A Christian Survey for the Conscience, Confession · Chapter 1

A Christian Survey for the Conscience · Confession · Chapter 1

p. 81CHAP. I. Of Faith.

FAITH (ſo much as1 Faith for the doctrine of faith, and for the a…ica cie of the Spirit, by which we beleeue the doctrine. for the vnderſtanding of this controuerſie is worthy explication) is taken abuſiuely, and by a Metonymie, for that Doctrine which wee embrace by Faith, and make profeſſion of; but moſt vſually in proper ſignification for the gift, whereby we vnderſtand that Doctrine and entertaine it. For Doctrine▪ as 1. Tim. 1. that thou ſight a good fight, re…iuing faith and a good conſcience, the diſputation is not here intended of this ſignification of faith: for it is acknowledged of all men, that they are ſaid to fall from the faith, who caſt off the Doctrine once receiued, …r elſe, from whom, by the iuſt iudgement of God, the Doctrine is taken away.

p. 82But Faith, in the other ſignification, is diuided into true and iuſtifying2 Faith without hypocriſie, and hypocritical faith, and not-true, and notiuſtifying faith; which is ſincere and without diſſimulation; & that which is hypocriticall. 1. Tim. 1.

This hypocriticall or diſſembled Faith is double; one, which not onlyHypocriticall faith is double they who diſſemble doe know to bee in hypocriſie, but commonly others alſo doe perceiue not to bee ſound by their perſeuerance in notorious ſinnes: ſuch is the faith of them, of whom Tit. 1. They confeſs that they know God; but by … deeds they deny him. Of this kind was the faith of thoſe who followed Chriſt for the bread, Iohn 6. and ſuch was the faith of Iudas, ſpecially, after he begunne to intend treaſon againſt Chriſt.

The other is ſo ſemblable to ture faith, as not onelyonly they who hauehave it, doe not acknowledge it to bee hypocriticall, but others alſo by the greene flouriſhing bloſſome of an honeſt life, fructifying from p. 83thence, doe altogether adiudg it to be ſincere and true. OnelyOnly God, the fearcher of the heart, who cannot bee deceiued, and who perceiueth what is in man, doth ſee it to be hypocriticall. Such like was the faith of many Diſciples, who after the ſpace of many monethes they reputed themſelues ſincere beleeuers in Christ, yet ſo ſoone as others heard that word touching the manducation of Chriſts fleſh, they fell away from Chriſt. Ioh. 6. And the reaſon was, for that they imagined, that Chriſt had ſpoken of the fleſh of Chriſt to bee eaten with the mouth and carnall manducation: ſuch was the faith of them, of whom Ioh. 2. Many beleeued in him, ſeeing the ſignes which he did; but Ieſus did not commit himſelfe vntounto them, for that hee knew them all, and vnderſtood what was in man.

To theſe two ſorts is grauntedTo hypocriticall faith is added power of miracles. ſometime from God a certaine force of the holy Spirit, whereby ſome of thoſe impious men, beſides that vehement p. 84perſwaſion which they hauehave of Chriſt, and his power, being eue… (ſometime) moued therewith, they prophetie and doe worke miracles: ſuch likewiſe were they of whome Mat. …. Lord, Lord, hauehave wee not in thy name caſt out Diuels? This power ſome doe call the faith of miracles. But for that it ſeemeth to me to be rather a ſingular efficacie and force of faith, both true and hypocriticall, ſometime, and to ſome, granted in working miracles, rather then any ſpeciall faith; therefore I doe conſtitute (onelyonly) two kinds of faith, and of hypocrites.Faith of hypocrites both temporarie and dead.

Both which Faith is dead & temporarie: Dead, for that as concerning the firſt, it neuer moueth men to the hatred of ſinne, and louelove of righteouſneſſe, neither to leade an honeſt and Chriſtian life: for they confeſſe God in words, but in deeds they deny him. But the other, although at the firſt they receiue the word with a certaine ioy, and doe bring foorth a certaine flouriſhing p. 85bloſſome of Chriſtian liuing; yet neuer doe they bring full and ripe fruits: but in ſome preſently, in other ſome ſhortly after, all this moiſture of faith is dried vp, either exhauſted by the great heat of bearing the Croſſe for Christs ſake, or elſe ſuffocate with the thornes of this world. And therefore both of them is euen temporarie, becauſe both finally, as I ſaid, vtterly withereth away, and altogether ceaſeth. In this preſent queſtion of the perſeuerance of Saints in faith, doe I ſpeake of neither of theſe, neither did I euer, but onelyonly of true faith.

Now true and vnfained faith is indeede onelyonly one, although for the power of miracles annexed in ſome, and in ſome otherwiſe, it is by ſome ſet downe as twofold; one common to all the Elect, which alſo by Paul is called the faith of the Elect; and that is it whereby the Elect are iuſtified, and liue: whereof the Scripture ſaith, The luſt man ſhall liue by p. 86his faith. The other ſpeciall; andTrue Faith. that is it whereby ſpecially ſome of the Elect are not only iuſtified, but alſo worke miracles, propheſie, and doe re-edifie the Church, by other ſundry guifts of the holy ſpirit, eueryevery one according to the meaſure of this faith granted vntounto him. Hereof▪ Mat. 17. If yee ſhall hauehave ſo much faith as is a graine of muſtard ſeed, & ſhal ſay to this mountaine, remooue hence, it ſhal be remooued. And Rom. 12. As God hath meaſured to eueryevery man the meaſure of faith: againe whether prophecye according to the meaſure of faith. Of this faith likewiſe in that reſpect it doth not only iuſtifie, but likewiſe prophecy, and ſhew forth miracles, and by diuers giftes redintegrate the Church, I do not ſpeake in this controuerſie. For many vponupon certaine cauſes are dignified from the Lord, for a limited time with this efficacy of faith in doing miracles, and fort-telling things▪ to come but at certaine times withall they are deſpoyled of it, and yet▪ p. 87then not deſtitute of the vertue of faith, whereby they are iuſt and liue. For this faith, as it doth iuſtifie, hath euen all the ſame properties, which iuſtifying faith hath (which is) common to all the Elect.

Therefore, that we may ſpeake5 True faith habituall … and actuall. of this common faith: True and iuſtifying faith, which is common to all the Elect, is taken alſo in a double manner; ſometime for the very habit of faith, or for that efficacy and vertue infuſed by the holy Spirit in to the hearts of the Elect, out of which that Act (that I may ſo ſpeak) whereby we do actually beleeue in Chriſt, is produced, and (as Schoolemen ſpeake) drawne out. For, as I ſhall forthwith manifeſt. Faith indeed is a vertue or certaine force, and therefore a quallity infuſed by the holy Spirit.

Sometime faith is taken for the very act of faith, whereby ſeriouſly thinking and repoſing our ſelues we beleeue in Chriſt.

And although I cannot in ſillables p. 88demonſtrate all theſe thinges in the Scriptures, yet the very ſame diſtinction, although in other words, the Scriptures do manifeſtly teach. And firſt that faith very frequently is taken for the act of beleeuing, no man doth make doubt: for this holy writ teacheth when it ſaith, A man is iuſtified by faith, receiueth remiſſion of ſinnes: vnderſtandeth the worlds were made; Certainly ſuch as are of yeares, cannot attaine, remiſſion of ſinnes without actuall faith. Sometime it is taken for the habit or efficacie inhaerent in the harts of the elect, as the Scriptures do make euident▪ as whō they ſay, The iuſt man doth liue by his faith; likewiſe, without faith it is impoſsible so pleaſe God. The iuſt certainely, euen when they ſleepe, and do thinke of Chriſt with no actuall faith, yet they liue by faith and do pleaſe God. Faith alſo is called in Scripture, Science, the knowledge of God, and a full perſwaſion; and theſe are refiant in the mind, euen when p. 89actually we do not thinke on Chriſt. And Science is placed by the Philoſophers in the praedicament of Qualitie. Beſides, in very children, in whom there can bee no act of thought, ſenſe, fiduce, yet all learned men do yeeld in them to be the very ſpirit of faith, and efficacy thereof.

Bucer doth apparantly accknowledge this in many places, as in Ep. and Epheſ. Cap. 1. as alſo he deliuereth this deſtinction of faith (into Habit and Act) Lib. de reconcilia. Eccleſ. controuerſ de reconciliand articul. iuſtific. pag. 170. & 126. He putteth downe theſe expreſſe wordes, To beleeue in habit, and to beleeue in act, and both to bee effected by the inſpiration of the ſpirit. And in Ep. ad Rom. c. 9. q. de. lib. arb. hee doth not diſlike the School-men do call that the habituall gift of grace which the Apoſtle calleth the inward man. And who wil deny faith to be the guift of God, and a faculty infuſed by the holy ſpirit, wherby p. 90we beleeue in Chriſt? Therefore that faith ſomtime is taken for the Act, ſometime for the Habit it is without all controuerſie.

This true faith is diſtinguiſhed into ſtrong, which is called great; and weake which is called little fatih in the Scriptures: for in ſome it is ſtrong and great, in other ſome infirme and litle; nay in the ſame man6 Faith ſtrong and weake great and ſmall. ſometime weake and very feeble▪ ſome time more firme and ſtrong. It was weake in Peter, when walking vponupon the waters he did begin to ſinke, and then the Lord ſaid vntounto him, O thou of little faith why didſt thou doubt? alſo when he denyed his Maiſter: and therefore it is ſometime ſo infirme, as that in ſcriptures it is called not onelyonly foreign, that is, little faith, but alſo ſometime it is called by the Lord in Scriptures foreign, that is incredulity Ma…. 17. Why could not we caſt the Deuil out? the Lord anſwereth, propter foreign veſtram, for your vnbeleefe. Marc. 9. Lord help our unbeleefe: ſo alſo the p. 91laſt Ch. it was ſtrong in Peter when after the reſurrection of the Lord, with great confidence he preached Chriſt, fearing nothing: finally hee would rather dye, then not to confeſſe & preach Chriſt. And indeed the weaker the faith is by ſo much the more often and grieuouſly; and the ſtronger it is by ſo much the leſſe often, & in a leſſe meaſure, the Saints4 True ſaith is liuely and perpetuall, do offend: for al the ſins of the Saints do proceed of the debility of faith.

But whether it be weak or ſtrong, great or ſmall, alwaies true faith, (beſides others) hath two eſſentiall and inſeparable properties, without which it cannot be caled true & iuſiuſtifying faith. The one is life: the other is perpetuity. For firſt, it is neceſſary that it be liuely, exciting the life of Chriſt in the 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 p. 92terrene cogitations. Which thing is ſignified in the Scriptures by the name of purification of the heart, and of mortification of the fleſh, and vi…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 louelove, towards God and our neighbours. This property in eueryevery 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 …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 pe…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 p. 93ſhall conſquently annex, let them ſuffice for my preſent confeſſion.

The faith of Abraham was not onelyonly 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 eueryevery 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 vntounto 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-vponupon the Lord Ieſus denied p. 94the 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 hauehave a dead fayth, without workes, not to be iuſtified as Abraham was iuſtified; and why ſo? for that they were n… endued with the ſame, that is, like faith as Abraham; faith, I ſay … king by louelove. 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 hauehave 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) p. 95leading to life …ternall, as life is; from hence is made manifeſt: for that as they cannot bee ſaued not hauing faith; ſo neither can they who hauehave not the ſame perpetuall. For temporizers are neither gratefull to God, nor in ſtate of ſaluation; and whoſoeuer ſhall perſeuer vntounto the end, he onelyonly 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 p. 96the 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 fruit… 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 with…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 p. 97bring forth 30 …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 Am…. in, 2. Corintbians. 6. therefore neither is …aith true, if it can faile.

The ſame Aug To▪ …. in I…. Enang. Tract. 106. C… ▪ 513. To beleeue truely, p. 98is 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 Post…ll. maior…b. in Sexageſimam in Euang. Luc. 8 de ſemin…. 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.

Br…n. in like manner vponupon the ſame Goſpel, ſpeaking of tēpori…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.

Id… in Mat. & ſect. 2. …, … p. 99ſide, ſaith; OnelyOnly the Elect doe truly beleeue in Chriſt; the reprobate beleeue, but it is for a time, and therefore not truely: and their faith, becauſe it is temporarie, neither to be true faith, nor to iuſtifie, or make the ſonnes of God.

Idem in Iohn. 2. ſect. 3, vponupon theſe words (but Ieſus did not commit him-ſelfe vntounto them) firſt teacheth, that thoſe who in that place are ſaid to hauehave beleeued in Chriſt, were temporizers; then of temporizers, Thoſe (ſaith he) were ſuch which beleeue in the name of Chriſt, yet he did not commit himſelfe vntounto them, for he knew what was in man: for hee knew them to hauehave nothing leſſe, then a true and ſound faith in it felfe. Thus he. Therfore temporary faith is not true and ſoundfaith

Idem in lib dereconcilia: Eccleſ. incontrouerſ▪ de iuſtif. in the ſignificatitions of this word (credere to beleeue) firſt hee concludeth, that it is wrought in vsus by inſpiration of the Holy Spirit, that wee doe beleeue: p. 100Then, that this inſpiration doth happen diuerſe waies▪ firſt, ſometime in ſuch manner, as that wee beleeue ſome part of the word of God, but not all, againe, ſometime ſuch, as that wee doe beleeue all, but not alwaies, but for a certaine time: And hee teacheth, neither of theſe to be the inſpiration of a true faith fol. 138 128. 139. But the other inſpirations of true faith (which he there reciteth and explaineth) hee conioyneth them all with perpetuitie; and therefore teacheth, That it is no true faith vnleſſe it bee perpetuall. And fol. 139. expreſſely hee ſaith, That Faith (not true) which the Lord calleth temporary, is called by Paul …aigned, and by Iames dead faith: and that this is not of the ſame ranke with a liuely and true faith, which doth in veritie apprehend the life of GOD in Chriſt. By which words Bucer teacheth, that faith, which is temporarie, to bee hypocriticall and dead, that is, neither liuing nor true faith. Therefore p. 101true Faith muſt bee perpetuall.

Idem in Eph. c. 1. vponupon theſe words (yee are ſealed by the holy Spirit of promiſe) he calleth temporarie faith a picture of faith; againe, diſſembled credulitie; and ſaith it is called of Iames dead faith: and therefore not to bee true faith. As likewiſe a dead man is not a true man: for that by this addition (ſcili… of dead) it deſtroyeth the nature of faith: as alſo when wee ſay a dead man, by this addition (of dead) is extinct the nature of man. But (ſaith hee) Paul ſpeaketh not of the image of faith, but of true faith, when he ſpeaketh of a ſauing faith, and which proceedeth from the Holy Spirit. For although that image of faith doth ſometime ſtrongly grow on ſo that it doth pa… forth fruit; yet, (the Sun ariſing) at laſt thoſe fruits are extinguiſhed, as doth appeare in them who ſeeke carnall libertie by the Goſpell, and doe neuer make conſideration of the Croſſe which is there taught: this faith is hypocriticall p. 102credulitie: Iames calleth it dead faith; which condition being added deſtroyeth the nature of faith, as when wee ſay, a (dead) man, by that addition the nature of man is done away. Theſe things Bucer. Therefore if faith be not perpetuall, it cannot be true and liuing faith.

Idem in ep. ad Eph. …. 4. Tract. d… Eccleſ. in the entrance fol. 111. …ee putteth downe a three-fold faith; firſt, iuſtifying, and therefore true and perpetuall faith; then faith vtterly dead; thirdly▪ the meane betweene both, this (temporary) faith. And hee doth demonſtrate theſe two laſt not to be a true ſaith▪ neither men thereby to be iuſtified: Although (ſaith hee) there be ſome to be found, who place a certain … faith between that which iuſtifieth, which worketh by LoueLove, and is expreſſely called a liuing faith, and that which is vtterly dead, that is, not working any good. And, indeed, there is a certaine temporarie p. 103faith noted by Chriſt, which although it doth not endure, and profit ſo farre to fructifie, yet it putteth forth into bud: This faith, is an aſſent vntounto the Goſpell: which i… therefore inſpired euen into reprobate men, that they in ſome ſort ſhould glorifie God in their words and deedes, and ſhould commend him to the prayers of the Saints; and withall be ſtripped naked of all excuſe of ignorance. Such was the faith of Cain; (for hee alſo offered ſacrifice) of Saul, A…hab, Iudas the T…aitor, and of all others, who are ſo far illuminated of God, that in ſome ſort, and for ſome time, they embrace and taſt of the ſacred word of God with ioy, and are made partakers of the heauenly gifts, and the holy Spirit; and yet by relapſe they fall into impietie, and therein periſh in obſtinacie. Notwithſtanding whatſoeuer life or worke is ſeene in their faith, yet theſe men remaine (endued with a temporarie gift, and a lame faith) ſo long as p. 104they want a iuſtifying faith, without Chriſt; therefore (are they) in death and vnderunder Gods wrath; and al thoſe motions of faith, in them of what qualitie ſoeuer, and benefits in apparance, are indeed the good works of the good God, as whereby alſo hee is beneficiall vntounto mankinde by euill men to the amplifying of … glorie in his infinite bountifulneſſe… but to thoſe men they are euil works and ſinnes, who doe them yet of an impious minde, becauſe they proceede wickedly, reiecting the blood of Ieſus Chriſt, and iuſtification by him offered. Yet hence is the difference betweene them, who through this faith, though but vaniſhing and not regenerating, doe confeſſe the Lord Chriſt in word, and doe not apparantly deny him in deede; and them, who howſoeuer they ſay that they beleeue in word, yet in deede doe trample vnderunder foote the Lord Chriſt, and hold his bloud as prophane; for that the one ſort are tolerated … the externe fellowſhip of p. 105the Saints, vntill they doe plainely diſcouer their impietie; but not the other, for that they make themſelues manifeſt in their impietie. Yet neither ſort are true members at any time of the bodie of Chriſt, for that they liue not in Chriſt. In theſe wordes of Bucer, amongſt other things, it is manifeſt; firſt, That if ſaith be temporary, it is not true and iuſtifying: therefore true and iuſtifying faith is perpetuall: ſecondly, That Saul and Iudas had neuer true and iuſtifying faith, for that their faith was but temporarie: Therfore that is falſe which one taught, and committed to writing, That Saul & Iudas were iuſtified as wel as Dauid and Peter: thirdly, That neither temporizers, nor notoriouſlie wicked, euer were true members of the Church; and therfore the Elect onelyonly, and ſuch as are endued with true faith, are the true members of the Church.

Muſculus in Ioh. cap. 8. pag. 62. vponupon theſe words (if ye abide in …, p. 106then are yee verily my Diſciples) ſaith he; He ioyneth ſoliditie and ſtabilitie with veritie. That which is true is ſolid; that which is falſe is vaine and fained▪ and ſo cannot be ſtable, ſpecially if it come liable to examination. That which is gold, remaineth gold; that which ſeemeth and is not will long …, for that … cannot long retaine the falſe app… rance of gold. Sound graine do… endure the flaile, and the fanne; but the chaffe with a little ventila…i… will bee ſcattered into the ayre. A naturall colour is more permanen… … counterfet is eaſily deſcried. A t… friend will not relent euen in aduerſitie; but a falſe diſſembler will change with eueryevery winde. Great is the ſtabilitie of truth on eueryevery 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 p. 107ſit patientia pag. 757. Faith temporarie is not true faith.

Therefore clearely I hauehave 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 in…ubi…e and p. 108conſtant 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 ſtrēgth to vsus 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 … uiour, and the ſame for perpetuitie… and ſo acknowledged doe … him; and in all our neceſſities doe call vponupon him; our whol confidence and hope of the remiſsion of our ſinnes, ſaluation and life eternall, being ſetled and defixed vponupon him alone; and being perpetually affected with the louelove of him, we may continually bend our ſtudies for to doe his Lawe, and that partly, that p. 109his Name may be for euer glorified by vsus, 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 onelyonly by our tongue, but alſo by the ſanctimonie of our whole life, vntounto 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 LoueLove, be termed Vertues Theologicall. And not onelyonly 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 p. 110minde 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. Ratiſ…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 Tull… 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 i… p. 111maketh men …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 giuegive 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 eueryevery perfect gift is from aboue, deſcending from the Father of Lights.

Fiftly, for Chriſt his ſake. For no good thing is conferred vponupon vsus but …or Chriſt. And hee by his Paſsion me…ed to the Elect, as ſaluation p. 112and life eternall, ſoe alſo Faith whereby they receiue ſaluation a… life.

Sixtly, by the Holy Ghoſt. That the immediate and officaci…s cauſe efficient of faith in vsus 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 Pelagiā ſuppoſed, but that the inward operation of the holy ſpirit is neceſſary to beget faith in vsus. For as the louelove of God is ſpread abroad in our hearts, not by free will which ariſeth out of vsus, as ſaith Auguſtine, but by the ſpirit which is giuen vntounto vsus: 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 eueryevery place teſtifie.

Eightly, into the hearts of the Elect. For true faith is peculiarly … uen to the Elect, as both Auguſtine p. 113and Bucer do teach eueryevery 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 eueryevery of vsus 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 Gr…cians foreign, 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 p. 114Goſpell▪ but alſo the law to bee the word of God, and it▪ doth receiue and embrace as well the Law as the Goſpell.

Twelfthly, as the word of God. For although it be preached of men, yet faith entertaineth it not as of men, but as it is the very word of God as the Apoſtle ſaith▪

Thirteenthly, with an vndoubted and conſtant aſſent. For it is the property of true faith to exclude doubtfulnes: wherevpon i… is alſo called a ful perſwaſion: for▪ it is the euidence of thinges not ſeene. Heb. 11. …. (with conſtant aſſent) is added, fo… that true faith doth not now aſſent, and then diſſent; but at all times and conſtantly giueth her aſſent, ſometime indeed more ſtedfaſtly; ſometime more weakely; yet it beleeueth conſtantly. F…r it neuer reiectet… the word of God as falſe.

Fourteenthly, And ſo wee receiue as by the Law. Heere are expreſſed the ſpeciall effects of faith; and firſt ſuch effects as it begetteth in v… by p. 115the view and aſſent to the Law of God; for theſe effects are 4. well knowne to all: Whereof the firſt is the knowledge of ſinne; the next a ſenſe of Gods anger againſt ſinne, the third, deſpaire of our owne ſtrength; from hence that wee perceiue the Law to be ſpirituall, and to exact moſt perfect obedience, and our ſelues to be carnall, and fold vnderunder ſinne; the fourth, is the deſire of the mediator. For it is our Schoolmaiſter, leading to Chriſt.

Fifteenthly, And by the Goſpell. For theſe are principall effectes of faith which it produceth in the Elect, euen from hence, for that it looketh (with a ſingle eye) into the Goſpel of Chriſt. The firſt is the true knowledge of him who is immediately publiſhed in the Goſpel, that is, Ieſus: that hee is very Christ, God and man, in reſpect of his perſon; the Redeemer in regard of his office; alone, for that hee only paid the price; together with the Father and the holy Spirit (c…mmon▪ …o p. 116both) our Sauiour. For although he alone paid the price, and in that reſpect properly is the ſole Mediator, yet hee alone doth not ſaue, that is iuſtifie, regenerate, bleſſe, but iointly with the Father and the Holy Spirit; perpetuall, becauſe he continueth the worke of our ſaluation already begunne.

So that Faith effecteth, that wee doe acknowledge by Chriſt, euen the Father to be our Father, and the Holy Spirit, as him by whom, dwelling within vsus, we are regenerate and ſanctified.

The ſecond effect is; That by this faith we doe not only acknowledge this our only Sauiour to be our God, but withal ſo acknowledged we embrace him, euen with true louelove and reuerence, euen as our God, our Father, and Sauiour. Herewith is ioyned our confidence, touching remiſsion of ſinnes, and hope of plenarie atta…nement of life eternall, by the mercy and goodnes of God, and for the merits of Ieſus Chriſt.

p. 117The third, is inuocation; which ariſeth out of knowledge, confidence, and hope.

The fourth; the ſtudy of obſeruing the Law and will of God: this floweth immediately from the louelove, and our reuerence towards God▪

Sixteenthly: And that for his name ſake. Here bee three endes of ou… obedience, & ſtudie of good works. The firſt, is Gods glorie; the next, is the teſtification of our fillall adoption and faith; the third, the ſaluation of the Elect: but of them▪ who as yet are without, that they may come vntounto Chriſt; & of them which are within, that they may be preſerued in Chriſt.

This is a briefe portraiture of faith. But yet, if neede require, I will more fully explaine it, and confirme it by ſinne teſtimonies of ſcripture.

I doe ſpeake of this faith, when I doe ſpeake of faith, ſpecially in this queſtion of the perſeuerance of the Saints in faith: from which I contend p. 118that the Saints can neuer totally fall away: for that they do not vtterly looſe that root, that is the vertue or force infuſed, which ſome call Habit; others the ſeed, for the word of God which it retaineth; neither doe they vtterly ſhake off all the fruits thereof, for that God doth both the one and the other perpetually preſerue in them, for his promiſe ſake, and the merit and interceſſion of Chriſt. I doe not follow the definition of ſome moſt learned men, who doe ſo define faith, as that they ſay it is a confidence in the merciemercy of God promiſed for the ſon of Gods ſake. For although I do… not diſlalow this definition, yet is it not plenarie. And although this fiducie be inſeparable from true faith▪ yet fiducie to bee one thing, and …aith another, the Apoſtle plainely teacheth 3. ad Epheſ. ſaying; In whom (or by whom) Ieſus Christ wee hauehave boldnes and entrance (adding withal) with confidence, by faith in him. The Apoſtle calleth fiducie foreign, p. 119and faith foreign and maketh that the effect of this. Likewiſe the definition of faith Hebr. 11. doth more largely extend it ſelf then the name of fiducie. And Bucer in lib… d… Reconcil. Eccleſ. in articul. de Iuſtif doth plentifully declare, that faith doth differ from fiducie, although both of them be inſeparably …o…o… ned together.

For this cauſe therefore I rather make choice to follow B…r▪ by ſo defining of faith, that I ſhould call it an efficacie or vertue freely infuſed into the hearts of th… Elect &c then to call it a fiducie o… confidence.

Of Grace.

GRACE, …ol…arr… as concerneth … is preſent controuerſie▪ firſt is taken for that aeternall fauour of God, p. 120wherewith he did dignifie vsus from all aeternitie before all other Nations; that verily he ſhould Elect vsus in Chriſt, vntounto life eternall, after calling in due time, iuſtifying and glorifying vsus. This Grace is called (by another name) that euerlaſting louelove wherwith God hath embraced vsus in his Sonne Chriſt. Of this Grace elſewhere moſt frequently, but eſpeciall. 2. Tim. 1. Hee hath called vsus with an holy calling, not according to our workes, but according to his purpoſe and grace, which is giuen vsus in Chriſt, before all times, and n…w manifeſted by the appearing of our S…i…r. He ſaith it was giuen vsus, yea before we were borne, but as then not manifeſted. Of this grace I ſpeake in the Queſtion of perſeuerance, and contend, that all, to whom before all times (as the Apoſtle ſpeaketh) this Grace was giuen, ſhall neuer fall away; for that as that grace was giuen before they were borne; neither the ſinnes where in… God did fore-ſee they ſhould fall, p. 121could let him, but he would beſtow this grace vponupon them. Now therefore there is nothing now that can effect, that they ſhould fall away from this Grace. For it is nothing elſe but the free louelove of God, eternall and vnchangeable towards his Elect. And this Grace is in God himſelfe, and therefore is it immuble; in vsus is onelyonly the knowledge, ſenſe, and effects thereof: therfore (ſaith the Apoſtle) which was giuen to vsus. before all worlds, but now manifeſted by the comming of our Sauiour.

Grace therefore is taken ſecondarily 2for the effects of that Grace, or fauour and louelove, whereby God hath embraced vsus before al worlds: which effects beeing different, the graces alſo are called diuerſe; for they are 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, …is termed Grace; from this alſo I ſay, that the Elect cannot fall. Regeneration in like ſort is a p. 122ſingular grace of God, neither an… they vtterly depriued of this grace▪ for the Holy Spirit doth preſeru… that in the Elect, euen vntill the laſt breath, as hereafter I will declare▪ Alſo Remiſsion of ſinnes is a grace… for it is freely giuen, and from this they neuer fall, becauſe the ſinner once remitted ſhall neuer be againe imputed vntounto them. For his gifts and calling are without repentance▪ Rom. 11. The feare of God alſo▪ hope, and LoueLove towards God, ar… 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, o… 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 p. 123I doe vnderſtand, touching all theſe Graces, in this Queſtion, That the Saints cannot fully fal frō 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 a…acri…e of ſpirit, proceeding from a good conſcience; as great boldneſs in publiſhing and confeſsing Chriſt; as an Heroicall fortitude of minde in bea…ing eueryevery g…euous Croſſe; as a vehement and ſingular taſte of the goodnes and fauour of God in vsus; 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 …ewell, or by infuſion of water, although the whole fire at once and together be not vtterly extinct; and as p. 124the 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 demonſtr… this, and eueryevery ſanctified man doth experimentally finde this in h… 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 louelove of God; for neither at any time did hee either wholly reiect the word of God, or deſpair of Gods merciemercy, or hated God; yet that hee had loſt many other things, both himſelfe confeſſeth in the repetition p. 125of them, and prayeth for the reſtitution thereof. The puritie of conſcience and heart, which before his ſinne hee enioyed, hee confeſſeth to hauehave 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 vponupon him, that p. 126it was extinct, and turned into trembling, wherewith he was throughout ſhaken, while he ſaw God to be angry with him, & to frowne ange… ly vponupon 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 thing… 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 tea…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 … p. 127loſt; 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 hauehave 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 onelyonly. So the people of Iſrael, though they were not all truely ſanctified, yet are they called totally holy. So Paul calleth all Saints, who hauehave giuen their name to Chriſt. Rom. 1. So 1. Pet. 2. All Chriſtians to whom he writ, hee calleth an holy nation, p. 128roiall Prieſthood. But ſpecially … properly this name is taken for th… which are not onelyonly called; but … in veritie Saints in the ſight of God▪ And they are thus deſcribed in ſcr… ture. Who being elected from all …n… nitie in Chriſt, and after in time … called to Chriſt, according to purpoſe… and endued with true faith in Chriſt and truely iuſtified by Chriſt, … regenerate by the holy Spirit, … and i…graffed into Chriſt, and ſo … graffed, that now ſinne hath no d… 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 louelove 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 remiſſ…ne… of the ſtrength of the p. 130ſpirit, and debilitie of faith, and by the exceſſiue violence of the fleſh and ſin, in the battell (as it were vnhorſed) they bee throwne vponupon 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 redm…egra…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 hauehave the godly Fathers, and L…ther, and Buc…r, defined in any o…er ſort who bee Saints in veritie for neither are the Reprobates at any time truely Saints, ſeeing neither the ſancti…ie of CHRIST is at all imparted or imputed vntounto them, neither are they adorn…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 l… the Law of God, or hate ſinne, p. 130but are both ſeruants to ſinne, and liu… in ſinne, and dye in ſinne.

Finally, there be three ſorts of m… in a Chriſtian Common-weale, who as Chriſtia…s and diſciples of Chriſt ſo allſo they are called Saints. The firſt kind…s of them who indeed profeſſe and confeſſe Chriſt, and with … ſomtime preach Chriſt, but in deed… 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 …ccording to Chriſt▪ neither truly before God, …or fainedly before me… 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 … p. 131preſſe declaration, as that no body would otherwiſe …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 louelove 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 vntounto 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 vntounto the end before the Church in …eur … all …ctity of life▪ Therfor although they may bee called Saintes before the Church for … ſeaſon, y… they ne… truely ſanc…ied before God.

The third … of ſuch who becauſe they are elected to …ue holines p. 131and therevnto are effectually called, truely iuſtified, and truely regene… and ſanctified, and reple…iſhed with true that is liuely and perpetual … and hauehave the law of God writte… … their heartes, finally, are neuer deſ… tute totally of the holy Spirit, therefore after they are once truely e… dued with true faith, and engra… into Christ, hauehave beg…n to hate … truely, louelove Gods Law, and labour from the heart for true and chriſti… ſanctity▪ in that their ſtudy they d… ſoe continently proceed, as … though at ſome time they … …aint-hear…ed, yet do they neuer vtterly giuegive it oue…, but therein perſ… uere vntounto the end. For ſo doth Chriſt define ſuch a… are truely Saint…, … der the name of his diſciples, Iohn …, … are …, if y… … in my … which words … conſidera…ely …, T…. 7. … et … chap 19 … determineth, thoſe only to be … the diſciples of Chriſt, the ſonnes of God, and Saints, who conti… p. 132to the end in the word and faith of Chriſt. Laſtly (ſaith hee C…l. 1336.) The Lord the Sauiour ſaith, If y…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 ſp…ke he in the Si…agogus, teaching in Caper…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 vntounto 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 vntounto you are ſpirit and life. But there …e ſome of you …e…re that doe not beleeue. For Ieſus knew from the be … who ſhould beleeue, and who p. 134ſhould betray him: and he ſaid, therfore I ſay vntounto you, None can come to mee, vnleſſe it bee giuen him of … father. Ʋpon 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 … called: but if they hauehave not perſeuerance, that is, if they doe not perſiſt in that wherein they Begun, p. 135they 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 louelove God, all things worke for good, knowing that ſome doe louelove 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 louelove of God vntounto the end, and thoſe who for a ſeaſon goe aſtray, returne againe, that they may bee brought vntounto the end. Theſe things S. Auguſtine.

Therefore vnderunder the name of Saints, whom I doe vnderſtand according to the deſcription of the Scripture, and definition of Chriſt, thus you hauehave, viz. them, to whom becauſe they are called of purpoſe, and beloued of God by an euerlaſting louelove, and they like wiſe doe neuer deſiſt to louelove God, all euen their p. 135ſinnes, by the grace of God, d… worke together for their good, … Auguſtine ſaith de corrept. & gra… c. 9. as the Apoſtle ſaith of them. …. 8. To them that louelove God, all things worke for good, to them that are called (Saints) of purpoſe.

Now although by thoſe things which I hauehave cleared, according to the Scripture, both touching true faith, and grace, and them that are truely ſanctified; and hauehave 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 hauehave been true Saints. Yet becauſe this controuerſie of the perſeuerance of Saints, containeth, beſides the …ſt and principall, many other heads, p. 136which to the perfect knowledge hereof are of like neceſsitie to bee knowne, therefore I doe …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.