A Christian Survey for the Conscience, Lecture 2

A Christian Survey for the Conscience · Lecture 2

p. 307SVNRDY POSITIONS OVT OF THE PRAELECtions of ZANCHIVS, which were carped at by his Aduerſaries; accordingly as hee was en…ined by his Reuerend Maſters to exhibit a ſumme of them.

The whole Treatiſe of the Book of Life is diſtinguiſhed into theſe Poſitions.

A BOOKE is not aſcribed to God, but onelyonly Metaphorically, and it is nothing elſe but an eternall, certaine, and firme Decree, and p. 308Praeſcience in God, for all ſuch things: which either he or wee are intending to doe.

2 Three Bookes by Metaphor are attributed to God: One is, wherein all men and their names were written, yea euen before they were borne. And this is nothing elſe but the Praeſcience, wherby God from all aeternitie did foreſee all men whom he did purpoſe to create, their names and actions, whereof in Pſal. 139. and appertaineth to Gods prouidence: ſo that it may be called the Booke of Gods prouidence. The next is that wherein are written all men which are born andAug. de …iu. del. 20. c. 14 their actions, that eueryevery one according to their actions may likewiſe be iudged, whereof Apoc. 20. And this belongeth to the generall iudgment of God: ſo that it may rightly be termed the Booke of the general iudgement. And this is nothing elſe, but the knowledge or remēbrance which God hath of all ſuch things as each one hath, or doth doe; that p. 309according to the things hee hath done eueryevery one may be iudged. The third Booke is that, wherein all that truely belong to life eternall were written from all aeternitie, that is, were fore knowne and praedeſtinate. And this is nothing elſe, but that aeternall and certaine Praeſcience of God, and Praedeſtination of al them, whom God hath decreed aeternallyAug. ib. c. 15. Non Deum iſle liber coinmemora… ſed Praedestination…m ſignificat. by Chriſt to preſerue to life euerlaſting whervpon as in the Scriptures it is called the Booke of Life; ſo alſo it may be termed the Booke of Praedeſtination.

3 Although by the name of the Booke of Life, the Holy Scripture and Law of God be vnderſtood; vsus Eeeleſ. 24 for that it giueth precepts appertaining to life: ſometime alſo that good and temporarie opinion which the Church holdeth of Hypocrites, while they abide in the faith of Chriſt, as though they likewiſe did belong to life aeternall, is called vſually the Booke of Life: yet properly the Booke of Life is that p. 310certaine and eternall Praedeſtination, wherein all, who ſhall be ſauedExod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. …0. 14. 21.Exod 32Dan 12Ezek 13Luke 10Phil 4Rev 3:11 by Christ, are written, neuer againe to bee razed out. And of this Booke ſpeaketh Eſaias, in this fourth Chapter.

4 Such as were once written in this Booke of Life, they can neuer bee blotted out; Or ſuch as are Praedeſtinate to life aeternall, can neuer from thence be reiected into death aeternall.

5 Some (to wit Hypocrites) areDeleantur ſecundum ſpem eor…m; ſecundum autem aquit at em tu…m quid dico? non ſcribantur. Aug. i… ▪ …n Pſal. ſaid to bee razed out of the Booke of Life, when their Hypocriſie being diſcouered, they appeare both to the Church, and to themſelues, what manner men they are, and that they are not truely prae-ordained to life euerlaſting.

p. 311Axiomes which w…re propounded touching the Booke of life, to bee diſputed vponupon in the Schooles.

THE Booke of life that Diuine purpo wherein all a…e written to aeternall life, to be poſſeſſed for Chriſts ſake, whom from euerlaſting God hath adopted to himſelfe for his ſonnes.

2 Whoſoeuer are written in this Booke, are called effectually iuſtified, ſanctified, and of neceſsitie to be glorified.

3 Such as are once enrolled in this Booke, can neuer bee againe blotted out.

4 Whoſoeuer beeing called to the Goſpell beleeueth in Christ, ought to beleeue that himſelfe is written in the Booke of Life, together p. 312with al other the Saints from all aeternitie.

5 And therefore hee ought, relying vponupon this confidence, in ſanctitie of this preſent life, goe out induſtruouſly to that glorious life to come, in a right courſe by the way of good workes.

6 For whoſoeuer of vsus are recorded in the Booke of life, wee are no leſſe deſigned to follow ſanctity and doe good workes, then to attaine life it ſelfe.

The Treatiſe of Grace ſtandeth vponupon theſe branches.

THE fiue degrees of our ſaluation are gathered out of the wordes of the Prophet Eſai. 4. Firſt, The grace of God eternall in Chriſt, whereby alone hee was mooued to p. 313praedeſtinate and ſaue vsus. Secondly, Praedeſtination it ſelfe, or our conſcription to life eternall. Thirdly, Our effectuall Vocation to Chriſt and Holineſſe. Fourthly, Iuſtification or remiſsion of ſinnes, and our waſhing from filthineſſe, after which followeth ſanctification, and reformation. Fiftly, the continuall guidance of God, after which followeth euerlaſting peace, life, glorification.

2 So it is called grace, for it isAug. …p. ad Sextum praeſq…ter. & de natura & gratia. c. 4. freely giuen. And this Etymologie doth belong to Gods graces, That they are freely giuen.

3 Grace is diuided into Grace which is not onelyonly freely giuen, but alſo maketh acceptable to God; and into that Grace, which indeed is freely giuen, but doth not make acceptable to God: for which cauſe that is called of the Schoolemen, Grace making gratefull: but this; Grace freely giuen.

4 Grace making gratefull, is properly the euerlaſting fauour of p. 314God, and free beneuolence; wherwith he hath loued vsus in Chriſt, and whereby he was onelyonly moued to elect vsus vntounto aeternall life, redeeme, call, iuſtifie, glorifie.

5 This Grace making vsus acceptable, or the free louelove and fauour of God to vsus ward, is in God himſelfe; in vsus onelyonly the knowledge & ſenſe thereof.

6 There is indeed a double louelove of God; one generall, whereby hee loueth all his creatures, euen the very wicked, to wit, in that he willeth and doth well to all: of which Sapient. 11. Another ſpeciall, wherwith he loueth the Elect only to aeternall ſaluation; of which Rom. 9. Iacob I hauehave loued; and eueryevery where in ſcripture, Yet properly the Grace of God is taken for the free louelove of God toward the Elect.

7 This Grace was giuen vsus before all aeternitie, by which he loued vsus from all beginnings; but made manifeſt in time, partly, when hee promiſed, but then ſpecially when p. 315hee did actually exhibit Christ, 2. Tim. 2.

8 This Grace that maketh vsus acceptable, is the fountaine & cauſe of all other graces, and benefits of God.

9 The Graces likewiſe of Faith, Regeneration, Hope, and LoueLove, are re…ed Graces making acceptable; but improperly and ſecondarily; For they are effects of that primarie and aeternall Grace.

10 But the Grace of prophecying, of ſpeaking with tongues, and others, whereof 1. Cor. 12. are euen the effects of that firſt and aeternall grace, and they tend to the ſaluation of the Church in generall, but not the ſaluation alwaies of them doe they appertaine, to whom they are giuen.

11 Theſe Graces, for that they doe not alwaies make for the ſaluation of them to whom they are giuen, therefore alſo are they giuen to many Reprobates.

12 And although they doe not p. 316make for the ſaluation of the Reprobate to whom they are giuen▪ yet for that they tend to effect the ſaluation of the Elect, and reſtauration of the Saints, therefore are they taken to be effects of the firſt grace▪ in this reſpect, that they doe come from the aeternal & free louelove of God (not indeed toward the Reprobate) but towards the Elect, for whoſe ſaluation they are communicated.

13 Grace in the firſt and proper acception, that is, the aeternall and free louelove and fauour of God, is the beginning, conſummation, and end of our ſaluation, from whence hauehave and doe proceed our whole ſaluation, and whatſoeuer make for our ſaluation.

14 That, from whence God (as I may ſay) was moued to elect and praedeſtinate vsus vntounto life aeternall, was his Grace onelyonly, or his good will towards vsus, and good pleaſure and louelove. As for the laſt and principall end, it was his Glorie, to wit, That his Goodnes, MercieMercy, and duſtice might bee manifeſted, and ſo glorified. The Apoſtle doth deliuer both of them Ephe. 1. He hath choſen vsus in Christ, in himſelfe, according to the good pleaſure of his will, (this is the firſt) to the praiſe of the glorie of his grace. This is the ſecond.)

15 Our ſaluation is totally of Grace. And becauſe of grace, therefore it is certaine; and, becauſe certaine, therefore ought we, beeing freed from all feare and doubtfulnes (or trembling) with a cheerefull heart and ioyfull conſcience, continually giuegive thankes to ſuch an Heauenly Father in Chriſt, beleeue in him, hope in him, call vponupon him, louelove him, conforme our ſelues to his will, ſtudie to accompliſh his commandements, and to prepare our mindes to endure al torments for his Names ſake; and to ſay with Dauid, What ſhall I render to the Lord for the b…nefits he ha…h done vntounto me? I wil receiue the cup of ſaluation, and call vponupon the Name of the Lord.

p. 318The Treatiſe of the Praedestination of the Saints, is ſeuered into theſe ſpeciall heads.

THE louelove, whereby GOD loueth all things, euen the wicked, is different from that whereby he hath ſo loued ſome from all aeternitie, as that alſo hee hath praedeſtinated them to life aeternall.

2 Of all men which euer were, are, or ſhall be, fallen into the pit of ſinne, ſome God hath taken vp, ſome left therein, and therefore did decree to deliuer ſome, and other to relinquiſh there. And this is Election and Reprobation.

3 The Praeſcience of God is taken ſometime for that knowledge, wherby God from euerlaſting in generall p. 307did know as well ſuch things as ſome admitted that is ſinne, as alſo what himſelfe would doe, whether in the Elect or in the Reprobate, or in other creatures. Thus both in Fathers and Schoolemen: ſomtime for that knowledge, wherby ſpecially ſome, that is, the Elect, hee did with affection of louelove, foreknow as his, that loued them from aeternitie; as Rom. 8. foreign. Rom. 11. God hath not reiected his people (quam foreign. which hee foreknow; or it is taken for Praedeſtination it ſelfe.

4 Praedeſtination is a part of his Prouidence; and both (according to the Schoolemen) is onelyonly of ſuch things which God himſelfe doth and will doe. But Prouidence is extended to all things; and Praedeſtination reſtrained to creatures endued with reaſon; although ſometime (in the Fathers) Praedeſtination is taken for Prouidence, and ſo it is extended abuſiuely to al things.

5 To Praedeſtinate (in the Latine p. 308tong) is in the beginning to deliberate before-hand, determine, reſolue with thy ſelfe, to doe a thing before thou doeſt it: againe, to purpoſe before, and to appoint and direct before-hand, of ſome thing to a certaine end: Alſo amongſt the Graecians, foreign ſignifieth to define before thou doeſt any thing what thou wilt doe, then, to determine eueryevery thing before it bee done to the certaine end and vſe thereof. And Moſes the Hebrue, in the Holy Bookes, that which the Septuagint doe tranſlate foreign, hee hath (Habhde… ) which ſignifieth to ſeparate to a certaine vſe one thing from all other things. As when the Lord from the corrupt Maſſe of all other people did ſelect, ſeparate and diuide his owne people Iſrael to the true worſhip and true Religion.

6 This name of Praedeſtination may, if wee reſpect the ſignification thereof generally, bee extended to all creatures, euen vnreaſonable, p. 309nay alſo without life. But in the Fathers it is onelyonly of Men and Angels, both of euill and good: but in the Scriptures this name is onelyonly vſed touching the Elect; Therefore they onelyonly are ſaid properly to bee praedeſtinate.

7 Therefore the definition of Praedeſtination is Triple; one moſt generall, compriſing all creatures; another generall, extending it ſelfe to all men; the laſt ſpeciall, pertaining onelyonly to the Elect.

8 The firſt Praedeſtination is that aeternall and immutable Decree of God, whereby hee hath deputed and ordained eueryevery thing before it was created, to his certaine both vſe and end.

9 The next Praedeſtination is that aeternall and immutable decree of God, whereby hee hath from all aeternitie determined with himſelfe; firſt, both to create all men, then to permit them to fall into ſinne, and runne headlong into death; then ſome of them to vouchſafe in Chriſt p. 310freely both of his grace and of life aeternalll; but others not to dignifie with this grace, but with … tanas both to ſmite with blindnes and to indurate, at alſo to deſtroy aeternally: and (that) for this end, That both in theone ſort his diuine goodneſſe and merciemercy, and in the other his diuine power and iuſtice may be declared; and ſo God in all may be glorified.

10 The third, that is the Praedeſtination of the Saints, is that aeternall and immutable Decree of God, whereby, without any merits of men, hee hath with himſelfe determined ſome certaine men beeing brought in due time into this life, & ſallen together with others by the worke of the Diuell into ſinne andNo free iuſtification by Chriſt, vnleſſe wee defend free praedeſtination in Chriſt. Zanchius. death, to ingraft into CHRIST, and by faith to iuſtifie, and beeing ingrafted into Chriſt to regenerate, and to ſanctifie vntounto his heſts, beeing ſanctified by a continuall forgiueneſſe of dayly ſinnes to attend vponupon, and by the perpetuall grace p. 311of the holy Spirit; finally, as the Sonnes of God, and co-heires with Chriſt of the celeſtiall Kingdome, to endue them with a bleſſed and aeternall life; and all this, That in them the merciemercy and goodneſſe of God may perpetually bee magnified, and God himſelfe for euer glorified.

11 God knoweth nothing or willeth now, which he hath not alſo knowne from aeternitie, and (likewiſe) willed. Therefore Praedeſtination is aeternall.

12 The aeternall and ſimple will of God is immutable. Herevpon that, Rom. 11. The gifts and calling of God is without Repentance. Therefore Praedeſtination is vnchangeable.

13 No man is the efficient cauſe of his owne Praedeſtination; butPermittere …ccata nòn …st concede…: ſed non …elle imp… …iri cum o… … Zancl. the ſole, ſimple, and aeternall will of God.

14 Sinne, in reſpect of God, doth not fall out by change, but by the diuine counſell, becauſe by the diuine p. 312and (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 hauehave 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 d… minum d… centem, Non vos me elegiſtis, ſ…d ego vos: & audeat, dicere, credere bomines vt …ligantur, cum potius eligantur vsus c…dant. Aug de praed. Sanctorum. …. 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, p. 313progreſſe, 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, p. 314hardned 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 p. 315to 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 hauehave 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 h…th' choſen vsus (becauſe we would bee holy) but that we ſhould be holy; Neither therefore did I obtaine mercy (for that I would be faithfull) but p. 316that 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 p. 317be ſinnes, but onelyonly 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 eueryevery 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 hauehave it of God, and of Gods praedeſtination; but in that by doing they ſinne, p. 318through their owne naughtines, neither is that of God, nor hauehave 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 preſenceSophiſtae dicunt, Deum nòn praedeſtinaſse in prae…erito, ſed ſemper in praeſ…n…i▪ Zanchius of the holy Spirit: the tenth the gift of eternall life,

34 Although God praedeſtinating be not vnderunder time, yet men praedeſtinated are vnderunder time. Wherefore ſeeing the holy Spirit perpetually in the Scriptures ſaith; that God hath praedeſtinated vsus, and that before the world was made, and not to praedeſtinate p. 319we do duly conclude, That Praedeſtination was determined from all aeternity.

35 Praedeſtination is aeternal; wherfore we which were elected from aeternity, hauehave 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 Elect certaine; which can neither be increaſed or diminiſhed.

38. The praedeſtination of Saints is totally free: and the Saints are praedeſtinate to life, to faith, to all the giftes of God, without any their merits either paſt, or to come, and without any aaIoh. 6. Que verbo p…rp…ndens Aug. contra 2. …p. Pelrg. lib. 1 c. 19. Chriſtum dicere traxerit no duxerit…cur? n… vllam noſtram praecedere crea ansus voluntatem aut meri…um Quis ènim …rabi… ſiv…. lebat? et …amèn nemo venit niſt velit, trahitur mi…is modis vt v…lit, ab illo qui nouit intùs in hominum co… dibus operari, …òn vt homines v… lentes credant ſed v… volent…s ex nolen…ibus ſiant Zanch ex Auguſtino.John 6good vſe of free will, finally, without any cauſe in them beſides the wil of God.

39. Our ſaluation is more ſafe and certaine in the hand of God then in our handes.

p. 32040 Such as are praedeſtinate vntounto life aeternall, to them alſo are praedeſtinate good works wherein they may walke; therefore none of the Elect being of yeares from hence go to heauen without the ſtudy of good workes.

41 Wherefore they do admit a fallacy of diuiſion, who thus reaſon: If I bee praedeſtinate to Saluation, I ſhall alſo bee ſaued without good workes.

42 But on the contrary, the Sonnes of God do thus conclude: I am praedeſtinate to life aeternall, therefore I muſt walke in good workes; for that to them who are praedeſtinate to life, good workes are praedeſtinate wherein they muſt walke.

43 Whoſoeuer doth diſcerne in himſelfe the effects of Predeſtination, that is, that he feeleth himſelf effectually called, iuſtified endued with faith and care of good workes, hee ought moſt certainely to perſwade himſelfe that hee is of the number of the Praedeſtinate,

p. 31244 For there be two waies, wherby the Elect are made certaine that they are predeſtinate to life eternall. The firſt is a priori, of from the cauſe: this is the goodneſſe grace, and louelove of God ſhed a …ro…d in our hearts, or the Spirit of God, which beareth teſtimony to our ſpirits, That wee are the ſonnes of GOD: of which way, Rom. 8. The other is a poſteriori, or from the effects of Predeſtination and grace; which are vocation, iuſtification, and ſtudy of good workes: of which way, 2▪ Pet. 1.

45 By this note are truely diſtinguiſhed the Elect from the Reprobate; for that the Elect being now regenerate, continually haters of ſinne, do walke in the ſtudy of good works; and ſo walk, as though ſomtime in walking they doe fall into ſinne, yet are they cautelous before hand leſt they ſhould fall, and afterward leſt they perſiſt in their fal, and ſo with whole heart and whole will they neuer ſinne. But the Reprobate are ſo captiues to Sinne and Satan, p. 322and to his concupiſcences, (as to royall commandements) from the hart, and alwaies, and in eueryevery place to their power they are obſequious: as that, allthough (for a fit) they appeare to beleiue in Chriſt, to ſtudy for good workes, and ſo to bee of the number of the Elect, they doe neuer in ſincerity louelove the Law of GOD, they neuor truely doe hate ſinne.

The Diſcourſe touching the blinding of the Wicked, conſiſteth of theſe Propoſitions.

THat God doth indurate,Exod▪ 4. v. 8. Iob 12. ex. Eſa. 6. Ro. 1. 9. 2. Theſ. 1.Exod 4:8Job 12Isa 6Rom 1:92 Thess 1 make blind, giuegive ouer into a Reprobate ſenſe, that they doe ſuch things as are not conuenient, the Holy p. 323Scriptures doe apparantly deliuer.

2 But he doth onelyonly harden the Reprobate, not the Elect.

3 And although hee doth at laſt forſake all the Reprobate, and depriue them of his light, and ſo (after a ſort) make blind, and indurate al, yet is God ſaid in the Holy writ to beblind and indurate with this kind of excaecation, (of which Eſai and Moſes in Exodus, and the Apoſtle. Rom. 1. 9.) not all, but onelyonly ſome notorious wicked and obſtinate ones.

4 The finall cauſe why God doth beblind ſuch Reprobates as he doth make blind, is three-fold. The firſt is, for that they for their praecedent wickedneſſe (as iuſtice requireth) ſhould be puniſhed with other ſins. The next, that the Elect by their example might learne to feare God, and not rebelliouſly to lift vp the heele againſt the Lord. The third, that the irefull diſpleaſure, and power of God againſt ſinne, might be manifeſted to the whole world, p. 324and ſo hisname celebrated throughout the Earth.

5 But the cauſe, by which God is after a ſort compelled and excited to ſtrike with blindenſſe the wicked, is double. One is the very impiety of the wicked, and ſpecially their p…euiſhneſſe againſt the Lord: the other is the eternall purpoſe and will of God.

6 In the Queſtion How GODAuguſ. Col. 1069. contra. Iulianū. Quaſi non ſimul poſu… rit haec duo Apostolus, et potentiam et patientiam. &c. Rom 9Rom 9 doth beblind and indurate: to ſay that God doth it by ſole permiſſion, as though God did nothing in them that are made blind, is Pelagianiſime, and confuted and condemned by Auguſtine.

7 Neither is it true to ſay, That God beblindeth by the ſole ſubtraction of his grace, or of his light.

8 Neither alſo doth it ſuffice to ſay, That God maketh blind by a certaine externall action of his: but indirectly, to wit, by obiecting ſome things to the eyes and eares of the Reprobate, by which, whereas they ſhould be illuminated and mollified, p. 325it commeth to paſſe, by their owne corruption, that they are more blinded.

9 But beſides thoſe externall actions, whereby hee obiecteth offences to the wicked, hee alſo working by an internall action, and that admirable, and moſt iuſt, in the harts of the wicked, for the executing of his iuſt iudgement, GOD doth be blinde and harden them.

10 Moreouer GOD doth that ſometime indeed by him-ſelfe, andExo. 14. Deut. 28. Ier. 13. 12. Aug. de gratia et libero arbi…rio. c… 20. et. 21. Ide. de predeſtinatione ſanctorum. lib. 1▪ c. 10.Exod 14Deut 28Jer 13:12 immediatly, but ſometime mediatly, by the miniſtery of Satan the executioner of the diuine iuſtice, by working in the hearts of the wicked, yet in no caſe enforcing them.

11 Neither yet for that can God be called by any meanes the Author of euill, becauſe hee is alwaies iuſt, and doth nothing vniuſtly, neither infuſe iniuſtice into any.

12 For although GOD on the one ſide doe command the Reprobate, whome hee will make blinde, that they be conuerted and repent, p. 326and on the other ſide he blindeth & indureth them, ſo that they doe not that which he commandeth by the outward word, that is, that they conuert and repent, as appeareth in Pharao: yet from hence it followeth not that God doth delude the Reprobate: for he is alwaies iuſt, he doth none euill, neither doth hee any abſurd thing.

13 Mans wiſedome, indeed inferreth this of the praemiſes; but it is not to be heard in gods iudgments, which are euen deepnes it ſelfe. But we follow ſimply the word of God.

14 Now the word of God plainly deliuereth; Firſt, that God dothOmnes quos docet, ſua miſericordia docet, quos vero non docet, cos n…n docet ſecundum ſuum iudiciū, Aug. de prae. ſanctorum. command all men to repent and flie ſinne: this is Gods Law; therefore muſt man ſettle throughly for the obedience thereof: the next that God doth make ſome blind, leaſt they ſhould bee conuerted and healed: this is Gods iudgement. And the iudgements of GOD are to be admired, not ſearched into, for that they are vnſeperable, as ſaith the Apoſtle p. 327and a great depth, as ſaith the Prophet: The third, that there is no iniquitie with God, and that GodIlle dicitur illudere, qui aliquem inuita…, & poſtea ſiveniat repellit: Non ſic facit D… us▪ Zanch. doth all things well and iuſtly, and doth no abſurd thing: finally, that he is perpetually like himſelf; Wherfore in veritie neither doth God delude any man, neither do his iudgements diſagree with the Law.

15 Wherefore although GOD giuegive ſome into a reprobate ſenſe, to doe thoſe things which are not comely, yet can hee not, nor ought not to bee termed the Author of ſinne properly; becauſe the cauſe of ſinne doth reſide perpetually in men, to wit, the corruption of nature, or concupiſcence of the fleſh, which Iohn denieth to be of God.

16 Blindnes, obduration, aaCopelli non est …ogi, ſed induci, vt Chriſtus, & tradi, vt Apoſtolus l… qui…ur: & Augaſus est verbo per Dei potentia pellendi, cötrà Iulianum Pelag. l. 5. c. 3. Et id…o in Oratione dominica dicimus, nè inferas nos in …tationem; quod idem eſt quod imp…lli Zanch.impulſion into euill deſires, which in the Scriptures are attributed to God as to the efficient cauſe, may be conſidered; Firſt, in what reſpect they are ſinnes, next as they are puniſhments of ſins paſt; Thirdly, as they are cauſes of conſequent ſinnes. But p. 328to puniſh ſinne with ſin is the worke of a iuſt Iudge, not of an Author of ſinne. Therefore God cannot, when hee blindeth and hardeneth; either be accuſed of iniuſtice, or be called the Author of ſinne.

17 God is alwaies iuſt; therefore hee cannot be the Author of an vniuſt thing. Now eueryevery puniſhmentNon pecca…um Dei eſt, ſed iudici…. Gl…ſsa ex A…guſt i… Epheſ. …. of ſinne whatſoeuer it bee, is both iuſt, and therefore of God: and ſome ſinnes are puniſhments alſo of ſinnes. Therefore ſuch as are puniſhments of ſinnes, are iuſt, and God is the Author thereof.

18 Some medicines cannot ſo cure diſeaſes, but withall in ſome ſort they doe hurt the bodies of the ſick, yet not therefore is the Phyſition at any hand accuſed as Author of this hurt, of ſuch as are wiſe, but rather contrariwiſe commended as cauſe of the cure: And the reaſon is; for that he did praeſcribe the remedie for this end, not to harme, but to heale. Therefore although excaecation & induration cannot ſo p. 329bee puniſhments of ſinnes, but withall they muſt bee ſinnes and cauſes of ſinnes; yet cannot God therefore, who beblindeth and hardeneth, bee accuſed as the Author of ſinne, but commended rather as a reuenger of ſinnes: for that in making blind the wicked properly, he doth not propoſe properly this end to himſelfe, that they ſhould commit ſinne; but rather this end, that hee might inflict puniſhment vponupon their iniquities.

19 By the Law ſinne is augmented, Rom. 7. And God gaue this Law: yet cannot God therefore in any ſort bee accounted the Author of the ſinne increaſed; for that to that end hee gaue not his Law properly, That by it Sinne might abound; but rather on the contrarie, That by it, it ſhould not onelyonly bee acknowledged but alſo reſtrained. Therefore neither in that hee beblindeth and hardeneth, from whence are ſinnes augmented in the wicked, is he, or can hee bee called the Author of p. 330ſinnes: becauſe not properly that they may bee increaſed, but rather that ſinnes may bee puniſhed, God doth make blind and indurate.

20 Concupiſcence is not onelyonly ſinne, but cauſe of ſinne: and this God left in nature; and would hauehave it traduced vponupon all men. Neither therefore is hee called the Author of ſinne: and that for this reaſon, for that hee would hauehave it deriued vponupon all poſteritie (not properly as it is ſinne, and cauſe of all ſinnes) but onelyonly as it is a puniſhment of the ſinne of Adam, in whom all hauehave ſinned. Therefore neither in that he maketh blind or hardeneth, can hee, or ought hee to bee called the Author of ſinne▪ for that hee doth not beblind or indurate properly, that ſinne might be committed, but onelyonly that ſinne with ſinnes might be puniſhed.

21 God doth make blind and indurate, in that reſpect excaecation and induration are the puniſhments of ſinne. For whatſoeuer God p. 331doth, that alſo he would from eternitie and decreed to doe and this is to praedeſtinate. It is therefore no impietie to ſay, That God did praedeſtinate ſome from euerlaſting to excaecation and obduration, not as they be ſinnes, and cauſes of ſinnes, but as they bee puniſhments of ſinne.

22 There is a double Euill, of fault, and of penaltie; and there is an Euill of fault, which is not of puniſhment, and there is another which is alſo of puniſhment: and contrariwiſe there is an euill of puniſhment which is not of ſinne, and another ſo of puniſhment, as it is alſo of ſinne.

23 To the Euill of ſinne, ſimply, as it is euill of fault, God hath praedeſtinate none; yet did he foreſee it as future, and praeordaine it to his glorie: for there is nothing contingent in reſpect of God.

24 God hath praedeſtinate ſome from aeternitie to the euill of puniſhment, which in no wiſe is Euill p. 332of fault; or which is not ſinne, but onelyonly puniſhment of ſinne, whether this bee temporall puniſhment or eternall.

25 But ſome hee predeſtinated to ſuch puniſhments of ſinnes, which likewiſe are both ſinnes and cauſes of ſinne, but not as they are ſinnes or cauſes of ſin, but onelyonly as they are puniſhments thereof.

26 A double end why GOD ſhould beblind ſome, and praedeſtinate them to excaecation; the firſt, and furtheſt. The firſt, (or neareſt) is the perdition of them who are made blind: the laſt, is the glorie of God himſelfe deſtroying the wicked.

27 When God is ſaid to make blind and indurate, wee may not at all imagine, that any is made of God of ſeeing blind, or of ſoft hard, (for none is made euill, God beeing the Author) but theſe Phraſes are thus to be vnderſtood, That God of them whom hee findeth blind and hardned, whereas hee illuminateth and p. 333mollifieth ſome of them by his grace, ſome others through his iuſt iudgement not only he forſaketh in their darknes and hardnes, but alſo doth more beblind & harden them, that he may puniſh ſinne, in ſuch ſort as before is ſpoken.

28 Now it is moſt iuſt, that God, whom he findeth blind and hardened by their owne default, that ſuch hee ſhould more and more beblind and harden: therefore can no man iuſtly accuſe God of iniuſtice, that he beblindeth them.

p. 334A ſumme of the Treatiſe, concerning the Redemption of the Church by Chriſt, and the certaintie of our Praedestination and ſaluation, compriſed in twenty nine Poſitions.

TERRENE, (or earthly) Hieroſoleme was a Type of the Church of Chriſt; and ſuch things as moſt ordinarily fell out therin, were figures of ſuch things as were to come to paſſe in the Church of Chriſt.

2 Therefore the deliuerance of Hieroſoleme, accompliſhed in the time of Eſaias, whereof Eſai. 9. was a Type of the Deliuerance of the whole Church to bee made by Chriſt.

p. 3353 As in that Terrene Hieruſalem there were grieuous darknes, that is, calamities; ſo moſt greeuous are the darkneſſes, that is, calamities, both terrene and ſpirituall, into which partly the Church of God did fall preſently after the ſin of Adam, partly wherewith it is dayly preſſed.

4 As that Hieruſalem by the Angell of the Lord through the great power of God found deliuerance, inſomuch as that the Prophet ſaith truely, To the people …alking in darknes hath the light appeared: ſo the Church of God by Chriſt was in part once deliuered, in part dayly more and more is freed from her darkneſſe: the diuine light by degrees diſpelling the darkneſſe thereof, vntill in the end (which ſhall bee at the end of the World) ſhe… bee deliuered from all aduerſities and enemies.

5 And although there were more Iſraelites which were beſieged of the enemies then Iewes; yet not p. 336they but onelyonly theſe were deliuered: ſo though there bee much more Reprobate then Elect; yet the Deliuerance made by Chriſt did not appertaine to the Reprobate, but to the Elect; ſo that the Prophet truely admiring ſpake thus, Thou haſt multiplyed the Nation, but haſt not encreaſed the ioy.

6 For Chriſt, according to the purpoſe of his Father, for the Elect onelyonly, that is, for thoſe who according to the eternall Election ſhould beleeue in him, was borne, ſuffered, died, and roſe againe, andMat▪ 1. Ioh. 17. maketh interceſſion at the right hand of his Father.

7 Moreouer the Redemption of the Church by Chriſt, may be conſidered after foure ſorts: Firſt, in what reſpect ſhe is totally redeemed before the Father, in that Chriſt died for her; for then were all the Elect truely redeemed and reconciled to God: Next, in as much as by faith ſhee is made acquainted and partaker of this Redemption: for p. 337when as the Elect doe yeeld true faith to the Goſpell of reconciliation, they are ſaid to be iuſtified, and reconciled to God, to wit, for that they doe vnderſtand, receiue and embrace the reconciliation perfected by Christ: Thirdly, in as much as the Church dayly by the ſame Chriſt is deliuered more and more from enemies continually beſetting them; for that, though ſhe be daily oppugned, yet neuer for all that, through Chriſts defence, is ſhe ſurpriſed: Laſtly, in as much as all enemies being vtterly diſpoiled, and euen death it ſelfe (which the Apoſtle calleth the laſt enemie) ſo it ſhall be delivered from all euils, as that it ſhall neuer after hauehave any encounter with any kind of enemies.

8 Now the principall fruit which ſpringeth vp in the hearts of the faithfull by the redemption apprehended, is true and ſolid, ſpirituall and aeternall reioicing before God: of which the Prophet alſo ſpeaketh, They ſhall reioice before thee, as men in harueſt.

p. 3389 For the matter of true ioy is, when we perceiue by faith, the yoke of Sinne, Death, the Law, Satan, the World, wherewith wee were oppreſſed, to be broken aſunder by Chriſt.

10 For none either by their ſtrength or their merit hath deliuered themſelues from the yoke of the ſeruitude of Sinne, Death, Satan, and the Law, but Chriſt onelyonly hath deliuered vsus. Therefore our ſaluation entirely is to be aſcribed vntounto Chriſt alone.

11 But though it be Chriſt himſelfe which hath obtained victorie to vsus (without vsus) againſt all enemies; yet can we not bee partakers of this victorie, but as the true Iſraelites in the voyage againſt the Madianites wee carry the light of faith in our hearts, and hauehave the trumpet thereof, to wit, Confeſsion, in our mouth; as alſo it is written Ro. 10. With the heart we beleeue, but with the mouth we confeſſe to ſaluation.

p. 33912 Furthermore, the cauſe of mans whole Redemption is double: One, by which, and for which; this is Chriſt the Mediatour, and Chriſts merits: The other efficiens, primarie and principall; that is both the aeternall and conſtant louelove ofVaticinia alia aperta, alia velaminibus tecta. zanch. GOD towards his Church, to wit the Elect; as alſo the zeale of his glorie and honour. Of the firſt the Prophet ſpeaketh; To vsus a child is giuen, to vsus a Sonne is borne to beare the rule. Of the ſecond hee ſpeaketh, The zeale of the Lord of Hoſtes ſhall doe this.

13 Chriſt doth beare vppon his ſhoulders the whole principalitie, and burden thereof, as the Prophet teacheth, ſaying: Whoſe gouernment is upon his ſholders. Now the Kingdome of Chriſt is the Church of the Saints: therefore all wee faithfull ones are carried vponupon his ſhoulders. And whom Chriſt hath once taken vp to bee borne vponupon his ſhoulders, them hee neuer deiecteth downe from off his ſhoulders; according p. 340alſo vntounto that Iohn cap. 17. I hauehave kept thoſe whom thou haſt giuen mee. Therefore our ſaluation is ſecure in Chriſt.

14 The burdens of the principality or Kingdome of Chriſt, are our ſinnes, but the gouernment with all his burdens is vponupon his ſhoulders, Therefore Chriſt doth beare the ſinnes of all the Elect, according toEſay 13.Isa 13 that alſo of the Prophet, God hath put vppon him the iniquities of vsus all.

15 If the gouernment be vponupon his ſhoulders, Chriſt therefore himſelfeEſay 9.Isa 9 doth perpetually protect & gouerne his Church.

16 If the Church be the Kingdome of Christ, therefore the Church in reſpect of her Prince is a Monarchy and hath Chriſt only their Monarch, And hee is an immortall prince, and doth continually gouerne his Monarchy. Therefore the Church is neuer, nor can be without an Head.

17 Hieruſalem, that is the Church, is not only deliuered by Chriſt, but p. 341alſo for Chriſt: and that into two ſorts, firſt becauſe for the merits of Chriſt it is redeemed and deliuered then for Chriſt as the finall cauſe; becauſe therefore the Church is deliuered, that is, the Kingdome of Chriſt is freed from the handes of the enemies, and daily more and more inlarged, that he alone at laſt himſelfe together with the Father; may enioy it in Heauen; according to that alſo of the Apoſtle, 1 Cor. 15. Then ſhall he giuegive vp the Kingdome of God againe to his father; as wee alſo on the other ſide ſhall enioy God, and our Prince Chriſt.

18 The fountaine and originall of; our ſaluation, is the eternall and conſtant LoueLove of God to-vsus-ward; aeternall, for that he hath loued vsus to life aeternall, not in time; but from aeternity before we were borne; conſtant, for that whom once hee hath imbraced with that his eternal louelove, he holdeth on to louelove for euer. And ſo Gods louelove is not only euerlaſting but perpetuall.

p. 34219 This louelove of God is the fountaine of our ſaluation: becauſe from thence it commeth to paſſe, that he hath praedeſtinate vsus to life aeternall in Chriſt; that he ſent his ſonne into the world; that he hath called vsus effectually by the preaching of the Goſpel; that hee forgiueth our daily ſinnes; that finally hee will beſtow vppon vsus fully life aeternall.

20 The louelove of God to-vsus-ward is called by the Prophet, Zeale; for that it is as the louelove of the huſband towards his wife, that is, moſt feruent, & therefore intermixed with carefulnes and dolour: with carefulnes leaſt any aduerſity ſhould happen to the thing beloued: and dolour if it happen.

21 Zeale alſo wherewith God alſo is zealous; that is, feruently loueth his owne glory, is the cauſe efficient of our ſaluation. For he could not indure, that ouer and beſides the Reprobate, the Elect likewiſe ſhould be held perpetually as Captiues in p. 343the handes of Sathan, for that this did croſſe Gods glory. Therefore the zeale of the Lord, to wit, wherby he hath and doth louelove both vsus and his owne glory ſo ardently, hath effected this, that is, was the cauſe of our ſaluation by Chriſt, both obtained and preſerued.

22 Saluation and life aeternall can fall to none, but to ſuch as are elect to ſaluation and life aeternall. Mat. 10. 25. Rom. 8. Therefore none can be aſcertained of his ſaluation, vnleſſe hee be made certaine of his aeternall and immutable election to life aeternall.

23 EueryEvery one is bounden certainly to beleeue, that he was elected vntounto ſaluation and life eternall in Chriſt by God, before the world was made, which is at large demonſtrated in cap 7. of this Treatiſe.

24 Now that eueryevery one may perſwade himſelfe hereof, there bee certaine rules deliuered; partly a priori (as they terme it) or from the cauſes; partly a poſteriori deduced, p. 344or from the effects: And this is alſo handled in the 7. cap. of his Tractate.

25 Chri…t according to the purpoſe, both of his fathers and his owne will, neither praied nor ſuffered but for the Elect onelyonly: which is prooued fully by many places of Scripture.

26 None can bee endued with true faith in Christ, vnleſſe he bee elect in Chriſt to aeternall ſaluation, as is by many places of Scripture confirmed cap. 7. Whoſoeuer therfore doth feele himſelfe enritched with true faith in Chriſt, let him conclude that he is in Chriſt ordained to life eternall.

27 Whoſoeuer is endued with a true and liuely faith, may perceiue and doth perceiue that he truly beleeueth in Chriſt, therfore a beleeuer may be made certaine of his Election to life aeternall.

28 The doctrine of Praedeſtination: As to the Elect nothing is more ſoueraigne, ſo to the Reprobate by p. 345their owne default nothing is more pernicious. For although they take offence at it, yet for the others ſake it is to be preached.

29 Out of the rich treaſures of Chriſt▪ ſo much each one hath and poſſeſſeth; how much he receiueth and draweth out by faith. Whoſoeuer therefore can truly beleeue that he hath been elected in Chriſt from aeternity, vntounto life euerlaſting, hee is elected.

The Summe of the fourth Chapter of the Tractate touching Chriſt our Aduocate contained in foure propoſitions.

1CHriſt is the Aduocate of the Elect onelyonly, & (that) of all whichIo 17. Ro. 8. 1. Io. 2. Ang Tract. 41. in Ioh.John 17Rom 81 John 2 hauehave beene from the beginning of the world, and ſhalbe to the end.

p. 3462 Chriſt alſo is the propitiation onelyonly for the ſinnes of the Elect ofEuſeb. Hiſt. Eceltſ▪ l. 4. c. 15. the whole world; therefore is hee their aduocate only. So the Church of Smyrna to al the pariſhes of Paul ſaith, Chriſt did ſuffer for the ſaluation of all the World which are to be ſaued: but the Elect only are ſaued. So Ambroſ…. To. 2. de fide ad Gratianum. lib. 4. c. 1. If thou doeſt not beleeue, he deſcended not for thee, hee ſuffered not for thee. Therefore he ſuffered onelyonly for t…e beleeuers.

3 The (world) is ſometime taken for the whole World, and all men, as well Elect as Reprobate; ſomtimeGen. 18. & 22. Gal. 3. Pſa. 44. Ioh. 12. Ro. 5. 2. Cor. 5. Col. 1. Hab…t erge populus Dei plenitu…inem ſuum. Am…r. ibid.Gen 18Gal 3Ps 44John 12Rom 52 Cor 5Col 1 for the more principall part, to wit the Elect; ſome-time for the worſe part of the World, that is, the Reprobate. The Author alſo of the Booke de vocatione Gentium. lib. 1. c. 3. doth declare by examples of many Scriptures often-times for a part of the Earth the whole Earth, for a part of the World the whole World, for a part of men all men to p. 347bee nominated; and this as well touching the wicked as the godly. Therefore when he ſaith, that Chriſt is the propitiation for the ſinnes of the whole World, we are not enforced by the name of (the whole World) to vnderſtand vniuerſally all men.

4 There is a difference between the worke of our redemption, and the force (or fruit) of our redemption: for the firſt is once done; the other is eternall, extending it ſelfe as well to them which were from the beginning of the World, euen before the worke of our redemption was accompliſhed, as to them who after the worke of our redemption effected ſhalbe to the end of World. foreign is properly the effecacy of redemption & propitiation; nothing therefore doth let, but that Chriſt hath beene and is perpetually the Attonement for the ſinnes euen of them which were elected, euen from the beginning of the world.

p. 348The Summary of the Questions, whether Remiſsion of ſinnes, once obtained, can againe be made fruſtrate; compriſed in fourteen Concluſions.

THE whole courſe of the Goſpell is contriued in this ſumme, that it might perſwade vsus which beleeue in Chriſt, that our ſaluatiō is firme & conſtant, (that is in Christ▪ ) If therefore any ſhall ſay, that RemiſionIoh. …. & 5. M…. 7. & 16 Ro. 11.Rom 11 of ſinnes, once obtained, by conſequent fals can bee made fruſtrate in the Saints, hee doth ouerturne the whol ſcope the Goſpell.nunquam, in nemine …b nullum …ecca…um fit irrita remiſſio Zanch. Read Eſai 38. 44. Mich. 7.

2 OnelyOnly by an abſolute relapſe from pietie to impietie, the remiſsion of ſinnes paſt once obtained p. 349can be done away; but this relapſe the true Saints and Elect are not incident vntounto. Therfore in them forgiuenes of ſinnes cannot be fruſtrate.

3 In the Reprobate true Remiſſion of ſinne …neuer tooke place; therefore it can neuer in them bee fruſtrate. Wherefore in none.

4 For the bloud of Christ, byPro omnibus ſufficientèr, pro electis t… tumefficacitèr Z…nch. ex Scolaſticis. Pro …mnibus illis electis ex Augustino. Iohn 17 1. Ioh. 2. Ro. 8. Aliqua luce mentes illuminat, nùnquam iamèn paenetrat illorum corda Zanch. Iohn 1.John 171 John 2Rom 8John 1 which alone remiſsion is ate…i…ued, is not according to the purpoſe of GOD and indeed ſhed out for the Reprobate vnbeleeuers, but onelyonly for other many, that is, the Elect, and that for all thoſe many.

5 Neither did Chriſt pray vponupon earth, nor now mediate in Heauen, for the Reprobate; but onelyonly 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 p. 350of Regeneration forgiueneſſe of ſinnes is not gotten.

7 So alſo true and iuſtifying faithTit. 1. Ro. 10 2. Theſ. 3. Act. 13.Titus 1Rom 102 Thess 3Acts 13 is onelyonly proper to the Elect. How then can the Reprobate attaine remiſsion of ſinnes?

8 To the wicked ReprobatesRo. 5.Rom 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 hauehave any Title vntounto life aeternall, & much leſſe to the poſſeſsion thereof.

10 To attaine remiſsion of ſins, and to bee iuſtified, are all one, R…. 4. Now none are iuſtified who areR…. 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.

p. 35111 By that ſpeech of the ApoſtleGuſtauerūt non comederunt. Zanch gustant ſed …ox exp… unt. Ide… ▪ Diſerimen inter do… Spiritus ſa… cti ſimplicitèr, et don… Spirit …s ſancti regenerantis. Zanchius to the Hebrewes cap. 6. it is impoſſible that they who are once illuminated, and hauehave taſted of the heauenly gift, and hauehave been made partakers of the Holy Spirit, and hauehave 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. …. touching Hypocrites, (for hee that hath not theſe t…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 p. 352call 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 hauehave 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.Ps 1:112the iuſt, doe auert from his iustice) is not to be vnderſtood of him who is truely iuſt, but of him who onelyonly 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 onelyonly 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 eueryevery one to his brother from the heart their offences, doth not p. 353conclude, That ſinnes once truely releaſed can agaïne bee called into iudgement, but this onelyonly, That ſuch men are deceiued, who thinke their debts to bee remitted from God vntounto them, when as they doe not forgiue treſpaſſes to their brethren.

FINIS.

End of the text · Girolamo Zanchi, A Christian Survey for the Conscience (1614)