will long 〈◊〉 for that 〈◊〉 cannot long retaine the false appâ—rance of gold Sound graine doâ—â— endure the flaile and the fanne but the chaffe with a little ventilaâ—iâ—â— will bee scattered into the ayre A naturall colour is more permanenâ—â— counterfet is easily descried A tâ—â—â— friend will not relent euen in aduersitie but a false dissembler will change with euery winde Great is the stabilitie of truth on euery hand for the germane Disciples of Christ are solide and firme neither are they easily altered by sorrowfull lots but such as are dissemblers are not constant no not in time of peace 〈◊〉 loc de Patientia ca. Quod sit patientia pag. 757. Faith temporarie is not true faith Therefore clearely I haue made demonstration That perpetuitie is such an essentiall propertie of true faith as that vnlesse it be perpetuall it cannot bee or bee called true faith A description of true faith FAITH therfore is a vertue or efficacie the same liuely and perpetuall freely infused into the hearts of the Elect that is ours from the Father for Christ his sake by the Holy Spirit whereby we beeing perswaded that whatsoeuer is proposed in the writings Propheticall and Apostolicall to bee the word of God we embrace totally the Lawe and the Gospell with an inâ—ubiâ—â—â—e and constant assent as the true word of God and in such sort wee doe receiue them as that by the Law we doe verily acknowledge our sinnes feele the wrath of God despaire of our owne strength and are affected with a sound desire of the Mediator who may take away our sinnes pacifie Gods anger minister streÌ„gth to vs for auoiding of sinne and the obseruation of Gods Lawe and by the Gospell we may truely acknowledge Iesus to be very Christ God and Man one Mediatour and together with the Father and the Holy Spirit common to both our â—â—uiour and the same for perpetuitieâ— and so acknowledged doe 〈◊〉 him and in all our necessities doe call vpon him our whol confidence and hope of the remission of our sinnes saluation and life eternall being setled and defixed vpon him alone and being perpetually affected with the loue of him we may continually bend our studies for to doe his Lawe and that partly that his Name may be for euer glorified by vs partly that wee may testifie our selues to be the children of God by perpetuall obedience partly to conclude that so many as possibly wee can wee may bring not onely by our tongue but also by the sanctimonie of our whole life vnto Christ and confirme such as are wonne more and more in his faith This is my description of faith and that plenarie and composed of all his causes and principall effects the singular parts whereof are in a manner formerly proued First that it is a vertue or efficacie and therefore a certaine habite as formerly is manifested in the first partition of faith where faith was diuided into Habite and Act. And it is vulgarly held in opinion That Faith Hope and Loue be termed Vertues Theologicall And not onely Bucer but likewise many other doe often so define faith as they call it to be a gift of God and a worke of the Holy Spirit in the minde of the Elect whereby they beleeue the Gospel of Christ Therfore there is a discrepance between the gift whereby we beleeue and the very motion of the minde and action of beleeuing Nay more in Disput Ratisâ—onensi pag. 443. the same Bucer doth ratifie that definition of faith wherein it is said That Faith is a vertue celestiall and freely infused Againe pag. 445. hee concludeth the definition of faith saying Faith therefore whereby wee beleeue God and are iustified what can it be else but that efficacie celestially inspired that doctrine and testification of the holy Spirit wherby wee embrace and willingly receiue the proffered promise of remission of sinnes Vertue likewise is it called of the Philosophers which maketh his subiect good so Tullâ—â— de finibus Vertue is that efficacie whereby the thing whereof it is a Vertue is made perfect Now Faith truely maketh him good and perfect whose heart it possesseth for iâ— maketh men â—ust it purifieth the heart c. Therefore it is a vertue Secondly liuing and perpetuall These likewise being two qualities essentiall to Faith expressing the nature thereof were before demonstrated cap. de fide Thirdly infused This is added that difference may bee put betweene vertues either by nature ingraffed or attained by study and those which are giuen from Heauen aboue Fourthly from the Father This is annexed to giue notice from whence as from the first fountaine faith issueth that is from our Father for hee is the fountaine as of Diuinitie so of all vertue and all good Iames 1. Euerie good giuing and euery perfect gift is from aboue descending from the Father of Lights Fiftly for Christ his sake For no good thing is conferred vpon vs but â—or Christ And hee by his Passion meâ—â—â—ed to the Elect as saluation and life eternall soe also Faith whereby they receiue saluation aâ—â— life Sixtly by the Holy Ghost That the immediate and officaciâ—â—s cause efficient of faith in vs may be expressed and that it may be vanderstood that the outward preaching of the word sufficeth not the force of our free wil as the PelagiaÌ„ supposed but that the inward operation of the holy spirit is necessary to beget faith in vs. For as the loue of God is spread abroad in our hearts not by free will which ariseth out of vs as saith Augustine but by the spirit which is giuen vnto vs so also faith is infused into our heartes by the holy Spirit and not by freewill Seauenthly freely That all our merit may bee excluded and that faith may be acknowledged to be a free gift of God as the Scriptures do in euery place testifie Eightly into the hearts of the Elect. For true faith is peculiarly â—â—uen to the Elect as both Augustine and Bucer do teach euery where according to the scriptures therevpon it is called by Paul the faith of the Elect. Neither doth it only possesse the mind but principally the heart Ninthly that is ours That is adioyned That euery of vs might beleeue that hee is of the number of the Elect and that wee should not repute our selues secluded out of their society Tenthly whereby wee are perswaded that that which is proposed c. This is the first effect of Faith infused that it should perswade that to be the word of God which indeed is the word of God heerevppon it is termed of the Grâ—cians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perswading For we cannot receiue and assent vnlesse we be first perswaded that it is the word of God Eleuenthly The whole both Law and Gospell this is the matter of faith wherevppon it is occupied For faith doth beleeue not only the Gospell but also the law to bee the word of God and it doth receiue and embrace as well the
Tables of the heart that he might intimate therby that they were his glory both liuing and perpetuall Because out of this inscription of the Law in their hearts two thinges were consequent And I will be their God and they shall bee my people another And they shall all know mee Therefore as that inscription of the Law is perpetually permanent so it likewise signifieth That God will perpetually be our God and wee shall continually abide his people and that wee shall perpetually acknowledge God for he is acknowledged by faith retaining the word of God Therefore in whose hearts the Law of God is ingrauen the Prophet did signifie that they cannot fall from grace and vtrerly make shipwrack of Faith Adde withall that with these things is conioined the perpetuall forgiuenesse of sinnes whereby it commeth to passe that through dayly offences the regenerate doe not desist both to know the Lord and to be his people and to retaine the Law firmely fixed in their hearts for he presently addeth as the cause of the former things saying because I will bee mercifull to their iniquities Therfore by this Prophecie hee doth excellently confirme the perseuerance of the Saints Neither is here any matter of exception That the Couenant is firme and aeternall on Gods behalfe for that there is no let in him why wee doe not abide in the Couenant or that the Law doth not remain written in our hearts for euer but that the fault lieth in vs that it abideth not firme for that the Law is not fixed permanently in vs for by the saine reason also the Couenant contracted with the Israelites on Gods part was euerlasting but by the peoples default it was made frustrate They saith he did make it frustrate But if the same may be said of the second what new thing then doth God promise by Ieremie Therfore vnlesse we will oppugne so cléare a word of God it must be granted That the Elect with whom this new Couenant is made after that the Law of the Lord and faith of the Gospell be once by the Holy Spirit written in their hearts can neuer fall from this Couenant neither the Law and faith bee vtterly abolished out of their hearts For the sinnes wherinto they fall by infirmity God as he saith here doth neuer impute vnto them Ier. 32. I wil put my feare into their heart that they shall not depart from Augustine enforceth this place often against â—he Pelagians Hier. ib. Sic liberum donat arbitrium vt tameÌ„ iâ—se Timor qui tribuitur gratia permanâ—at Lorgitoris 2. Thes 3. 3. me This testimonie also in my former booke I haue fully explained cap. 4. de Perseuerantia The total sum is this God doth promise that hee will bring to passe That his people sâ—iliceâ— the Elect shal not fall away from him but that they shall abide in his Couenant for euer And will hee effect this Hee saith I will giâ—e or put my feare in their heart that is I will bring to passe that my feare shal perpetually abide in their harts And by this continuall feare they shall bee retained also perpetually that they fall not away Ioh. 3. Except a man bee borne of water and the Holy Ghost hee cannot enter into the Kingdome of God Now it cannot be but that the Elect must enter into the Kingdome of heauen and bee saued for they cannot perish Ioh. 10. Rom. 8. Therefore the Elect of necessitie not without Regeneration must depart hence vnto life euerlasting And Regeneration is once onely wrought and in signification therof the Baptisme of water is also once dispensed But if any hold opinion That Regeneration must againe the second and third time be repeated and infused then necessarily Baptisme it selfe must be repeated and often receiued specially if in the speech of Ioh. 3. cap. we will vnderstand by the name of water Baptisme by water For in that place the spirit and water are so conioined as that the one is inseparable from the other Therefore Regeneration once effected by the holy Spirit by the same is also conserued vnto the end Your selues also Confess Argent in your Confession An. dom 1539. doe confirme this Argument For thus you put downe in the seuenth Article This Regeneration ioyntly with all the merits of Christ the holy Spirit inspireth in the hearts of the faithfull doth confirme them therein vnto the end Ioh. 4. Euery one that drinketh of this water shall thirst againe but hee that drinketh of the water that I shall giue vnto him shall not thirst for euer but the water that I shall giue shall be made in him a fountaine of water flowing vpwards vnto life euerlasting By the name of water to be vnderstood the Holy Spirit all both old new Interpreters doe acknowledge according to the interpretation Ioh. 7 vpon the voice of Christ Hee that beleeueth in mee out of his belly shall flow riuers of water of life This heâ— spâ—ke of the Spirit which they should receiue that beleeued in him Thus the Apostle Now to drinke of this water is by faith in Christ to bee made partakers of the Holy Spirit but to become or bee made a fountaine of liuing water to spring in any is for the Holy Spirit vncessantly like a fountaine perpetually flowing to bee inhabitant to worke in a man And Christ verily doth promise this euer flowing fountaine to such as with a liuely faith doe beleeue in him Therefore whosoeuer doe beleeue in Christ by a liuely faith those also haue attained this fountaine of the Holy Spirit perpetually running that is the gift of Perseuerance Bucer likewise doth thus interpret this place pag. 644. It is certaine saith he that this water is the holy Spirit Therefore now if hee that drinketh of this holy Spirit can neuer thirst againe it is a cleare case that hee to whom once this Holy Spirit is granted to whom once it is giuen to beleeue can neuer fall away from the grace of God For as hee can neuer thirst who hath a fountaine in his belly continually flowing and thereof driâ—â—ing so he cannot but bee replenished with whom is present the Holy Spirit of the Lord and the Spirit of his children This is the fountaine which doth flow vp vnto life that is which doth afford life aeternall It supplieth the knowledge of God and continuall fruition and for aeternitie of his goodnesse From hence is Pauls gloriation That nothing high or loâ—e â—â—â— separate vs from the loue of GOD. Rom. 8. These things Bucer So also Brentius did interpret this place of the gift of Perscuerance This saith hee is the comparison of two waters out of which Christ doth manifestly signifie vnto the women That his promise is not of terrestriall but of celestiall water which bringeth to man saluation not transitory and mutable but spiâ—tuall and immortall These things Brentius Therfore whosoeuer doth once drinke of this water celestiall hath attained saluation not mutable but
deficieÌ„t Ambroseâ— Rom. 8. Nam quos praesciuit Those saith hee who seeme to beleeue and do not persist in the faith begun are deemed as elect of God for that whom God hath chosen they do continue with him And a little after vppon these wordes Quos ante praedestinaâ—â—t saith he he speaketh the same as before because whom God hath foreknowne as sit for himselfe those beleiuing persist for that it cannot be otherwise Trimasius Episcopus Vticensis who was famous the very same time in Africa with Augustine in 1. Cor. vpon these wordes That your faith be not in the wisdome of men but in the power of God c. saith hee humane wisdome is pleasant for a short time for that it is temporary as man himselfe is but the power diuine is eternall as God himselfe is Therfore that faith is permanent and bestowed vpon man by the power of God Prosâ—er Episcopus Rhegiâ—ns Augustines disciple Of the life Contemplatiue lib. 3. cap. 13. Charity saith he as me thinketh is a right wil alienated vtterly from all terrene and thinges present conioyned and vnited inseperably to God These thinges he He saith that Charity is a right will for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will and conioyneth it inseperably to God And the Fathers are wont to ascribe that to Charity which is proper to faith working by loue Therfore Prosper doth teach that faith which work eth by loue doth conioyn the faithfull to God inseperably Gregor 1. To 2 lâ—b in Ezâ—ch cap. 1 hom 3. col 87. vpon these words They returned not when they went c. This saith hee is spoken of the reprobate for that they returned in heart into AEgipt the truth speaketh by it selfe No man putting his hand to the plough and looking bâ—â—â—kward is fit for the Kingdome of God Indeed to put the hand to the plough is as it were by the plough-share of compunction to open the soile of the heart for to bring forth fruit But he looketh back behind the plough who after the beginning of a good work doth returne to the euils which he had forsaken Which for that in no wise it befalleth the Elect of God it is therefore rightly said by the Prophet vers 17. They returned not when they went Likewise Homil. 5. They returned not when they walked because the Elect euery of them do so goe on to good thinges as that they do not retire from committing of euill thinges for he that continueth out to the end shal be saued Againe in the same homily expounding those wordes This was a ruuning Vision c. he teachâ—h That the holy Spirit according to the vertue of saith hope and loue doth neuer depart from the heartes of the Elect but according to Prophesie and differences of tongues and such like somtime to depart sometime to returne After this concluding saith he therefore in those vertues without which we cannot come to life the holy Spirit in the hearts of his Elect is permanent but in those by which the power of sanctity is manifested sometime it is mercifully present sometime mercifully absent Thus Gregorie In which wordes we may not regard whether aptly he did interprete the Prophet or otherwise but onely what his determination was touching the perseuerance of the Saints To. â— Moralium lib. 2. cap. 28 29. he proposeth a Question touching the holy Spirit How in Iohn 14. that can be a concordance The Spirit shall abide with you and bee in you with that Iob. 1. Vpon whom ye shall see the Spirit descending and abiding vpon him he it is which baptizeth with the holy Ghost If also it abide in the disciples How can it be therefore a peculiar signe wherby Christ is acknowledged to be him who baptizeth in the spirit Answering thâ— Question and reconciling these places he putteth difference betweene those gifts of the holy Spirit without the which we cannot come to life eternal those without which we may attain it Afterward his coÌ„clusioÌ„ is in these words therfor in those gifts without which we cannot come to life whether in Preachers or in all the Elect the holy Spirit is alwaies permanent But in such giftes whereby by manifestation thereof not our life is saued but the life of others sought for in no wise it is alwayes permanent in the Preachers for that alwaies indeed it beareth rule in their heart for to liue well and yet doth not alwayes shew forth by them powerful signes but sometime hee withdraweth himselfe from manifestation of signes that with so much more humility his vertues may be accompted by how much being had they cannot be holden But the Mediator betweene God and Man the Man Iesus Christ hath it in all thinges and alwayes and continually present for that from him the same Spirit is by substance produced Therfore fitly whereas it abideth in the holy Preachers it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing but in him by substance it abideth for all thinges Bedâ— Praesbyter hath plainely taught the same things vpon Iohns Gospell 1. chap. expounding that place Vpon whom yee shall see the Spirit c. For hee moueth the very same Question which also Gregorie did before him and doth giue altogether the same solution The Holy Spirit in the Elect partly to abide for aeternitie partly to depart for to returne to abide aeternally in respect of such vertues without which we cannot be saued to parted for a time in respect of other gifts Bernard de natura dignitate amoris diuini â— 5. v. 6. speaking of the nature of true Charitie which is that it neuer faileth hee citeth that of the Apostle 1. Cor 13. Charitie doth neâ—er fall away and hee saith that sometime indeed the effect of affection and of working doth stagger and wander so long as with this life Charitic cannot see but in part and by a glasse and in a mysterie but yet the entire and solid affection is alwaies permanent in her force Chap. 6. thus hee writeth Disposition is one thing Affection Affectus Affectio another Disposition is that which possesseth the minde with a certaine general power and vertue firme and stable which it hath obtained by grace Affections are they which in varietie the variable euents of things and times doe produce For the infirmitie of the flesh through the corruption of the first originall doth often offend often fall often doth grieuously hurt and receiueth hurt the Minde in wardly lamenting and rather suffering then doing that which is done amisse outwardly yet not loosing Charitie but out of Charitie mourning and crying to God Owretched man that I am who shall deliuer me from the bodie of this death Whervpon the Apostle saith I serue saith he the Law of God in my minde but my flesh the Law of Sinne and againe Not I doe worke that but Sinne dwelling within mee Therefore
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
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
that prayer Ioh. 17. prayed the Father for all the Elect which should beleeue in him That hee would keepe them in the faith and not permit them at all to fall away from the faith This doth Luther plainely deliuer vppon these words I pray for them I pray not for the World Saith hee So he prayeth for Christians and for all that shall be conuerted that they abide firme touching true faith and profit therin and proceed neither that they sall away from it These things Luther Therefore hath Christ obtained for all the Elect that they shall persist in the faith and neuer shrinke from it Wherefore it cannot bee in regard of this prayer of Christ that the Elect beeing indued with true faith should vtterly slide away from faith Hee that doubteth whether Luther was of this iudgement which I defend doth certainly declare That either he hath not been much conuersant in his books or doth not vnderstand Luther The testimonies of Bucer so many and such ye haue in my Lectures as that of his determination no doubt can be made But beside them I will also put downe these of new In Mat. 6. And leade vs not into temptation pag. 70. in the Entrance Seeing then none can take them out of the Lords hands Ioh. 10. And hee in no wise casteth off such as come vnto him Ioâ— 6. It is necessarie that such as are Christs once shall neuer be alienated from him In Ioh. 4. Vpon these words If thou knewest the gift of God For saith hee as the liuing and springing water out of the fountaine doth alwaies flow to quench the thirst of men So the Holy Spirit giuing testimonie to our Spirit that wee bee the Sonnes of God doth for euer take away the thirst of the good in that it maketh them finally blessed in fulnesse and here doth refresh them continually with sure faith This is that fountaine neuer failing for that it neuer forsaketh such as it once inspireth Rom. 8. in the Quaestion of Praedestination pag. 361. not much before the conclusion of the Third Question He concludeth Predestination to be a Diuine designement of the Saints vnto this that they should bee made partakers of euerlasting saluation by Christ the Lord. This verily is saluation saith hee that being inspired with Gods Spirit thou maist most fully see soundly iudge that which is truely good and prose quute the same with a most eager and constant studie Here of it is a good consequent That therfore the Elect vnto life aeternall are also Elect to this that they should prose quute that which is good with a continuall studie or with perseuerance And that which is by God decreed cannot be made frustrate wherefore the Elect and Saints cannot but perseuere in faith Likewise in ep ad Eph s câ—p 1. vpon these words Hee hath chosen vs that we should be holy Paul saith he Romans 8. doth treat of Election as is meete And when the Saints are compassed with most grieuous afflictions they would often distrust amongst these euills wherevnto they are throwne of the glorie promised to the sonnes of God if they did not relie vpon this buckler For it will come to passe that whatsoeuer their sufferings be they shal be at last glorified Neither can they be dispelled by any thing out of their inheritance which is in Christ Iesus He is our euerlasting Mediatour and we for euer ioyned vnto him our vnion with Christ is inseparable nether can it be but for euer Also vpon the same 1. chap. in his short treatise of faith page 34. Faith although it bee infirme euen in the Saints and therfore also more to be lamented they do commit the more sinnes as euery where both the old and new Testament doe testifie and examples too euident doe declare as in Peter Dauid and others yet doth it not suffer him who is therewith endued vtterlie to lie vnder as surprised He trieth our faith but yet for this purpose that wee may vnderstand how much imperfection is alwaies intermixed in vs. Hence are are afflictions and from thence these voices in the Psalm O God hast thou forgotten mee hast thou forsaken mee From hence it fell out that Peter by the Damsell was assalted and afflicted with the batterings of temptation but yet he fell not for euer for that God put vnder his hand For God doth alwaies sppport his Elect that at last he shall swimme out and break through for the gifts and calling of God is without repentance And what shall wee say to these things If GOD be on our side who shal be against vs which words of Paul are not to be vnderstood of some but of al Gods elect And God doth solace vs against this debility of faith by the mightie power of Christ whereby hee beareth rule ouer all and hath dominion ouer death and sinne For he verily died but he rose againe death being subdued hee ascended to the Father sitteth at his right hand maketh intercession for vs and let all the Elect applie these things to themselues and say Hee arose for mee c. And seeing he is our head he shall â—â—relie quicken vs and confirme vs neither can hee derelinquish the duty of a true head For we liue for his sake which loued vs therefore wee liue not for our owne loue Without doubt ours is required but it is imperfect and cannot vphold the hope of life aeternall Therefore that our hope might be certaine the cause of our life is setled in him not in vs. And therefore whatsoeuer excuse is alleadged touching vncertaintie of faith whatsoeuer commaunded and deliuered is vtterlie impious and blasphemous against the might amplenesses maiestie and loue and dispensation of Christ and doth oâ—erturne all faith and authoritie of the word which Paul presseth Rom. 8. and euerie where else Likewise pag. 38. in the Treatise of the Church quinto signo Touching Perseuerance saith hee wee haue a place 1. Ioh. 2. If they had been of vs they would surely haue continued with vs And that He that is borne of God sinneth not is thus to bee vnderstood Hee sinneth not wittingly and of knowledge Hee sinneth not impenitently for that a certaine efficacacie of the Spirit of Christ doth beare him vp For though many sins doe yet beset the godly yet doe they not perseuere in them or consent therevnto with a suffocation of conscience or of the Law of God See Augustine Of Repentance against the Donatists All these things Bucâ—r Here ye perceiue my Lords First that not vnfitly I did entreat of the perseuerance of the Saints when I did interpret that place of Iohn If they had beene of vs they would verily haue continued with vs. Againe neither did I interpret amisse that place of Iohn He that is born of God sinneth not in my Treatise of Perfeuerance when I gaue this interpretation That the Saints born of God did not sinne from the heart or with their totall and plenarie will and therefore not
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
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