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
all giuen freely and all effects of the first Grace And chiefly that gift of faith whereby we acknowledge that first Grace and feele it â—is termed Grace from this also I say that the Elect cannot fall Regeneration in like sort is a singular grace of God neither anâ— they vtterly depriued of this grace for the Holy Spirit doth preseruâ— that in the Elect euen vntill the last breath as hereafter I will declare Also Remission of sinnes is a graceâ— for it is freely giuen and from this they neuer fall because the sinner once remitted shall neuer be againe imputed vnto them For his gifts and calling are without repentance Rom. 11. The feare of God also hope and Loue towards God arâ— singular graces neither doe the Elect wholly loose these graces neither are they euer hayled to this passe that they contemne God as Epicures doe or that they vtterly despaire of God oâ— hate him Finally all those effects which in no wise are seperable from faith are called Graces and mine endeuour is that they can neuer in the Elect be vtterly extinguished for that if faith can neuer be totally extinct neither can such effects as are inseperably ioined with faith be vtterly wasted Therefore I doe vnderstand touching all these Graces in this Question That the Saints cannot fully fal froÌ„ Grace But yet there bee other gifts of the Holy Spirit and effects of that first Grace for that they are freely giuen but yet so as that they are in no wise necessarily and alwaies adharent with this vertue of faith as a greator puritie of conscience and heart as aâ—acriâ—â—e of spirit proceeding from a good conscience as great boldness in publishing and confessing Christ as an Heroicall fortitude of minde in beaâ—ing euery gâ—â—euous Crosse as a vehement and singular taste of the goodnes and fauour of God in vs as free and chearefull invocation of God and many other effects of faith which are as most splendent flames shining out of a burning fire Certainly as the flames of fire are extinguished either by withdrawing the â—ewell or by infusion of water although the whole fire at once and together be not vtterly extinct and as the beames of the Sunne by interposition of thick clouds are expelled out of of our Horison although the whole light of the Sunne be not vtterly taken away so these effects of saith formerly mentioned and of the holy Spirit by sinne committed by consent that they so can be remooued out of the mindes and hearts of the Saints yet 〈◊〉 through the diuine promise the substance of faith abiding I neuer did neither can it be denied seeing both the examples of the Saints in Scripture doe praegnantly demonstrâ—â—â— this and euery sanctified man doth experimentally finde this in hâ—â—selfe Dauid although hee did not vtterly loose his faith neither all feare of God neither all confidence and hope in God neither yet all loue of God for neither at any time did hee either wholly reiect the word of God or despair of Gods mercie or hated God yet that hee had lost many other things both himselfe confesseth in the repetition of them and prayeth for the restitution thereof The puritie of conscience and heart which before his sinne hee enioyed hee confesseth to haue lost while hee prayeth to bee washed and cleansed from his iniquitie Psal 51. Wash mee from mine iniquitie and cleanse me from my sinne Againe Purge me with Hysope and I shall be pure wash me and I shal be whiter then snow Againe Create in mee O God a new heart That ioy of mind wherein formerly hee reioyced in the Lord and did often exhort others likewise to reioyce saying Reioice in the Lord and be glad Oye righteous hee confesseth to bee lost after his fall whilest hee requesteth restitution thereof himselfe saying Fill mee full of ioy and gladnes and make my bones which theu hast smitten to reioyee Againe Restore to me the ioy of my saluation The sense whereby through faith he perceiued God to bee fauourable to him and as it were with a chearefull countenance to smile vpon him that it was extinct and turned into trembling wherewith he was throughout shaken while he saw God to be angry with him to frowne angeâ—ly vpon him hee confesseth saying Turne thy angry face from my sinnes and blot out all mine iniquities Likewise that free will of spirit whereby before voluntarily and with a willing heart hee constantly followed the things that were right after 〈◊〉 sinne if it was not vtterly extinct yet notwithstanding to bee exceedingly decayed insomuch that afterward hee fainted in the thingâ— of God himselfe teacheth when 〈◊〉 saith Confirme mee with thy principall and free spirit Therefore of these and such like effects of grace faith which are euen not vnworthily teaâ—â—ed graces for that they are freely giuen and are effects of Gods grace I doe not speake in this controuersie of the perscuerance of the Saints in faith and in grace for I am not ignorant that these fruits are 〈◊〉 lost but my discourse is both of that first grace and of the graces of the second kinde Of Saints NOW heare you what I will vnderstand by the name of Saints This name Saint when it is attributed to Men first it is generally taken for all them who haue consecrated themselues to the true God and giuen their names to Christ and doe professe him and his religion whether it bee before God truely and sincerely or if it be before men onely So the people of Israel though they were not all truely sanctified yet are they called totally holy So Paul calleth all Saints who haue giuen their name to Christ Rom. 1. So 1. Pet. 2. All Christians to whom he writ hee calleth an holy nation roiall Priesthood But specially 〈◊〉 properly this name is taken for thâ—â— which are not onely called but 〈◊〉 in veritie Saints in the sight of God And they are thus described in scrâ—â—ture Who being elected from all â—nâ—â—nitie in Christ and after in time 〈◊〉 called to Christ according to purposeâ—â— and endued with true faith in Christ and truely iustified by Christ 〈◊〉 regenerate by the holy Spirit 〈◊〉 and iâ—graffed into Christ and so 〈◊〉 graffed that now sinne hath no dâ—â—â—nion in them but Christ neither 〈◊〉 they walke any more after the flesh 〈◊〉 after the spirit and they are so 〈◊〉 by the spirit of Christ and prescrued as they are both affected with a perpetuall loue of the Law of God and withall they continually bend their care for the keeping thereof and on the contrarie inflamed with a constant hatred of sinne they likewise continually fight against sinne and they doe so fight that although at some time through the remissâ—neâ— of the strength of the spirit and debilitie of faith and by the excessiue violence of the flesh and sin in the battell as it were vnhorsed they bee throwne vpon the ground and so suffer and doe many things they would not and many things
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
which I would not it is now noâ— I that â—â—rke that is commit it but sinne that dwelleth in me Who may not here see that the Apostle doth fully and clearely conclude that the case is so farre otherwise that the Saints when they sinne actually as they call it ought to bee deemed to sinne with the whole and pleâ—â—â—y will and with all the heart and as well according to the inward as the outward mâ—◠〈◊〉 rather after a sort they 〈◊〉 〈◊〉 said it is not they who doe 〈…〉 Sinne dwelling within ther◠〈◊〉 the reason is for that the 〈…〉 doth not consâ—â—t â—◠〈…〉 and yet in the meanâ— time thâ—◠〈…〉 not excused from sinne neither 〈…〉 their sinnâ—s extenuated For 〈…〉 though not according to the 〈…〉 pull part that is the inward 〈…〉 they sinne not but onely according to the outward and in mind 〈…〉 they serue the Law of God but â—â— the flesh the Law of sinne yet â—â— very deed they are such as doe 〈◊〉 by their owne proper will If the Godly sinne with 〈◊〉 whole will therefore whatsoeâ—â—â— they will according to the flâ—â—â— they effect it but this contradicâ—â—â—â— the Apostle who saith 〈◊〉 5. 〈◊〉 â—â—â—sh â—â—steth against the 〈◊〉 〈◊〉 spirit against the fleâ—â— â—â— not 〈…〉 â—â—â— yeâ— would those yeâ— do◠〈…〉 speâ—ch is to â—â—e vnderstâ—â—d â—◠〈◊〉 〈◊〉 〈◊〉 for that 〈…〉 â—â—ght against the spirit that therefore the Saints cannot alwaies effect â—he things theâ— doe will according â—o the spirit and on the contrary because the spirit doth fight against the flesh therefore the Saints what things they will according to the flesh like-wise they are not able to performe Therefore as the Saints doe not loue God with all their hart â—nd all their minde for that flesh is a â—â—â— vnto them so they loue not sinne neither doe sinne with the whole heart for that the spirit doth hinder the doing thereof The Saints neuer sinne of purposed malice or as others will from the whole heart but alwaies either of infirmity or ignorance Now malice properly doth reside in the will and heart Mathew 15. Therefore the Saintâ— doe â—â—rme with plenary will the whole heart and full consent But that the Saints neuer of purposed malice doe sinne but alwaies either of ignorance or by infirmity is cleared by these testimonies Theiâ— Saints according to the 〈…〉 man are delighted in the laâ—◠〈◊〉 God for that is good Rom. 7. And 〈◊〉 they are delighted in-so-much 〈◊〉 they who are not delighted 〈…〉 are not Saints Therefore with Dâ—uid euery holy man doth truely vouch In the volume of this book â—â— written of mâ—â— that I should dâ—◠〈◊〉 will O GOD I will or I delighâ—â— therein for thy law is written witâ—â—â— my heart Psalmâ— 89. For thâ—y hâ—â—â— tâ—â— law of God written iâ— their â—â—â—râ—â—â—â— the Holy Spirit Ierem. 31. therefore doe they mâ—ditate in the same 〈◊〉 Psalmâ— 1 And in their â—â—â—rtâ—â— there is no guilâ— Psalmâ— 32. for thâ—y are true Isralites in whome there is â—â— guile Ioâ— 1. And they are â—nduâ—d â—â—â—â— the spirit of Christ whereby â—â—â—y 〈◊〉 ruled in the 〈◊〉 â—â—an else they weâ—â— no Saints Romans 8. And they lâ—â—â— righteousnesse and hate iâ—iquity Psal 44. For they loâ—â— the law of God Psâ—l 118. they like-wise lament with tâ—â— Apostle that they are captiâ—â—s 〈◊〉 so vnder sin Ro. 7. How theÌ„ can they of destinate malice sin so with their wholâ— hartâ— Aug. To. 7. de â—orr gratia c. 9. by the example of Dauid and Peter doth teach That all Saints when they sinne doe sinne being troubled for that Christ doth somewhat turn away his face from them according to that in the Psalme 29. Thou turnedst thy face from mâ— and I â—as troubled Now to sinne being thus troubled is not to sinne by endeuour of purposed malice but rather besides the purpose of the mind Againe To. 7. quâ—st 25. in Num. he maketh three sorts of sins some of ignorance some of infirmitie and some of the contempt of Gods commandements or â—s the Scripturephrasâ— there is with the hand of pride It is one thing saith he to contemne the commandements another thing to esteeme them as precious but yet either as ignorant or surprised to do the contrary But it is granted that the Saints doe not sin of contempt either of God or his commandements the which thing â—lso 〈◊〉 Melâ—â—cthon in 10. Cor. 1. doth write That they neuer growe into 〈…〉 picureall contempt for they 〈…〉 law and commandements of 〈◊〉 Psalâ—â— 119. Now to sinne of 〈◊〉 tempt and of destinate maliâ—â— â—â—â—â—â— one wherefore the Saints do◠〈◊〉 sinne of prâ—tensed malicâ— Wâ—â— then dare some diuines write agaiâ—â—â— me That they doe sinne with 〈◊〉 whole heart and plenary will Gâ—â—gorie 1. To. 1. in Iob c. 34 〈…〉 c 11. doth deliuer the same 〈◊〉 on of ignorance of infirmity bâ—â—â—deuour and of set purpose And 〈◊〉 saith that Paul did sinne of ignorance who saith But I therefore â—â—tained mercy because I did â—◠〈◊〉 Peter of infirmity when he deniâ—â— Christ and those Iewes purposâ—â— and by endeuour of whom the Loâ—d speaketh if I had not câ—m◠〈◊〉 spokâ—n vnto them they had bâ—◠〈◊〉 〈◊〉 againe they bâ—th saw mâ— and 〈◊〉 â—â—â—nd my father Ioh. 15. Out of these examples he declareth what it iâ— to sinne of infirmitie and what of purpose saying for it is one thing not to do good another to hate the teacher of good things â—s it is one thing to sin of praecipitation another to sinne of deliberation For oftentimes sinne is committed by pâ—â—cipitation which is yet condemned by counsel deliberation for through infirmity often it chanceth that we loue God and yet cannot effect it but to sinne of purpose is neither to doe good nor loue it But the Saints doe alwaies effect that which is good else no Saints where-vpon Augustine also de corrâ—pt gratia cap. 9. according to that of the Apostle To them that loue God all things doe worke together fâ—r good to them that of purpose are called Saints saith hee for these scilicâ—â— Saints who are called of purpose in this that they loue God they conâ—â—â—ue out vnto the end â—â— therefore according to Saint Grâ—gory to sinne of purpose be neither to doe nor to loue good and according to Augustine the Saints doe alwaies loue good for that in that which they loue thâ—â— continue forth to the end it iâ—â— good consequent That the Saâ—â—â— doe not sinne of purpose or detâ—â—minate malice Luther likewise doth deliuer tâ—â— same thing in euery placâ— Tâ— 5 〈◊〉 Comment maior in ep ad Gal 5. 〈◊〉 these words The workâ—s of tâ—◠〈◊〉 are manifest Hee saith in 〈◊〉 termes That Daâ—id and Peter 〈◊〉 they committed those 〈◊〉 sinnes did sinne of infirmity and not of set malice Here-vpon 〈◊〉 saith hee speaking of the 〈◊〉 saith the flesh in them doth lust 〈◊〉 the spirit therefore the desires and conflicts of the flesh will not be â—â—sent
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
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. 〈◊〉 〈◊〉
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
yet doe they not therefore presently hurt such as feele them But hereof we must thus iudge it is oâ—â— thing to bee sollicited of the flesh and not willingly to endure the coâ—cupiscences thereof but to walke in the spirit and to resist them â— â—nd another thing to assent â—nto tâ—â— flesh and iâ— security to fulfill the workes thereof and persist in them â—â—d yet in the meane space to disâ—â—â—ble piety and to brag of the spiâ—iâ— c. The former sort hee comforâ—eth while hee saith that they are â—ed by the spirit and are vnder the lâ—w to the other sort hee threateneth aeternall destruction Nay somtime it falleth out That the Saints doe fall and fulfill the lusts of the flesh as Dauid fell with a greiuous â—nd terrible downefall besides hee was the cause of many mens murther when his will was that Vriah should perish in the battel and therby also he gaue occasion to the enemies of God to boast against the people of God to adore their owne Idolls and to blaspheme the God of Israel Peter like-wise did horribly fall when hee denied his Maister But yet although those sinnes were hâ—inous yet were they committed not of the contempt of God or malice fore-thought but of infirmity Besides being admonished they doe not perseuer obstinate in their sins but repented Therefore ◠〈…〉 Doctor did noâ— well 〈…〉 in the Schooles that 〈◊〉 〈◊〉 Christ with the whole 〈…〉 with his whole heart did 〈…〉 Christ. Luthâ—r heâ—◠〈…〉 Againe a little after thâ—◠〈…〉 he faith whereforeth◠〈…〉 sinne fall â—nd euen gâ—◠〈…〉 but it is by ignorance fâ—◠〈…〉 they would not denye Câ—â—iâ—◠〈◊〉 loose the Gospell Thâ—se 〈…〉 Therfore neither did Peter 〈…〉 deny Christ for hee was 〈…〉 And if he would not willingly 〈…〉 him therefore did he no◠〈…〉 with a ful consent of wil. 〈…〉 Bucâ—r euery where doth 〈…〉 same doctrin scilicet that th◠〈…〉 do neuer â—in with a full will or 〈…〉 the heart of malice â—oâ—◠〈…〉 but alwayes of ignorance 〈…〉 of infirmity Take thâ—se 〈…〉 Vpon Rom. 7. he 〈…〉 dâ—eth this Question 〈◊〉 〈…〉 at c. How can this hee 〈…〉 That we will that which â—◠〈◊〉 and yeâ— doe it not that we doe â—â—il â—â—d â—â—â— will â—â— not â—â—â— hate it â—ay â—â—at we both doe â—nd not doe that which iâ—â—uill Now intending to determiâ—e thiâ— Question first hee â—oth inquire out wâ—at manner man â—he Apostle speaketh oâ— in his owne â—â—ample and summâ—rily he concluâ—eth That the Apostle speaketh of â—â—â—â—n regenerate who by a true â—aith hath already receiued the â—aw of God and doth loue it â—nd delight in it but yet hath noâ— receiâ—ed such a plentifull portion of the spirit of Christ that hee can 〈◊〉 follow the same as that he doth not often transgresse against â—â— not onely by concupâ—scence which euen faleth to men most perâ—â—â—t but likewise by sliding into 〈◊〉 and fiâ—thy offences as be fell â—â— Dâ—â—â—â— and euen to Peter before â—â—â—â—◠〈◊〉 â— more plentifull measure of the Spirit at the feast of â—â—â—â—coast For there he maketh mention of the examples of these two men In the next place he learcheth out how it came to 〈…〉 the same man being 〈…〉 doth both will and 〈◊〉 〈…〉 which he doth The 〈…〉 That it so commeth to 〈…〉 that in some man there is a 〈…〉 will one whereby he doth 〈…〉 to the Law another whereby 〈…〉 doth that which he 〈…〉 which followeth the 〈…〉 the Law another which is 〈…〉 knowledge drawne from the 〈…〉 and which is of thinges 〈…〉 else that this so commeth to 〈…〉 for that in the regenerate there 〈…〉 double man inward and 〈…〉 mind and flesh whereof one 〈…〉 to the Law of God the 〈…〉 to the Law of sinne From 〈…〉 therefore it commeth to passe 〈…〉 the Saints doe both the euill 〈…〉 would not and the good 〈…〉 they doe not wherefore 〈…〉 not with full consent â—â—â— with 〈◊〉 whole will not totally that is 〈◊〉 to the double man Againe in Rom. 8. sect 2. 〈…〉 〈◊〉 not liâ—â— after the lâ—sts of the flesh 〈◊〉 teacheth ouâ— of the Apostle That 〈◊〉 cannot be that they which are â—â—uely Christs and haue the spirit of â—â—rist should liâ—e according to the â—â—esh And hee fâ—ameth his Arguâ—ent in this forme Those whom the â—â—irit of Christ possesseth cannot 〈◊〉 after the flesh But they that are Christs the spirit of Christ possâ—sseth Therefore they that are Câ—rists cannot liue after the flesh 〈◊〉 Now to walke according to the flesh 〈◊〉 volâ—ntarily and with a willing and whole mind to follow the 〈◊〉 of the flesh and to obey the lâ—sts thereof with full will Therfore the Saintes do not sinne with the whole heart and pleâ—â—ry câ—â—â—ent of will Idem â—â— Mat 8 â—â—â—t 2. pag. 〈…〉 saith Hearein the Saints in siâ—â—iâ—g â—o differ from the Râ—probaâ—e for that they do hate that â—uill which they doe and â—resantly do decâ—â—ne from it being indeed righly perswaded of God â—â—d his will whereof it is that in mind they 〈…〉 his law and do deteâ—t the â—â—ill of 〈…〉 flesh but the wicked do loue 〈…〉 euil they commit and could 〈…〉 perpeâ—ually to adhâ—â—◠〈…〉 but onely that they fâ—are 〈…〉 either from God 〈◊〉 And a 〈…〉 after he teacheth That the 〈…〉 of the â—â—inâ—s do proceed from 〈…〉 〈◊〉 of faith saying 〈…〉 euer the Elect doe â—inne it 〈…〉 mâ—th from hence for that â—◠〈…〉 they 〈◊〉 dâ—fecâ—iue in that 〈…〉 swasâ—on Besides he faith 〈…〉 the Saints mind wanting 〈◊〉 â—â—nneth into sinne the 〈…〉 concupiscâ—â—ce therby turning 〈◊〉 the edge thereof Idâ—â— in Mat. 12. sect 4. pag. 〈…〉 hath these wordes Whosoeuer 〈◊〉 the knowne truth by 〈…〉 volâ—â—â—â—rily fâ—ll into 〈◊〉 〈…〉 willingly â—o sin it is necessary 〈◊〉 they did formerly condemne 〈◊〉 truth and that is to 〈…〉 holy spirit These thingâ—◠〈◊〉 Wherevppon it is manâ—fest 〈◊〉 the Saints Eleect doe 〈◊〉 sinne against the â—oly Ghost as 〈◊〉 there teacheth therefore they neâ—er 〈◊〉 mind to impiety after the knowne truth that iâ— willing scilâ—ce◠〈◊〉 full will they do neuer sinne as 〈◊〉 there doth 〈◊〉 what it is by relapse to fall from the heart into impiety Idâ—â—â—ect 4. pag. 308. The Elect saith he do neuer 〈◊〉 but of ignorance Againe thou sâ—â—â—â— at all times perceiâ—e in the Elect a câ—â—tainâ— feed of God and stâ—dy of the truth eueâ—â— wheâ— they oppâ—gâ—e the â—ruth 〈◊〉 doe 〈◊〉 lâ—â—e dâ—â—agreeing with it Againe â—â— many who liue lewdly being Elect thou maist perceiue a certaine 〈◊〉 loue of right and â—â—st And theâ—e thinges he writeth of the Elect before they 〈…〉 trâ—â—h or are iustifyed how â—uch morâ— aâ—e these thinges and of the Elect being now insâ—â—fied wherefore of thâ—â—â—â—e â—ddâ—th â—â—g 309 After they haâ—e receiued the 〈◊〉 â—scilicet the Elect what they 〈◊〉 they sinne therefore for that they are turâ—ed out of the way by 〈◊〉 lusts of the flesh so that they 〈◊〉 not attend vpon the knowne 〈◊〉 but they neuer
so farre dâ—â—line 〈◊〉 they haue and persecute â—â—â—◠〈◊〉 but forthwith rather out of the laâ— thereof they doe begin to desie aâ—â— detest that wherein they sinnâ—â— Ideâ— in Mat. 7 sâ—ct 6. pag. 〈◊〉 Therefore a godly man thus 〈◊〉 not sinne for that he cannot be â—â—uen ouer from the heart to 〈◊〉 and sinne as it is the maâ—ner 〈◊〉 wicked but with the Law of God in minde he shall be still delighâ—â—â— for that the seede of God of his word and the Spirit of his children abideth with him and for that hâ—â— is borne of God yet withall 〈◊〉 that hee hath no good in his 〈◊〉 he doth commit many things which he hateâ—h and are sinne◠〈◊〉 but because hee â—â— not delighted therewith in the inward 〈◊〉 〈◊〉 in his heart is addicted â—â— Christ and before all thingâ— deâ—â—â—eth to bâ— correspondent to the image of Christ neither finally maketh doubt that all things â—â—â— remitted vnto him for the merits of Christ and that he shal 〈◊〉 to that likâ—neâ— there shall also be no 〈◊〉 vnto him although a sinner for that he abideth in Christ Rom. 8 for God will not impute his sinnes vnto him Wherefore neither shall they bee sinnes as they are no debts which the Creditor hath 〈◊〉 〈◊〉 〈◊〉 he 〈◊〉 bâ— obliged and hath yeâ— mâ—de no payment For which 〈◊〉 he that is Christâ— as he 〈◊〉 〈◊〉 that is be wholly giueâ—â— and studiâ—â— to sinne which onely God imputeth and accompteth for sinne so it is necessaire that hee endeuour â—â—e studie of his will to his power neither accompt any thing â—â—â—â— pâ—â—cious then to compose himselfe â—â—tally according to his word Yeâ— iâ— the meane while many things according to the flesh 〈◊〉 vppon him â—â— thâ—â—â—â—â—â—◠〈◊〉 〈◊〉 〈◊〉 pray forgiue vs â—â—â— debâ—◠〈◊〉 〈◊〉 by the merit of Christ 〈◊〉 〈◊〉 〈◊〉 doth repose all his fiudciâ— â—◠〈◊〉 be paâ—doned so they shall 〈◊〉 〈◊〉 sinnes Whosoeuer therefoâ—â— shall not doâ— the will of the Fatheâ—◠〈◊〉 is shall not sâ—â—die from his 〈◊〉 〈◊〉 performance thereof for othe◠〈◊〉 to doe it is noâ— incidenâ—◠〈◊〉 〈◊〉 life hee neither hath knowne 〈◊〉 Father noâ— Christ he is not 〈◊〉 〈◊〉 God and as yâ—t wantâ—th the 〈◊〉 â—â— God 's Children and so in that â—â—spect shall be aâ— hypocriâ—â— although hee call to Christ Lâ—â—d◠〈◊〉 〈◊〉 that in his heaâ—t hee doth 〈◊〉 〈◊〉 knowledge the Lord wherein 〈◊〉 〈◊〉 â—â—n call him Loâ—d but 〈◊〉 of a true faith All these things 〈◊〉 Idem in Psal â— v. 1. pag. â— Fâ—â—tâ—â—â— it is to be obserued that the Prophâ—t saith not Blessed is 〈◊〉 â—◠〈◊〉 〈◊〉 been â—icked â— sinnes mâ—licious 〈◊〉 â—â—â— bâ— hath â—â—t had 〈◊〉 with thâ—â— hath not followâ—d their 〈◊〉 〈◊〉 their fâ—â—â—s hath 〈◊〉 〈◊〉 for 〈◊〉 â—â—â—m that are blessed and can liue according to Gods Law the seede â—f God and the good spirit doth so â—â—uaile that they cannot sinne that 〈◊〉 bâ—come peruerse and wicked with the whole heart Which thing â—â— expressâ— words Ioh. â—ap â— 3. doth touch for that they are borne of God But we dayly sin al as he conâ—â—sseth c. 1. and not a few likewise are ouertaken with euill doe follow for â— time the consultations of the wicked â—â— happened to Dauid Peter and others whereof the 〈◊〉 to satisfie his pleasure did admit both adultâ—rie and 〈◊〉 the other in desâ—â—â— of his life was so farrâ— drawnâ— that hee denied his Saiuiour Here by the sentence of Bucâ—â— both Dauid and 〈◊〉 are againâ— placed in the number of them whoâ— although they sinne yet sinne they not or â—â—◠〈◊〉 with the whoâ—â— heart Pâ—â—sently hee 〈◊〉 touching Mauâ—â—â—â— and the Thiefe saying Manasses King of Iuda may 〈…〉 haue sitten in the seat of the 〈◊〉 and wholly in malice to haue 〈◊〉 with them then whom 〈◊〉 of the Kings did euer establish 〈◊〉 Idolatry against the Lord or 〈◊〉 more innocent bloud of the Pâ—â—phets With him happily you 〈◊〉 combine the Thiefe cruciâ—â—â—◠〈◊〉 the Lord Christ. Both of them 〈◊〉 were the sonnes of God â—therwise neither could hee pray 〈◊〉 God from his heart and 〈◊〉 pardon of his sinnes neither 〈◊〉 the other haue attained the â—â—franchment of Paradise For sâ—ch 〈◊〉 are not borne of God as they vnderstand nothing of the things of God which Paul affirmeth of them â—â—ther can they indeed heare which thing our Sauiour doth testifie 〈◊〉 8. so haue they not any abilitie â—â—ther to seeke or pray for any 〈◊〉 matter Therfore both of them 〈◊〉 ordained to life and chosen to â—â—â—uation before the creation of mankinde and therefore indeede neither of them was wicked vngodly malicious though they committed â—anythings wickedly vngodly and 〈◊〉 for that a full and 〈◊〉 contempt of God and the 〈◊〉 and solid study of naughtinesse 〈◊〉 neuer in them although they had setled their seat with peruerse wicked men that is a resolute course 〈◊〉 life they had determined amongst them Hâ—â— illâ— But if the Elect yea euen before they be regenerate doe 〈◊〉 in themselues a certaine seed of God and of Pietie how much more is it so to be sentenced touching the Elect now being regenerated If therefore such a seede of Pietie bee alwaies râ—â—iant â—n them then do they neuer prâ—stitute thâ—â—sâ—lues into any 〈…〉 the whole will 〈◊〉 doe 〈…〉 The Explanation of the 〈◊〉 How it commeth 〈…〉 passe That the same 〈◊〉 man the euil that he will 〈◊〉 not that hee doth 〈◊〉 that respect also doth 〈◊〉 it and the good that 〈◊〉 would hee doth not 〈◊〉 in that respect hee also 〈◊〉 it IF any man doth 〈◊〉 vnderstand how it falleth out that 〈◊〉 same man 〈◊〉 〈◊〉 things which are right and yet doth them not and the euils which hee would not but loatheth and detesteth yet he doth let him reade Bucer vpon the place of the Apostle Rom. 7. where how that can be he handleth that question most learnedly and deuouâ—ly â—â—d by the examples of Dauid when he committed adulterie and of Peter when hee deâ—â—ed Christ hee doth manifest the matter before our 〈◊〉 The like â—ee doth â—â—brâ— controâ—â—rs Eccles in 〈…〉 de Iustif pag 132 The summe of Bucers answere to this Question iâ— this euen as before we haue briefely related This therfore commeth to passe for that in man there is a double will one wherein he confeâ—â—eth to the Law that it is good another which doth that which he detesteth one which followeth the knowledge of the Law another which followeth the knowledge drawne from our 〈◊〉 While therefore wee consider the Law of God with a true 〈◊〉 it cannot but please vs. Wherefore when this consideration preuaileth or taketh plaâ—â— iâ— vs then we necessarily doe hate the euills which the Law forbiddeth and loue the good things which it commandeth 〈…〉 when our good 〈◊〉 〈…〉 imbecilitie deriâ—â—d fâ—om 〈…〉 partly by violent and 〈…〉 lussts of the flesh is 〈◊〉 〈◊〉 the considerâ—â—â—on â—â—â—hat 〈…〉 which the Lâ—w prâ—poseth and 〈◊〉 haâ—lâ—d to
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
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
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
it doth depend on Gods sole mercy and vnsearchable Election For it is not of him that willeth nor of him that runneth but of God that sheweth mercy And Phillip 2. it is said It is God that worketh in vs both the will and the deed that is that we persist in faith And Philip. 1. I am content that he who hath begun a good worke in you wil finish it vntil the day of Iesus Christ Ier. 32. I wil giue my feare into their hearts that they shal not depart from me Which testimonies do clearly euince that perseuerance of whom Christ speaketh he that continueth vnto the end shal be saued to be a meere and free gift of God and the worke of the sole holy Spirit perfecting the same in the Elect. These thinges Hee then which nothing can be spoken more holy and apparant Would to God our did vnderstand this doctrine Now heare your selues in your Confession An. Domini 1539. art 7. This sole and onely Mediatour hath taken away our sinnes reconciled vs to his father hath imparted to all them the holy Spirit and Regeneration whom the Father hath giuen vnto him and such as heare his word This Regeneration together with all the merits of Christ the holy Spirit inspireth into the hearts of the faithfull doth conserue it vnto the end Let the word of conseruation be obserued if the holy Spirit in the Elect do conserue Regeneration vnto the end and that for the merits of Christ who hath obtained both of them vnto vs And Regeneration cannot bee preserued vnlesse faith also be withall conserued Therefore the Elect cannot being now regenerate and by faith in graffed into Christ vtterly fall away from faith and from Christ and that for the praier and merits of Christ Now the conclusion of that your confession is thus put downe word for word Whatsoeuer is repugnant to that which is now spoken wee acknowledge to be erroneous and false and therefore worthily to bee renounced But that doctrine diametrically is repugnant Whereby it is denied That in the Elect regenerate regeneration once begun cannot by the Holy Spirit be conserued vnto the end and therefore also that assertion That the Regenerate can loose that many of them indeed haue lost and doe loose the Spirit of Regeneration Therfore what to iudge of this Position and how to determine you vnderstand Moreouer of the saith specially of Dauid and Peter which two principally and by name were most cruelly buffeted by my friends what I think that yee haue explained amongst my Actes to wit in the answers to all the Arguments of my Aduersaries The summe is this So farre as can be gathered both out of the sacred Scriptures and Fathers and the most worthy Doctors of our Age Neither of them when they sinned did totally loose faith and vtterly fall from the grace of God And the reason is For neither of them did sinne of purposed malice God preseruing both of them from the sinne of that qualitie and continuing his feare and faith in both of them Which from hence specially appeareth for that both of them did so repent as that neither of them did againe returne to the sinnes of the same kind But besides the general testimonies produced and arguments we might also alleadge some few else of the constant faith of both of them if formerly we had not produced more then were necessary Of Peter there is a primary place Luc 22. I haue praied for thee Peter that thy faith faile not Tertul. de fuga pa. 540 doth otherwise teach of Peters faith That it was battered by Satan but yet protected by God at the intercession of his Sonne a Aug. To. 7. de corrept gratia c. 1â— de omni sideli qui super Petrum ipsum aedisicatus est intelligendam docet Mota fuit sides Petri sed non amota Robur sidei concussum sed non excussum To. 4. lib. 83. quoest c. 8. col 1334. Cum rogaret ne deficeret sides eius quid aliud 〈◊〉 gauit nisi vt haberet iust de liber fortis inâ—ictis per seuerantis volunâ—atem Item Quid â—irogauit nisipersâ—ueran vsque in finem Chrisost in Mat. 26. hom 88. nondefiâ—â—re id est non cuanescere Idem in Ezech. To. 2. hom 15. col 218. Cum negauit Christum suit scuherba cuius viriditaserat in mente quauit ipsa herba valde flexibilis pede conculcareâ—ur â—imoris Augustine also other-wise To. 7. de corâ— gratia c. 6. Christ did pray for Peters preseuerance vnto the end ca. 7. Peters faith failed not for that Christ obtained to him a most strong and inuincible will to perseuer Chrisostome other-wise who To. 2. in Matthew cap. 26. homil 3. saith Christ did pray for Peter not that hee should not deny him but that by his denial his faith shold not vanish Theophilact other-wise in Luk. 22. who saith That Peter was shaken for a time yet hee retained the seedes of faith And although by the blast of the Tempter the leaues were blowne downe yet the root liued Gregorie the first otherwise in Iob. 34. where hee saith That Peter fell vpon infirmity therefore the strength of his faith was battered as one would say but yet not demolished and that God whom he denied in voice he retained in hart Bernard otherwise lib. de natura dignitate amoris diuini cap. 6. who saith That Peter when hee sinned did not yet loose charity when hee lied in word that hee was not hee whose he was totally in heart Lut. likewise otherwise To 5. in cua Ioh. cap. 17. And Bucer vpon Ioh. cap. 6. sect 5. in epist ad Ro. c. 7 where he teacheth directly contrary both of Peter and Dauid to that which my Aduerseries blunder out as also before Bucer Bernard had taught of them both lib. de dig amoris cap. 6. The same plamely Bucer deliuereth of them both nay of all the Elect regenerate by the Spirit of God Psalme 1. and Psalme 51. Like-wise in libro do reconciliatione Ecclesiarum Art de Iustif And which is more Philip. himselfe in 1. Cor. 10. where he maketh great difference between the sinnes of Saul and Dauid and denieth that Satan entered into the hart of Dauid as of Saul or that the word was taken out of his heart as of Sauls He saith also that Satan did grieuously assalt ' Dauid but could neuer draw him to Epicureall contempt or hatred of God as he brought Saul How then are not some ashamed to aequalize the sinne of Peter to the sinne of Iudas and Dauids sinne to Sauls wickednesse and to crie out clamorously as well the one as the other to haue lost faith totally Now also most excellent Worthies what my faith and confession is touching the perseuerance of the Saints in the faith abundantly and as I hope apparantly yee haue mine explanation Blessed be God SVNRDY POSITIONS OVT OF THE PRAELECtions of ZANCHIVS which were carped at by his Aduersaries accordingly
God 14 Sinne in respect of God doth not fall out by change but by the diuine counsell because by the diuine and that voluntarie permission neither yet is Sinne the effect of diuine Praedestination or of God because the malice of Sinne or of the sinner is not of God Therefore none can be said to haue been Praedestinate of God to Sinne as it is Sinne. 15 Permission and that voluntarie whereby God permitteth sinne is a worke of God and therefore good but sinne permitted as it is sinne is not a worke of God but partly of Satan partly of Man Roge quis audial dâ—minum dâ—centem Non vos me elegistis sâ—d ego vos audeat dicere credere bomines vt â—ligantur cum potius eligantur vs câ—â—dant Aug de praed Sanctorum â— 17. 16 All men are Praedestinate some to life some to death aeternall 17 Without Christ none can either bee praedestinate to life aeternall or effectually called or truely iustified or eternally glorified 18 Whosoeuer are praedestinate to life euerlasting as to the end are also Praedestinate to the due meanes by which it is receiued Faith therfore the workes of faith and perseuerance in faith or the beginning progresse and consummation of Saluation all are effects of Praedestination 19 God whereas hee could yet would hee not vouchsafe all men confusedly the grace of Praedestination aeternall 20 God doth be-blind harden and destroy some therefore them to make blind harden destroy hee decreed eternally 21 The finall and principall end both of the reprobation of some and election of other some is Gods glorie which both in the reiection of the wicked and election of the godly doth shine plentifully 22 To bee created and suffered to fall into sinne and into death are effects of Praedestination common to the Elect and Reprobate but to be enriched with grace faith workes perseuerance of faith and finally life eternall are effects proper to the Predestination of the Elect but to bee forsaken in their sinnes perpetually to bee blinded hardned and finally damned are effects of Reprobation proper to the wicked 23 This argumentation a posteriori that is from the effect God created men then did voluntarily permit them to fall into sinne and by sinne to run headlong into death finally of them some he deliuereth and saueth from thence by Christ mercifully others in their sinnes hee forsaketh most iustly blindeth damneth but both he doth to for his glory Therefore God from aeternity hath decreed to doe all these things is not a sophistication but a demonstration And this is the praedestination of the Godly and vngodly None is praedestinate to aeternal life conditionally if he do belieue if he obserue the Law but whosoeuer are praedestinate therevnto are absolutely and simply praedestinate so that euen they therefore do beleeue and keepe the Law because as to life so also they are praedestinate to beleeue and obserue the Law 25 The Elect only attaine true iustifying faith but the Reprobate although they seeme to beleeue for a time yet their faith is not true but temporary and therefore hypocriticall 26 Whatsoeuer good the Saintes haueor do they therefore haue and do it because for the enioying and acting thereof they were from aeternity freely praedestinate Therefore the beginning of Saluation that is faith and the proceeding that is good workes and the end that is finall perseuerance and plenary possession of Life eternall are free effects of diuine praedestination or of God praedestinating Wherfore neither Faith nor good workes can be the cause of predestination seeing the Apostle saith not Hee hâ—th ' chosen vs because we would bee holy but that we should be holy Neither therefore did I obtaine mercy for that I would be faithfull but that I might be fathfull 27 It is no impiety to say The Reprobate therefore not to beleeue not to repent not to obserue the Law because they were praedestinate not to beleeue not to repent not to keepe the Law seeing the Lord thus speaketh Therefore ye do not beleeue because yee are not of my flock Againe Therfore ye do not heare because ye are not of God 28 Nay it is not impiety to say the Reprobate do therefore the works which are euil in the Reprobate because they were praedestinate to do them seing the holy Spirit doth teach this in the Scriptures Acts. 2. 4. 29 Neither Praedestination nor God can be said to be the cause of the sinnes which wicked men do commit or that God did praedestinate the wicked to sinne both for that the warfare whereby wicked men do sinne is not of God but of Satan as also for that God hath praedestinate none to sinnes as they be sinnes but onely as they be either actions in themselues and therfore not euill or punishments of sinne 30 Rather therefore the wicked in doing these things do sinne to the doing whereof they are praedestinate of God because the workes of God otherwise in themselues good they doe infect with the naughtinesse of their fleshly mind 31 Therefore the proper efficient cause of sinne is that home-bred infidelity and mallice in men 32 In euery sinne there be two thinges The worke which is done or at leastwise the action either internall or externall and the naughtinesse of the sinner by which it is effected that the work or action is made sinne The worke of God for he worketh all in all but the euil in no wise In that therfore the wicked doe that worke they haue it of God and of Gods praedestination but in that by doing they sinne through their owne naughtines neither is that of God nor haue they it of Gods praedestination 33 The effects of the grace of God in the Elect first Redemption from sinne and death by the blood of Christ the second effectuall calling by the holy spirit to the participation of this Redemption The third and therefore an actuall separation from the filthines of other men of the world The fourth a reall incision into Christ and therefore the fift iustification by faith the sixt Regeneration the seauenth true sanctification to do the acceptable will of God the eight Remission of daily sinnes the ninth the presence Sophistae dicunt Deum nòn praedestinasse in praeâ—erito sed semper in praesâ—nâ—i Zanchius of the holy Spirit the tenth the gift of eternall life 34 Although God praedestinating be not vnder time yet men praedestinated are vnder time Wherefore seeing the holy Spirit perpetually in the Scriptures saith that God hath praedestinated vs and that before the world was made and not to praedestinate we do duly conclude That Praedestination was determined from all aeternity 35 Praedestination is aeternal wherfore we which were elected from aeternity haue been deare and acceptable to God 36 Praedestination is vnchangeable therfore the saluation of the Elect is most certaine and they can neuer perish 37 Some certaine men are praedestinate to life and not all therefore is the number of the
vnbeleeuers but onely for other many that is the Elect and that for all those many 5 Neither did Christ pray vpon earth nor now mediate in Heauen for the Reprobate but onely for the Elect beleeuers and in time to come to beleeue in him But remission of sinnes is obtained by the intercession of Christ 6 Likewise none but the Elect are truely endued with the Spirit of a Regeneration who are truely Christs Rom. 8. But without the spirit of Regeneration forgiuenesse of sinnes is not gotten 7 So also true and iustifying faith Tit. 1. Ro. 10 2. Thes 3. Act. 13. is onely proper to the Elect. How then can the Reprobate attaine remission of sinnes 8 To the wicked Reprobates Ro. 5. there is no peace as saith the Prophet but of remission of sins doth follow true peace 9 From remission of sinnes doth alwaies follow Title to aeternal life and after Title the possession it selfe but the Reprobate neuer haue any Title vnto life aeternall much lesse to the possession thereof 10 To attaine remission of sins and to bee iustified are all one Râ— 4. Now none are iustified who are Râ— 8. not praedestinate and elect to iustification and life aeternall and whosoeuer are iustified shall bee glorified Rom. 8. Therefore the Reprobate shall neuer obtaine truely remission of sinnes therefore it can neuer be frustrate in them in whom it is not at all 11 By that speech of the Apostle GustaueruÌ„t non comederunt Zanch gustant sed â—ox expâ—unt Ideâ— Diserimen inter doâ—â— Spiritus saâ—cti simplicitèr et donâ— Spirit â—s sancti regenerantis Zanchius to the Hebrewes cap. 6. it is impossible that they who are once illuminated and haue tasted of the heauenly gift and haue been made partakers of the Holy Spirit and haue tasted notwithstanding of the good Word of God and of the powers of the world to come and are fallen away to bee againe renewed to repentance it cannot bee concluded that the Reprobate are endued with the true spirit of regeneration with a true and iustifying faith and therefore with true remission of sinnes yet that many of them are affected with a temporary faith and some tasts of the Holy Spirit this and other places doe plainely teach 12 The place 2. Pet. â— touching Hypocrites for hee that hath not these tâ—ungs is blind which seeth nothing afarre off forgetting that he was purged from his old sinnes is to be vnderstood according to the custome of the Holy Scripture which doth call Saints according to the iudgement of Charitie iust and purged from their Sinnes although they are not al so before God so many as are baptized into Christ and haue giuen their names to Christ and confesse him for all such are sacramentally clensed 13 That of Ezechiel cap. 18. If Conditionalis propositio nihil ponit in forma Zanoh Psal 1. 112. the iust doe auert from his iustice is not to be vnderstood of him who is truely iust but of him who onely seemeth to men to be iust For neither can hee who is truely righteous finally fall from iustice to iniquitie and die therein of which finall and perfect auersion the Prophet speaketh Now Hypocrites being iust onely before men doe neuer obtaine true remission of nnes before God therefore it cannot be prooued by this sentence that it is frustrate .. 14 That Mat. 18. So your heauenly Father shall doe to you vnlesse you forgiue euery one to his brother from the heart their offences doth not conclude That sinnes once truely released can agaïne bee called into iudgement but this onely That such men are deceiued who thinke their debts to bee remitted from God vnto them when as they doe not forgiue trespasses to their brethren FINIS