…〉 suffered for my name and 〈◊〉 nâ—◠〈◊〉 presently he addeth but I 〈◊〉 somewhat against thee that then 〈◊〉 left thy first laue hee saith not 〈◊〉 lutely loue but first that is thâ—â— ardent loue therefore it was abâ—ted and languishing and not vtterly extinguished Finally the Question is not whether also so much as in them is the Saints doe vtterly extinguish all the fire of faith loue and the Spirit For this is apparant that the Saints while they sinne by any consent dâ—e commit such sinnes for which they doe worthily deserue to be dispoilâ—â— vtterly of al faith assistance of the spirit Neither if faith and the spirit be preserued in them it is so preserued by their merits oâ— strength but they are continued for the meritâ— and intercession of Christ and promise of Gods mercie by the operation of the Holy Spirit Neither did I euer either teach or thinke otherwise in your Schooles touching these things as I haue now formerly secluded from this Question then is here manifested by me which my Praelections in writing doe plainely testifie Therefore let such consider with what conscience they did so who now first viz. after eight yeres space wherein I haue both taught disputed in your Schoole as though I had taught in many points euen flat contrarie â—o the things before remembred euery where haue falsly â—ccused traduced and calumniated me beeing innocent and now for many yeeres a Professour of sound and Orthodoxall doctrine and that confidently for that they saw mee a stranger ignorant of the Germaiâ—e tongue destitute of the popular fauour and letted likewise lest by any meanes as I could I should at leastwâ—se maintaine the truth and my reputation in the Schoole I say such let them look into their conscience who beeing a Christian man a professour of the Scriptures and a member of the Church of Christ with grieuous calumniations aboue onâ— yeere and an halfe haue traduced me with all men and would not at any time vouchsafe me conference such as be elected and either of ignorance or infirmirie haue sinned I doe pray for repentance for them to the Lord the rest which are not the Lords for the Lord knoweth â—â—â— bee his I doe summon before the Tribunall of the most High God for God is a iust Iudge and it 〈◊〉 fearefull thing to fall into the â—anâ—â— of the liuing God CHAP. III. The first Question touching a double Man in the Regenerate Whether euery sanctified man and regenerate doth consist of a double man that is inward outward NOW I come to the matterâ— in controuersie which summarily are comprised in fiue Questions for my primarie Antagonist did collect this also out of my Praelections and condemne it as may bee seene in the Theses obiected by him against me likewise in the end of his speech against the Epilogue of my former Oration made in the Chapteâ—â—â—â—se hee 〈◊〉 these words Nihilominus tamèn hanc qui facit Zanchius c. Notwithstanding I doe asseuere as false and monstrous that distinction which Zanchius maketh in the fift proposition touching that perseuerance of the Saints betweene the double Man of the Regenerate and that the Regenerate doe sinne onely in the flesh and not with the whole will and the whole heart These things hee Whereby euery one vnderstandeth what he doth condemne in my doctrine Verily That the Regenerate consisteth of a double 〈◊〉 〈◊〉 that they in sinning doe not sinne according to the spirit but according to the flesh and therefore 〈◊〉 with full plenarie consent of will Therefore touching that distinction I doe affirme it to be Apostelicall most ancient in the Church of God and that by the iudgment of all the learned and men of Goâ—â— insomuch that I cannot but wonder how it should come to passe there Doctor in Diuinitie should 〈◊〉 this distinction monstrous Now what I meant by the name of inward and outward man I explained in the Schooles an hundreth times that is to say the inward Man to be the whole Man as hee is borne of God and renewed by the Holy Spirit and the same whole Man as it is borne of Adam corrupt and depraued to bee called the outward Man the one whereof the Scriptures doe call the nâ—w and the other the old Man For so all men of learning doe interpret and amongst others Bucer in Epist aâ— Rom. 7 Ephes 3. although euen this interpretation of the inward out-outward Man as though it were onely mine mine aduersaries haue impugned Put of this distinction there bee many testimonies in the Apostle Rom. 7 I delight in the Law of GOD according to the inward 〈◊〉
for I see one Law of my members rebelling against the 〈◊〉 of my minde Who in this place cannot see in the Apostle being Regenerate â— double man inward and outward Rom. 6. 〈…〉 old man â—â— also true 〈…〉 The old man in the Apostles â—â—â—oning in the whole man 〈…〉 Adam concept both in soule and bodie 〈◊〉 〈◊〉 off the old 〈◊〉 and put on the new What is the 〈◊〉 〈◊〉 the same man totally as he is renewed and regenerate 〈◊〉 Christ Ephes 7. That his might 〈◊〉 〈◊〉 you according to the 〈◊〉 of 〈◊〉 〈◊〉 to be strengthned in 〈…〉 holy spirit â—â— the inward 〈…〉 which place Bucer 〈…〉 saith hee the inward 〈…〉 man reformed as by the 〈…〉 vnderstandeth the 〈◊〉 man and 〈◊〉 and 〈◊〉 〈◊〉 ward is that which 〈…〉 calleth â—ow and the 〈◊〉 which 〈◊〉 are old Thus Bucer 〈◊〉 putting off the old man and pâ—â—ting on the â—ow 〈 ◊〉 〈◊〉 The old man of faith hee 〈◊〉 〈◊〉 whol 〈◊〉 as it is brought into the world and 〈◊〉 doe bring it with vs from the wombe of our Mother without the holy Spirit which is called flesh Col. 3. Thus Bucer Therfore it is apparant That this distinction is not monstrous QVEST. II. The manner how the Saints do sinn willingly COncerning the next point they condemne this Proposition as false and monstrous That the Saints or Regenerate when they sinne and that willingly doe sinne not according to the inward man that is in that part wherein they are â—egenerate but onely according to the outward 〈◊〉 that is in that part wherein they are not regenerate or â—â— sinne not according to the spirit but according to the flesh 〈…〉 will sinne by the will of th◠〈…〉 but by the will of the 〈…〉 therefore to sinne in will 〈◊〉 not 〈◊〉 and with consent but not 〈◊〉 which others doe hold 〈◊〉 much as not to sinne with the 〈◊〉 minde I say they do reiect this Pâ—â—position as false and horrible as before is said and on the other side they contend that the Saints 〈◊〉 they sinne with consent as 〈◊〉 and Peter sinned that they 〈◊〉 with the whole and full will and with all their heart For so 〈…〉 of Peter that hee denied 〈◊〉 with the whole hearâ— and with 〈◊〉 whole heart abhorred Christ 〈◊〉 therfore from hence they 〈…〉 That the Saints when they sin wâ—â—lingly that they loose 〈…〉 and the Holy Spirit totally But 〈◊〉 the contrarie part I doe condeâ—â—â— this their resolution both geneâ—â—lly in all men sanctified and specially in Dauid and Peter as reâ—â—â—nant to the holy Scriptures and the 〈◊〉 and holy Fathers of the Church but that former sentence I 〈◊〉 approue and embrace and am â—â—ereunto perswaded by many 〈◊〉 both out of holy Writ and â—athers and testimonies of learned 〈◊〉 whereofsome I will haue subsequently set downe If the Saints when they sin with will doe sinne with the totall and full will and with the whole heart then they doe not â—ate sinne in any part or detest and nill it but this is most false and dissonant to the holy writings Rom. 7. The Apostle thus speaketh of all the Saints and Regenerate being in his owne person represented The Law is spirituall but I am carnall scilicâ—t according to the outward man sold vnder sinne that is vnder the tyranny of originall sinne as a bought seruant vnder the tyrannie of his Master but such seruants doe not loue their tyrannicall Masters neither do they willing seruice vnto them for they doe alwaies desire libertie Therefore hee teacheth 〈…〉 Saints doe alwaies hate 〈…〉 when they 〈◊〉 they 〈…〉 full will from the heart 〈…〉 hee more fully explaine 〈…〉 addeth for what 〈…〉 I allow not that is 〈…〉 commend it nor in the will 〈…〉 outward man doe I 〈◊〉 it 〈…〉 of these he signifieth by the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as elsewhere often 〈…〉 as Rom. 9. â—e hath 〈…〉 his people which â—e 〈◊〉 〈…〉 knew to be his and before 〈◊〉 〈◊〉 So Mat. 11. I knâ—w you nâ—t 〈…〉 wâ—th in the Apostle Not that 〈◊〉 I would that I doe but that 〈…〉 that I doe that is that which I 〈◊〉 in the will of the spirit that 〈◊〉 I doe not 〈◊〉 that 〈…〉 good but that which I hate 〈…〉 spirit that I doe a◠〈◊〉 〈◊〉 that which is euill Hee 〈…〉 teacheth that in the 〈…〉 they â—e regenerate there 〈…〉 an hatred of sinne although 〈…〉 bee carnall they doe alwaies 〈◊〉 sinne which thing a little after 〈◊〉 reporteth saying The good that â—â—â—â—ld I doe not but the euill which I hate in the Spirit that I doe aâ— carâ—all and by and by for I am deâ—â—ghted with the Law of God according to my inward 〈◊〉 for I sâ—â— oâ—â— Law in my members â—â—â—â—lling to the Law of my minde and leading 〈◊〉 〈◊〉 to the Law of sinne which is in my members Loe here an expliâ—aâ—ion and confirmation of that he spoke in the beginning 〈◊〉 when hee said 〈◊〉 â—arnall sold vnder sinne Therefore the Regenerate in respect of the inward man which hateth sin they doe it not with all the heart for that in spirit they detest it and are as vnwilling seruants vnto it hereupon they both lamenting this miserie and 〈◊〉 as it were constrained doe 〈◊〉 ouâ— with the Apostle O 〈…〉 that I am â—hâ— shall deliuer 〈◊〉 from the â—â—dy of this â—â—ath and because they doe 〈◊〉 that they shâ—ll certainely be 〈◊〉 by Christt therefore they support themselues with this hope saying The grace of God through 〈◊〉 Christ our Lord. And that whiâ—◠〈◊〉 had taught in long speach â—â—â—â—â—cludeth after in the end of the 〈◊〉 saying Therefore I my sâ—lf◠〈◊〉 my mind sâ—rue the law of God 〈◊〉 my flesh the law of sinne That the â—postle doth here speake of the â—â—generate all learned men doe 〈◊〉 knowledge And that he doth not only 〈◊〉 of the motions of concâ—pisence 〈◊〉 likewise of actuall sinnes whiâ—◠〈◊〉 Saints somtime doe commit 〈◊〉 the testimonies of learned mâ—â— these wordes so often repeated 〈◊〉 giue notice I do I act I 〈…〉 serue So also Bucâ—â— writeth â—â—â—â— this place to dâ—â— saith hee soâ—â— doe take here for to lâ—st but â—o 〈◊〉 speaketh not he vnderstandeth tâ—â— fact it selfe which is effected by â—â—â— violence of concupiscence â—â—â—trary to that which the mindâ—â—â—â—gesteth and the minde 〈◊〉 to the Law approueth Therfâ—â—â— if the Saints euen in sinnes actuall doe worke as they bee carnall that which they would not but hate as they be regenerate and spirituall it is manifest that the Saints doe neuer sinne with the whole will and plenary consent Nay the Apostle proceedeth euen thus far in that place as because the Saints doe not sinne with a full will neither according to the inward man therefore he saith that when they commit sinne it is not the Saints them selues who doe or worke euill but sinne it selfe that is Originall corruption which is in their members For thus hee reasoneth But if I doâ— that
those things which 〈◊〉 effectually suggesteth as 〈◊〉 things which iâ— without any 〈◊〉 〈◊〉 soone effected then are 〈◊〉 drâ—wne away from 〈…〉 the Lâ—w and â—â—ight will int◠〈◊〉 applâ—uding of 〈◊〉 〈…〉 and â—o 〈◊〉 〈◊〉 w◠〈◊〉 〈…〉 that now we adâ—udge nothing◠〈◊〉 good nâ—â— will euâ—â— do 〈◊〉 that which â—â—◠〈◊〉 〈…〉 flesh 〈…〉 Tâ—us 〈…〉 〈◊〉 〈◊〉 â—uil which we do◠〈…〉 whâ—â— â—â—e doâ— i◠〈…〉 〈◊〉 absolâ—â—â—ly we 〈…〉 fo◠〈…〉 not doâ— it if in aâ—â—â—â—nd sâ—â—ply 〈◊〉 did â—ill â—â— but for that we â—â—◠〈◊〉 â—uow detâ—st and nill thâ—â—â—ill 〈◊〉 the bâ—foâ—e that out minâ—â—s â—â—â—◠〈◊〉 it were bâ—witched with â—h◠〈◊〉 desires and furies of the flesh and how also when wee doe the euill if we were our owne men we would detest and reiect it which thing â—oth clearely appeare for that so soone as the heat of the flesh abateth which doth besot and surprise our mindes forthwith againe wee doe detest and disproue that euill which we doe In the same manner the good we would wee doe not not that when wee neglect the good wee actually will it but partly for that when we were not drawne away by the violence of the flesh as it were by strong â—â—nd into the liking of the â—â—sts thereof the good which the Law proposed we did both approue â—nd loue partly for that at the instant if wee were freed from that fancie of the flesh which doth infatuate vs that same good would wee in act approue and performe and when we shall be deliuered we will doe it For that therefore there doth remaine euen when they do◠〈◊〉 sinne as I may say habituâ—lly 〈◊〉 of sinne and a loue of good 〈◊〉 though in act besotted with 〈◊〉 flesh they neglect the good and 〈◊〉 euill therefore the Saâ—ntâ— are 〈◊〉 to doe euill that they would not 〈◊〉 not to doe the good they 〈◊〉 and therefore not to sinne b◠〈◊〉 will or plenarie consent This is the summe of Bucers sentence in that large obscure 〈◊〉 concerning those men 〈◊〉 who haue a more 〈◊〉 faith and not so great â— poâ—tion of the spirit of Christ if now they 〈◊〉 they sinne are not said to sinne 〈◊〉 a full will and totall consent 〈◊〉 leâ—â—e those Saints who are 〈◊〉 with a stronger faith 〈◊〉 haue receiued a more plentifull measure of the spirit as when the 〈◊〉 â—ame Peter after he had receiued a most full portion of the Holy 〈◊〉 did sinne and as it weâ—e the second time deny Christ by dissembling â—â— Antioth the liberty of the Gospell Because â—his Quaestion doth likewise pertaine to the Philosophers therefore Aristotle also as all thingâ— else so also this question he discusseth mostleâ—rnedly in his Ethicks ad 〈◊〉 lib. 7. by the example of a continent man and incontâ—nent The comparison also of a Marchant â—â— his ship is â—â—ident who that hee may bee preserued in the tempest doth 〈◊〉 his wares into the sea doubtlesse hee doth it in diuers respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hâ—t is both vnvoluntarily and involuntarily or with his will â—â— against his will loose his traffique But in holy things I will produce an example from Holy writ and will compare spirituall things with spirituall according to the Apostles precept The Marriners who câ—rried thâ— Prophet Ioâ—aâ— to Tharsus through â—he horrible tempest being all thereby in perill of their liâ—es did throwe Ionas the Prophet into the seâ— and that was thâ—â— both they and the shâ—p might bee preserued as the story of Ionâ—s reporteth This they did both voluntarily and involuntarily voluntarily for if simply they had beenâ— vnwilling they had not cast 〈◊〉 into the sea therefore were they willing to cast him in involuntarily first for that before the tempest arose they neuer had in pâ—â—pose â—â— not in thought to destroy him but rather as honest men they intendâ—â— and determined to conuâ—igh hiâ— safe and sound to Tharsus then after the tempest being risen they weâ—â— not presently possessed with 〈◊〉 thought at all either to cast doâ—â— him or any man else or plunge theâ— into the sea but rather so farre as â—â— strength they could they for a time by rowing encountred the waues of the sea and the burden of the ship they cast into the sea to lighten the ship likewise they called vpon God finally also after Ionas had said Tâ—â—â— me and cast mee into the sea and â—â—â— tempest wil be a calme for I â—â—â—â—â—â—â— for my sake this great stâ—râ—â— i◠〈◊〉 vpon you and yet for all this the â—â—riners would not cast him into the sea but still by sayling they laboured to bring the ship to shore but at last being euercome by the greatnes of the tempest they would haue him alone rather theÌ„ themselues ship to be lost also after they had thrown him into the sea they did much condole this fact and fearing lest God should reuenge it they offered sacrifice lastly they cast not Ionas into the sea as they were good men and faithfull mariners but for in that respect they both loued Ionas his life and detested his ruine but this fact they did as in self-loue of themselues and of the ship more then of Ionas onely and vnlesse that tempest had beene more strong and violent then they could haue resisted they would neuer haue cast Ionas into the sea All these things considered there is none who wil not acknowledge and say That those mariners did not involuntarily cast Ionas into the sea and so the good they would that is Ionas his safety they did not the euill they would not that is Ionas his perdition they did The like is the case of the sons of God The Saints in this world and in this mortall flesh and most corrupt are as Mariners in the sea the temptations of the world the flesh and the deuill are the tempests of the sea Ionaâ— is as Christ with his word and law to cast Ionas out of the ship into the sea is as it were to cast off by sinne Christ and his law from vs The Mariners certainly did cast Ionas into the sea so the Saints sinne not by casting the law of God from them that is by transgressing of it but being willing But as they by many signes manifested that they cast Ionas into the sea not willingly that is not from their desire and purposely so doe the Saints declare that they will not that sinne which yet they commit first before the tempest of temptations they had no mind to transgresse Gods law but rather they hated sinne and loued the law of God againe being assalted by temptations they doe not forthwith yeeld the hand they doe as it were with contrary oares so much as strength will affoord resist and withstand yea by calling vpon the name of the Lord and so long they doe resist vntill being as it were quashed in peeces they doe bow downe vnder the temptation which if it were not such and so great that they Saints were not
And of infirmitie for that by the violence and force of sinne either presently smitten and quelled they voluntarily yeeld themselues which after a short resistance to the contrarie at last euicted they giue place a time Wherefore these first sort obey sinne willingly but not with a full will and totall consent for they doe not loue sinne these may be said to sinne against their conscience but not properly for they obey sinne wittingly and willingly but yet neither vpon perfect knowledge nor intentiue cogitation of that which they doe nor with full will and full consent as a little before is declared Others obey with the whole will full consent whole heart and all their might and these are such as doe offend of purposed malice or with studie and from the heart They properly sinne against the conscience for they know that they doe contrarie to the Law of God and that with contempt and they obey sinne with such a willing minde as that they loue it and would if they might with impunitie be perpetually seruiceable thervnto Therefore this is called euen that reigning sinne for that while we doe loue the concupiscences of the sinne of Nature and doe from the heart fulfill them we doe bring to passe effectiuely that it râ—igneth in our hearts Therefore there be two sorts of Actuall sinnes drawne from the two different manners of willing one which is so voluntarie as that it is also partly involuntarie of which kinde of Actions Aristotle treateth in his Ethicks which indeed is not committed with plenarie consent as is expounded before This likewise I grant befalleth the Saints for thus sometime they sinne as Dauid and Peter therefore of this as is said before there is no controuersie Neither is it controuerted Whether by this sinne the Saints are obliged with a new guilt by the committing thereof and so also haue need of new remission of this new sinne for none of vs doe deny it Another sort is so vn vluntarie as that in no respect it is involuntarie for which cause it is called the sinne properly against the conscience that is to say plenarie and vtterly wasting the conscience and therefore euen reigning Therefore the difference betweene vs is concerning that other kinde of actuall sinne For our Aduersaries doe vouch That the Saints as Peter do offend with the whole will and with all their heart and so properly against the conscience And for that such sinne cannot in any wise consist with faith therefore hence they conclude That the Saints may loose faith totally But contrariwise I doe deny that this kind of sinne can befall the Elect being sanctified an regenerate and so consequently I deny That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit And why I should deny that this kinde of sinne can befall the Saints I am induced by these reasons and testimonies For how can Sin reigne and by Sinne Satan where Iustice and Christ reigneth And how can Faith reigne there and by Faith Christ where Sinne and Satan reigneth The Parable of Christ is famous When the strong man keepeth his Tower it cannot bee inuaded of the enemie vnlesse hee bee stronger then the Owner of the Tower doe expell him from it Now Christ is stronger then Satan therefore Christ doth often banish Satan out of his Kingdome and there doth reigne himselfe And Satan though hee doe often besiege the Cities of Christ that is the Elect yet can he not surprise them and by eâ—ecting Christ the King there reigne himselfe for hee is not stronger then Christ Therefore is it vtterly impossible That Sinne should properly reigne and get dominion in the Elect. Sinne in his dominion or reigning Sinne is that to whose concupiscences â— as to the Kings mandates Men without any resistance with heart and with full and cheerefull will obey and are alwaies obsequious with readinesse according to that of the Apostle Rom. 6. Let not therefore Sinne reigne in your mortall body to obey the lusts thereof As touching the Saints first before Satan and Sinne doe make any assault against them in them there is no purpose to obey or serue Sin for they hate it with perpetuall hatred Againe in the assault and incursion of Sinne striuing to draw them to the obedience therof they so farre as strength will worke doe resist encounter against it though sometime they are wounded and fall downe buffeted but this commeth vpon them against their wils Finally after this by imbecillitie sometimes beeing surprized they doe obey sinne a fresh they doe by the force of the Spirit thereunto fortified redintigrate the battell against Sinne as against a Capitall and perpetuall enemie and doe continue this combate vnto the end of their daies Gal. 5. How therfore can it be said that Sinne reigneth in the Saints or that the Saints doe obey Sinne as their King to fulfill the lusts thereof Iohn in his Canonicall Epistle doth specially labour in this That it cannot be that such as are truely sanctified and borne of GOD should commit such sinnes which are called sometimes sinnes wasting the conscience sometimes sinnes vnto death sometimes reigning and therefore that they are lyers who boast themselues to be the sonnes of God to acknowledge God when yet in the meane while they sin in securitie hate their brethren and doe not endeuour to obserue Gods Law and therefore that they onely are Saints and borne of God who study to avoyd sinne and keepe the Law of God cap. 2. He that saith that he knoweth God and doth not keepe his commandements is a lier and the truthâ— is not in him And Gods precepts aâ—â— specially obserued when they are laid vp firmely in the heart and beloued So saith Dauid In the volumâ— Psal 41. of thy booke is it wrttten of me that I should doe thy will O Lord I am câ—â—tent to doe it yea thy law is in the middest of my heart scilicet I haue it theâ—e written and ingrauen If the Saints haue the Law so fixed in their harts how then therfore should sin reigne in their hearts cap. 3. Euery one whâ— abideth in him sinneth not and euery one that sinneth haeth not seene him not knowne him againe hee that doth sin is of the diuel because the diuel sinneth from the beginning Hereof it is apparant of what sort of sinnes the Apostle speaketh when he saith He that doth sinne is not borne of God but is of the diuell that is of such as are like to the sinne of Satan the Father of all the wicked And of what quality is the sinne of the diuell sinne committed of purposed malice sinne reigning and perpetuall For the Diuell sinned from the beginning that Aliud est proijcerese in lutum vt sues aliud labi in lutuÌ„ vt solent munditiei studiosi Zanchius is to say from the beginning vnto this present houre he doth continually sinne and adhaere vnto sinne Wherefore it cannot be that
such as are truly borne of God should commit sinnes of such qualitie that is deuilish and persist in them therefore he addeth saying All that are borne of God sinne not because the seed abideth in him neither can he sinne because he is borne of God This also is the doctrine not onelie of the Godly Fathers nor onely of Luther and Bucer but also of all Protestants For such things as were defended in the disputation at Ratisbone were defended in the name of all the Protestants And there in many pages this doctrine is pressed and defended That such haue not true faith as doe commit sinnes wasting the conscience And contrariwise they that are truly faithfull do nor entertaine these sinnes much lesse persist in them for that the nature of true faith cannot endâ—â—e such sinnes page 241. Sinne say they against the conscience or as Augustine speaketh wasting the conscience true faith cannot tolerate to be with it neither doth hee euer continue in such a sinne who liueth by a true and iustifying faith But pag. 242. they doe first demonstrate that the faith of them who doe adhâ—ie to such sins against the conscience is no true fayth but a vaine opinion Then of such as are endued with a true faith thus they say yet touching faith whereby a iust man liueth the case is otherwise for they that haue that faith are the sonnes of God and them the Holy Spirit leadeth to holy and rightfull thinges as that the things contrary wittingly and in vnderstanding they doe not much lesse perseuer in them although they doe some-time and sinne of the imbecillity of the flesh and not of fayth but not sinnes wasting the conscience or such as exclude presently from the Kingdome of God In this place they verifie foure things of such as are true Saints and the true sonnes of God of whome is this our Question One is That they are guided by the Holy Spirit to doe those things which are holy and rightfull The next that they are so led by the Holy Spirit to such things as are holy as that witting and with vnderstanding they doe not the contrary The third That if the Saints doe not admit such sinnes as wast the conscience much lesse therefore doe they perseuer therein The fourth That yet oftentimes through infirmity of the flesh they doe admit somethings which are not of faith and so doe sinne And they speake of actuall sinnes the selfe-same thing they doe signifie by the word of acting sinne Therefore although the Saints doe often sinne euen actually and with some consent by frailty of the flesh as be fell Dauid and Peter who did sinne of infirmity as we haue before proued euen by Luthers testimony yet vpon them neuer fall the â—eigning sinnes which properly are called by the Protestants sinnes against the conscience and wasting the conscience And this doctrine they comfirme by the Scriptures and chiefly by this Syllogisme taken from Saint Iohn Hee that truely beleeueth that the Lord Iesus is the Christ is borne of God 1. Ioh. 5. But he that is borne of God sinneth not neither can sinne 1. Ioh. 3. Therefore he that truely beleiueth he cannot sin that is the sinne wasting the conscience much lesse porsist in it These things are in that place word for word Neither did I euer teach otherwise And indeed when I did interpret the Epistle of Saint Iohn both in the Argument of the Epistles and in explication of the second Chapter I confirmed at large the same doctrine Let my Praelections bee read specially vpon these wordes of the second Chapter Hee that saith hee knoweth God and keepeth not his commandements is a lier Wherefore it appeareth what indignity to such men as professe Christ this voice did bring which my aduersaries bruited abroad fasely against mee perswading many as also left in writing scilicèt That I should teach That the Saints although they doe sinne against conscience and liue wickedly and perseuer in their sinnes yet that they do not loose faith whereas I did alwaies teach the contrarie according to the Scriptures That such as commit such things and perseuere therein not to be Saints neither at any time to haue had a true faith but to be the sonnes of the Diuell For these sinnes cannot befall the Saints who though somtime they doe sinne and that with some consent yet not plenarie yet notwithstanding neuer of set malice nor of contempt of Gods Law and therefore doe they not sinne properly against the Conscience as is aboundantly explained before QVEST. IIII. Whether the Saints doe perseuere in Sinne FOR hence it easily appeareth what I thinke and what is to be holden concerning the fourth Question which is controuerted betweene vs scilicet Whether any of the Saints being iustified and regenerate doe perseuere in their sinnes to the end and perish in them For a certaine Diuine doth affirme and endeuoreth to defend this And I deny and doe contend That this doctrine is repugnant to Holy Writ and ouerturneth the whole course of the Gospell For how can this be a concordance hee that beleeueth in me hath euerlasting life how can it be euerlasting if he fall into aeternall destruction how likewise shall that chaine of the Apostle continue inuiolable Rom. 8. Those whom hee hath Predesâ—inate hee hath called scilicèt of purpose and whom he hath called them also he hath iustified if that the iustified can outragiouslie continue in sinne vnto the last breath of their life and runne headlong into aeternall destruction Againe if sinnes reigning cannot befall the Saints as is before manife-fested how can they perseuere therein Therefore the Protestants in their Disputation at Ratisbone did more truely put downe in writing as we haue seene in the places before related That the Saints and they who are endued with a true faith and liue thereby although they fall of frailetie yet doe they not commit sinnes wasting the conscience much lesse doe they perseuere therein Better also writ Luther in Gal. 5. fol. 422. If they do not repent but going on in obstinacie doe perfect the desires of the flesh it is an infallible signe that fraud is in their heart that is that they are not truly sanctified but Hypocrites Besides hee that obeyeth the flesh and goeth on in securitie to perfect the lusts thereof let him know that he doth not belong to Christ and howsoeuer hee adorne himselfe in the highest degree with the name of a Christian yet doth he deceiue himselfe For they that are Christs haue crucified the flesh with the vices and lusts thereof Luther in these words teacheth That it is impossible that such as are truely Christs and Saints should perseuere in their sinnes and proceed in practising the lusts thereof for that iâ— any be found that do continue they doe giue open testimonie that they are Hypocrites and in no case pertaine vnto Christ QVEST. V. Whether the Saints do persist vnto the end in faith once giuen THIS is the state
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
Sermons of OEcolampadius out of Latine into the Germane Language that they might bee read euen of the people Musculm in locâ—s communibus Of remission of sinnes cap. 6. concludeth That forgiuenesse of sinnes once obtained cannot in the Elect bee made frustrate and that for this reason because they neuer so doe sinne that they fall away from grace saith he Euery sinne doth not extinguish grace praecedent but the returne to our old impretie as to the vomit doth extinguish it It is one thing to defile the feet after the Lauer and another thing to tumble againe with the whole body like the filthie sowe in the filthy wallow It is one thing if the wife doe often offend her husband and another if being faithlesse shee doth violate by adulteâ—ie the coniugall faith and bond and doe make her selfe deuoided of all matrimoniall association So it is one thing simply to sinne which is incident euen to thâ— sonnes of God another thing vtterly to fall awaic from the grace of God to slide away to crucife Christ a fresh and to exexpose him vnto reproch which is the propertie of the reprobate not of the Elect. Of the latter kinde of sinning the Epistle to the Hebrewes speaketh not of the former therevpon cap. 10 he speaeketh expreslie By how greater punishment shal be vexed thinke yea who trampeleth vnder foote the Sonne of GOD and doth recompe the bloud of the Testament as a thing prophane by which he was sanetified and doth despight the spirit of grace Hee speaketh of the same relapse whereof hee treated cap. 6. Of the former the Apostle 1. Ioh. 2. speaketh If any man sinne we haue an aduocate with the Father These things Musculus Philip Melancthon to omit other most euident places of this point in other Tomes I will onelie recite such thinges as he writ in his last exposition vpon the first epistle to the Corinthians cap. 10. vpon these words But God is faithfull c. hee proposeth this question in this form But seing so many being ouercome of Satan and their owne frailtie doe runne headlong into their owne ruine for example the greatest part of the people in the wildernesse and the Parable of the Sower cap. 13. Matthew doth signifie most men to fall away from God How can this agree with these words seeing such a multitude is not preserued To this Question hee returneth answere in these words I answer In the church there haue alwaies beene two parts one hauing beginning of feare and saith which though they be infirme yet haue they exercises of repentance and invocation and doe retaine the feare of God and faith Of this part that is spoken To him that hath shal be giuen also Psalme 144. The Lord is nigh to all them that call vpon him in verity againe How much more will your heauenly Father giue his holy Spirit to them that aske him againe Esai 66. To whome shal I haue respect but to the contrite in spirit and that tremble at my word the other part is secure without the exercises of repentance rnd invocation besotted with pleasures or admiration and confidence of their owne wisdome and iustice as Saul Achitophel Absalom and infinite others These are ouercome of Satan for that they want the feare of GOD they know not their owne infirmity they are without remorse and doe not desire helpe from God In this place Philip first propoundeth the Question of such as are so tempted in the Church that they fall into sinne as many did amongst the Corinthians therefore here is no mention but of them who do fall into sinne These hee doth diuide into two parts and in the second sort he saith are such as do sinne in securitie without the exercises of repentance and here hee onely citeth and remembreth such as we know were Reprobates Saul Achitophel Absolon who he also saith were ouercome of the Diuell Therefore it is apparant that the Elect are not contained vnder this second ranke therefore of necessitie they are recompted vnder the first sort For it is without all doubt that vnder the name of these two parts he purposed to vnderstand the Elect and Reprobate but in this his old age he willingly did forbeare from the names of the Elect and Reprobate Of the former rank that is of the Elect hee teacheth this to bee the propertie and that in perpetuitie That although it be weake and of frailtie doth fall into sinne yet doth it retaine the exercises of repentance and invocation the feare of God and faith according to that saying To him that hath shal be giuen Who doth not see here that D. Philip was of this determination the Elect although by frailetie they sell into some sinnes yet alwaies to retaine faith and the feare of God And why for that as hee had taught before the Elect amongst which was Dauid are not tempted but with temptation after the manner of men Now humane temptation for that it is without contempt of the Word doth retaine the Word and therefore faith For humane temptation as Philip defineth it is doubtfulnesse or error or a fall arising of humaine infirmitie and not with such a confirmed outrage that the mind is become Epicureall or that there is an accesse of persequuting the knowne Truth or hatred of God as was the fall of Dauid of whome he saith expressely thus very lamentable was the fall of Dauid and Satan did not lightly assalt him yet could not hee driue him to an Epicureal contempt of God or hatred as he forced Saul If he did not contemn or hate God therefore he did retaine the feare of God and loue and so faith in him Seeing then that all the Elect are assalted with this humaine temptation it followeth out of the sentence of D. Philip That all the Elect can neuer be drawne into contempt or hatred of God and therefore to retaine the feare of God and faith Brentius in Ioh. 17. homil 34. We haue declared saith he what fruits they doe produce who abide in CHRIST IESVS our true and onely Sauiour Now let vs explane what bee the discommodities of such as doe not abide in CHRIST that he who is not excited by profit to seeke and retaine Christ may bee prouoked by the damages and incommodites of the contemners and forsakers of him If any saith he doth not abide in me he is cast out as a branch and withereth and they gather it and cast it into the fire and burne it That these things may truly be vnderstood it must be knowne who is hee that doth not remaine in Christ And first he abideth not in Christ who falleth away to Iudaism or Tuâ—cisme This is a grose kinde of defection from Christ which not onely the godly but also euen the wise of this world hold in detestation Againe hee doth not abide in Christ who although hee glorie of Christ and doth seeme to acknowledge him yet hee putteth confidence in the merits of his works of which sort are
Popish shauelings Monkes and Hypocrites in Christianisme For wee are in Baptisme espoused to Christ vpon this condition That wee should acknowledge him the only and alone Sauiour and purger of our sinnes But if any not content with this onely and alone Redeemer doth thinke that euen himselfe by his owne iustice can expiate sinnes and pacifie God hee doth uiolate his faith giuen to Christ and fall away from Christ. So Paul doth accuse the Galathians of defection from Christ Whosoeuer of you saith he are instified by the Law are fallen from grace Lastly he doth not abide in Christ who while hee doth acknowledge the name of Christ doth leade a lewd life walketh according to the flesh and is a seruant to sinne For it cannot bee that Christ should abide in him who sinneth against his conscience and doth giue ouer himselfe as captiue to the lusts of the flesh for if Christ abide not in him how can he abide in Christ Iohn saith He that saith I know him and doth not keep his commandements is a lier and the truth is not in him againe If any shall say I loue God and hateth his brother he is a lier and Paul If any do not prouide for his and chiefly his hâ—ushould he hath denied the faith and is worse then an infidell It is therefore manifest that such as leade a godlesse life though they bragge of the name of Christ yet they doe not abide in Christ What then shall become of such as doe not continue in Christ Verily the selfe-same thing as is woont to befall the branches not abiding in the Vine for they being cut off from the Vine are cast out and being withered they are gathered into bundels and throwne into the fire to burne neither are they fit for any other vse but to feed the fire These things Brentius Heere I doe finde three rankes of men Apostats Hypocrites and licentious liuers or notoriouslie wicked The fourth which is of the Saints that is of such as which neither in perfidie doe reuolt from the faith of Christ to Iudaisme or Turcisme neither doe repose their confidence either to tall or in part in their owne merits but fully and entirely in sole Christ alone neither yet either lead a wicked life or giue ouer themselues captiues to sinne but rather studie for sanctitie of life and resist sinne And although while they walke aright they doe slip and offend sometime yet neuer doe they either loue sinne or commit sinne with a full consent of will or perseuere in sinne Therefore hee either holdeth opinion that men truly holy and truely beleeuing in Christ doe alwaies remaine in Christ and therefore neuer to fall vtterly from faith and from Christ or if he thinke that euen the very Saints can fall from Christ then did hee not recompt all sorts of such men as doe not abide in Christ or finally if hee will haue euen this same kinde that is of the Saints to be comprised in any of the three former hee hath done great iniurie to the Saints that he hath not distinguished them and seuered them by some markes from those most vile sorts of men But it is most probable that such a man would either make no difference be tweene the Saints and those three conditions of men Apostles Hypocrites and notoriously wicked or in that his distribution not to comprehend all the kindes of such as doe not continue in Christ Therfore it followeth according to that partition of D. Brentius that this fourth ranke of men that is of the Saints seeing it differeth from these three in qualitie of faith and life that they in like sort differ herein That wheras they do not abide in Christ theso doe neuer fall from Christ The same Brentius in Ioh. 6. homil 56. Vpon these words No man â—an come to mee except my Father draw him Iesus Christ faith he is the book of the life celestial into which whosoeuer is enrolled by faith there is no doubt but that hee is written in the very heart of God and appertaineth to the Congregation of the heauenly Citizens But thou saist I doe feare least either my faith bee not sincere or that at last it willanguish What Doest thou thinke that God will either breake a bruised Reede or quench the smoking Flaxe The Mother doth not reiect her infant either as yet tender in age or weake by sicknes but rather with so much a greater care doth cherish it by how much more extreame the sicknes hath been And should God the Father be harder then a Mother in Mankinde against him though weake in faith to whom hee hath promised in his Sonne Christ all clemencie Thou knowest not the tenour of that saying whereunto it tendeth Lord I beleeus help mine vnbeliefe Therefore it is not to bee feared lest God cast thee off for thy feeble faith but rather diligence to be giuen by the continuall exercise of the word prayer and obedience that Faith by the efficacy of the Spirit principally may more and more be augmented But what is this that thou art careful of thy perseuerance in faith Do thou thy office in perseuerance the rest God wil care for Dost thou not know that he is faithfull who wil not suffâ—r vs to be tempted aboue our strength but will giue an euasion together with the temptation that we may beare it My sheep saith Christ doâ— heare my voice and I know them and they follow me and I giue vnto them â—ternall life they shall neuer perish neither shal any man take them out of my hards Thou now verily art made a sheep of Christ who knowest Christ by faith why therefore doest thou fear least any should take thee out of the hand of Christ Thou canst not doubt of the will of Christ testified through out the Gospell But happily thou doubtest of his power but hee addeth in the next words The Father which gaue theÌ„ me is greater then all and no man can take them out of my fathers hands What thinkest thou Christs petition to be frustrate and fruitlesse I pray not onely for them saith hee but for them also that shall beleeue in mee through their preâ—ching that they all may be one as thou father in mee and I in theâ— But likewise Paul saith I am perswaded that neither death nor life neither Angels nor Principaliâ—ies nor Powers nor things present nor things to come nor heigth nor depth nor any other creature can seperate vs from the loue of God wherewith God embraceth vs in Christ Iesus our Lord. Heare also that of the Prophet The mountaines shall bee shalen and the hils tremble but my mercie shall not depant from thee and the couenant of my peace shall not bee moued saith thy mercifull Lord. Wherefore it is to bee compted infallibly certaine that God who hath giuen to thee his Sonne and by whom thou hast receiued faith will also prouide that thou shalt also retaine this his Sonne euen in the middest of death or
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