The Anatomy of Arminianism, Chapter 46
CHAP. XLVI.
The certainty of the conuerſion of the Elect is proued, and that Grace cannot be ouercome.
I. THe chiefe foundation of our opinion of the certainty of the conuerſion of the elect, and of the inſeperable grace of God, wee place in the immutable certainty of the election of God: For ſeeing that God by his certaine and determined decree, appointed ſome certaine men to ſaluation, as wee hauehave at large proued, it muſt needes be, that they whom he appointed to the end, hee appointed alſo to thoſe meanes, without which no man is ſaued, to wit, Faith and Repentance. This decree, ſeeing it cannot be hindred, it is certaine that the faith of the elect cannot ſo be hindred, that they ſhould finally fall away: The truth of which doctrine while theſe Sectaries doe oppugne, they doe caſt themſelues into abſurd and enormious opinions, ſuch as are theſe; That Election is not irreuocable, nor peremptory, before death: That thoſe that are elected, may be reprobated: That the number of the elect is not certaine, and determined by the decree and will of God, but that their number may be encreaſed and diminiſhed: That all men are conditionally elected: That God is often diſappointed of his intention, wiſh, and deſire. Which dreames, full of feuer-like ſubtiltie, and vaine dotages, (that I may ſpeake no worſe of them) are, as I thinke, abundantly confuted by vsus.
II. Wee hauehave heard Saint Paul, Epheſ. 1.3.4. teaching that the grace of God is giuen according to election: Hence it appeareth, that the grace of God which is giuen to the elect, can no more be hindred, then election it ſelfe: For the effects of an immutable cauſe cannot but be moſt certaine. Vaine and voide were that election, which ſhould be made deſtitute of thoſe meanes, without which there is no ſaluation; and obſerue that Saint Paul ſpeaketh of the holy and faithfull Epheſians, leaſt any Arminian ſhould ſay, that the Apoſtle ſpeaketh of vniuer…all Election. Finally, as many places of Scripture, as there be which teach that they doe beleeue that are ordained to eternall life, Acts 13. that they alone come, that is, doe beleeue, who are giuen to Chriſt by the father, that is, are elected to ſa…uation in Chriſt, Iohn 6. and that all that are predeſtinated are called, iuſtified, and glorified, Rom. 8. and that God hath elected vsus to holineſſe, Epheſ. 1. and not by holineſſe, or for holineſſe; they doe all plainely proue, that faith and holineſſe doe ſo depend on Election, and ſo …leaue to it, that it cannot be but that he who is elected, muſt at length be conuerted: The faith of the elect cannot altogether be blotted out, and finally be extinguiſhed, but the election of God muſt alſo be wiped out, and muſt periſh: Whoſoeuer God calleth by his purpoſe, ſhall certainely come, becauſe God neuer faileth of his purpoſe.
III. Agreeable to theſe things are the words of the ſame Apoſtle, Rom. 8.14. As many as are led by the ſpirit of God, are the ſonnes of God. Here I demand, whether it is poſſible that he who is the ſonne of God, ſhould be made the ſonne of the diuell? If there is any modeſty left in them, they dare not ſay this openly, although it doth plainely enough follow from their opinion, by which they determine, that the elect may be reprobated. This therefore being laid downe, that the ſonnes of God cannot be made the ſonnes of the diuell; I demand, whence is this impoſſibilitie of falling away, and why cannot hee who is led by the ſpirit of God, which is called the ſpirit of adoption, be made the childe of the diuell? The cauſe of this impoſſibility muſt either be the election of God, or mans free-will; but not mans free-will, as we hauehave at large proued; therefore it is the election of God, by which it commeth to paſſe, that it is an impoſſible thing that the faith of the elect ſhould be finally loſt and extinguiſhed.
IV. And with what great efficacie God doth worke in mens hearts, the Apoſtle teacheth, Epheſ. 1.19. where hee wiſheth that it were made knowne to the Epheſians, What is the exceeding greatneſſe of his power to vsus ward, who beleeue, according to the working of his mighty power. The Apoſtle doth purpoſely heape vp emphaticall and ſignificant words, whereby he might declare that power and effectual ſtrength, farre differing from the phraſe of Arminius, in whoſe writings, theſe ſpeeches are often found; that God will not vſe his omnipotency to the conuerſion of man, but a gentle invitation, which is agreeable to free-will. And leaſt any one ſhould ſeeke a refuge in the word Power and Strength, reſtraining this power to an effectuall perſwaſion; the ſame Apoſtle doth in the ſame Epiſtle teach, that this power is the ſame with that whereby he raiſed Chriſt from the dead, where perſwaſion hath no place: for he preſently addeth; according to the working of his mighty power, which he wrought in Chriſt, when he raiſed him from the dead. So Coloſ 2.12. ſpeaking of our regeneration by faith; With Chriſt (ſaith he) ye are riſen, by the faith of the operation of God, who raiſed him from the dead; Inſinuating, that the reſurrection of Chriſt, and our regeneration were wrought by the ſame force and power.
V. The ſame Apoſtle, 2 Theſ. 1.11. doth pray that God would fulfill the worke of faith, with power, in the Th…ſſalonians. And Rom. 1.16. the Goſpell is called, the power of God to ſaluation, becauſe by the Goſpell God doth ſhew his ſauing power. And 2 Cor. 10 4. he ſaith, that our weapons, that is, the word of God, whereunto is ioyned the efficacy of the ſpirit are mighty, to the pulling downe of strong holds, caſting downe imaginations, and eueryevery high thing which exalteth it ſelfe againſt the knowledge of God, and bringing into captiuitie eueryevery thought, to the obedience of Chriſt. Behold how often, and how diligently the Apoſtle doth extoll that power which God doth vſe to the conuerſion of a man; what choiſe and forceable words hee doth reckon vp, with which hee would draw our mindes into the admiration of that wonderfull and ſecret power. Agreeable to this is that of Chriſt, Luke 11.22. where he doth deſcribe, in theſe words, the caſting out of Sathan obtaining the rule in man, and the greater power of the ſpirit of God thruſting him out: When a strong man armed keepeth his pallace, his goods are in peace; but when a ſtronger then he ſhall come vponupon him and ouercome him, he taketh from him all his armour, wherein hee truſted, and diuideth his ſpoiles.
VI. Theſe Sectaries here doe alleadge and faine many things: Firſt, they ſay that this power, how great ſoeuer it is, is reſiſtible, neither doe we deny it; but the queſtion is, whether it may finally be ouercome: For it is not likely, that God will exerciſe that mighty power and efficacy towards that man whom he will ſaue, that he might be ouercome by man, and that man at length might be more powerfull then God: Yea truely, in that very place of the Apoſtle, 2 Cor. 10. where hee doth extoll that power with a goodly ſpeech, he maketh mention of the reſiſtance which doth riſe againſt the knowledge of God, and doth reſiſt it; but yet at length being broken, it doth yeelde, and is willingly bound with happy bonds.
VII. To that place of Saint Paul, 2 Theſ. 1. where hee prayeth that God would powerfully finiſh the worke of faith in the Theſſalonians, they of the Hage, pag. 295. doe anſwere. That the Apoſtle doth not ſpeake of the beginning of faith; but of the complement in the encreaſe and perſeuerance of faith: By which ſpeech, they cut their owne throats; for if there be neede of ſo great ſtrength and power of God, to further the encreaſes of faith, how much more power is there neede of, for the beginnings of faith, and to put faith in an vnbeleeuing man, in whom there is nothing which doth not reſiſt God?
VIII. They adde, that by the worke of faith, is vnderſtood patience, but vnfitly; for the worke of faith is not finiſhed onelyonly by the tolerating and bearing of afflictions; alſo the words of the Apoſtle going before, doe reiect this interpretation: For he ſaith, We pray alwayes for you, that God would count you worthy of this calling; and fulfill all the good pleaſure of his goodneſſe, and the worke of faith with power: He doth wickedly, who reſtraineth the calling of God and the effects of the good pleaſure of his goodneſſe to patience alone.
IX. In the ſame place they gueſſe, that this fulfilling, is the obtaining of glory. But in vaine, for glory is not the perfection, nor the fulfilling of the worke of faith, but the fulfilling of the reward which wee apprehend by faith; yea, the worke of faith is ſo farre from being there perfected, that it will then ceaſe.
X. The men of our partie proued this by that place of Saint Peter, 2 Epheſ. Chap 1. Verf. 3. The diuine power hath giuen vntounto vsus all things which pertaine vntounto life and godlineſſe, through the knowledge of him who hath called vsus to glory and vertue. If God doth giuegive vsus all things which pertaine to life and pietie, then hee giueth vsus that we ſhall not reſiſt finally, but obey God calling. The Arminians anſwere, that Peter here doth not ſpeake of the beſtowing of faith, and that he doth not teach that faith is giuen to vsus by God, but onelyonly of thoſe things which hee giueth to them that doe already beleeue. This anſwere is beſides the matter, and it doth not touch any part of our argument: Yet when Saint Peter ſaith, that all things, are giuen vsus by God, which are neceſſary to ſaluation, they deale ſincerely and faithfully, in that they will not hauehave faith to be comprehended vnderunder this word, omnia, all things. For they which ſay in other places, that faith is the gift of God, doe here plainely enough witnes that this was not ſeriouſly and in good earneſt ſpoken by them. And truely, the men on our ſide doe bring no place out of the Scripture, to proue that faith is the gift of God, which the Arminians doe not corrupt and darken; becauſe they deny that the habit of faith is infuſed into man, or imprinted on mens hearts by God: but they contend, that it is giuen to vsus by God no otherwiſe then by perſwading, and by giuing powers by which wee may beleeue, if wee our ſelues will. Which truely is not to giuegive faith, but to giuegive helpes & incitations, to obey which, and to turne them into vſe, is in the power of free-will. To adde to their fraud and deceit, they doe corrupt the words of Saint Peter: Saint Peter ſaith, That God hath giuen vsus all things that are neceſſary to life and godlineſſe: They, by giuing, would hauehave offering and propounding to be vnderſtood, which doe very much differ: For ſeeing that (as the Arminians confeſſe) eternall life is propounded euen to reprobates, it will be ſaid, that eternall life is giuen to the reprobates, if to propound and offer be the ſame that it is to giuegive.
That faith and repentance is from God the Scripture proueth. That faith is the gift of God Saint Paul teacheth, Epheſ. 2.8. By Grace ye are ſaued through faith, and that not of your ſelues, it is the gift of God. That gift of which Saint Paul ſpeaketh here, is neither ſaluation alone, nor faith alone: But this is the gift, To be ſaued by grace through faith. Whence it appeareth that faith is as well comprehended vnderunder this gift, as ſaluation. But if ſaluation alone were here called the gift of God, yet it would thence neceſſarily follow, that faith is the gift of God: For he that giueth ſaluation, muſt needes alſo giuegive the meanes, without which there is no ſaluation. The ſame Apoſtle, Phil. 1.29. ſaith, It is giuen to you in the behalfe of Chriſt, not onelyonly to beleeue on him, but alſo to ſuffer for his ſake. Doe you ſee that it is giuen to vsus, not onelyonly to be able to beleeue, but alſo the act of beleeuing, and to beleeue it ſelfe? That repentance is the gift of God, Saint Peter doth witneſſe, Acts 5.31. God hath exalted Christ with his right hand, to be a prince and a Sauiour, for to giuegive repentance to Iſrael, and forgiueneſſe of ſinnes. And 2 Tim. 2.25. If God will at any time giuegive them repentance. Saint Paul, Rom. 5. doth ſay. That the louelove of God is ſhed abroade in our hearts by the holy-Ghoſt, who is giuen vsus; To wit, becauſe the holy-Ghoſt doth imprint that ſure confidence in our hearts, that wee are loued by God. Here you ſee that not onelyonly the powers, of willing and doeing, are giuen by God, but alſo to will and to doe it ſelfe. Seeing therefore that as many Chriſtian vertues as there are, there are ſo many gifts of God, and the ſame vertues are habits, it muſt needes be, that thoſe habits are from God, and therefore not engrafted by nature, which Pelagius himſelfe hath not ſaid; nor obtained by vſe and actions, the grace of God helping▪ as the Arminians will hauehave it, for ſo man himſelfe ſhould giuegive eyther all faith, or at the leaſt ſome part of faith to himſelfe, and ſhould owe it to his owne labour and induſtry. For truely, if God doth giuegive the power of beleeuing, and doth not giuegive the act of beleeuing after the ſame manner as he giueth the power, becauſe (as theſe Sectaries thinke) God doth giuegive the power of beleeuing vnreſiſtibly, but he giueth the act of beleeuing onelyonly by perſwading and inuiting, and that by a perſwaſion which we may obey or reſiſt; conſent to, or refuſe: There is nothing ſo cleere, as that the very act of beleeuing, and therefore faith it ſelfe, is not from God alone, nor from the meere grace of God, but is due, partly to God, and partly to mans free-will. Which that it is the opinion of the Arminians, and that they thinke that grace is not the totall, but part-cauſe of faith, we hauehave proued before. Whereunto adde that which they ſay, that God doth giuegive faith no otherwiſe then by perſwading, and by a gentle invitation: Which if it be true, it will be ſaid that God doth giuegive neither the power nor act of beleeuing. For he that doth onelyonly perſwade and exhort to runne, although he ſet on fire all the brands of his oratory Art, yet he will neuer be ſaid to giuegive the power of running, nor to runne it ſelfe.
XII. Seeing therefore that the habit of faith, is the gift of God, it muſt needes be, that it is infuſed and imprinted on our hearts by God himſelfe; which if it be ſo, it is vnpoſſible that this infuſion can be hindred in the elect; For what ſhould hinder it? Doth the mutability and inſtability of the decree of God hinder it? No; His decrees can neither be aboliſhed nor changed. Doth the euill affection of the heart of man hinder it? No, eueryevery man is ill affected before he hath receiued faith from God. Doth the obſtinate hardneſſe of ſome men hinder it? No, this hardneſſe is ſoftned by faith being receiued: Which alſo God promiſeth that he will doe, Ezech. 36.26.
XIII. This promiſe of God, and others of the like ſort, by which God promiſeth that he will giuegive a heart of fleſh, and will write on it his law, and that he will cauſe that we ſhould walke in his waies, doe promiſe an infallible certainty of the conuerſion of the elect, and the grace of God, which is impoſſible finally to faile: For what can hinder that God ſhould not ſtand to his promiſe, and ſhould fulfill that which he hath certainely and abſolutely promiſed? Doth the hardneſſe of mans heart hinder? No, this is that which he doth promiſes, to wit, that he will ſoften the ſtony heart. Doth the wickedneſſe of man hinder? No, there is no man but he is wicked before God conuerteth him. Is it the ſtubbornneſſe which is in ſome men more then ordinary? No, Where ſinne abounded, there alſo grace abounded. Finally, there can no impediment be obiected, which God cannot put away and remoue. There is nothing ſo intricate, out of which the wiſe goodneſſe of God cannot cleere himſelfe; and therefore to whom hee promiſed hee would giuegive a new ſpirit, that hee would take from them their ſtony heart, that he would cauſe that they ſhould walke in his waies, it is impoſſible that theſe ſhould not be conuerted, or ſhould finally fall away. Neither doe the Arminians themſelues deny it, although they ſeeme contentiouſly to ſtriue againſt it. For, in the 286. page, of the conference at the Hage, they doe confeſſe that theſe words of God in Ezechiel, It is declared that God will ſo effectually worke, that actuall obedience muſt follow: But (ſay they) is that done vnreſiſtibly? As if the controuerſie were in that: It is ſufficient that it is done moſt certainely, infallibly, and vnauoidably, although man ſhould for a time reſiſt, and ſhould be aduerſe and contrary to God calling, that is, to his owne ſaluation: For the workes of piety, which are adioyned to follow this change of the heart, are not laid downe as conditions, on which this change is to be, but as fruites and effects which are to follow this change of the heart.
XIV. Theſe Sectaries doe deuiſe another hiding hole, in ſaying that this promiſe of giuing a new heart, was made to a whole nation, not to ſeuerall men: But theſe are vaine things. For, Regeneration, and the change of the heart, is a gift which is giuen to particular men: Neither were this promiſe true, if it were to be performed to a whole nation, in which there hauehave alwaies beene very many that hauehave beene ſtubborne and rebellious: Therefore this promiſe pertaineth to thoſe alone who were to be truely faithfull.
XV. They diſpute neuer a whit more wittily, when they ſay, Collat. pag. 269. that by theſe places is promiſed, not the firſt beginning of preuenting grace, but a greater plenty and progreſſe of grace. I doe not deny but that euen the progreſſe and proceeding in grace is promiſed here; but I earneſtly affirme, that here the beginnings alſo of conuerſion are promiſed: The very words a new heart, doe proue this: For then truely and properly is the heart new, when it begins to be changed: Nor is it credible, that the increaſe of grace is promiſed without the beginning of it.
XVI. I further demand, whether that promiſe whereby God promiſeth that he will cauſe that wee ſhall walke in his wayes, is extended to the end of the life, or for a ſhort time: If not to the end, then this promiſe is in vaine, yea, and abſurd, becauſe by it God ſhould promiſe that he would ſo long giuegive them his grace, vntill he ſhould againe take it away, and deſtroy them for euer. Alſo the words themſelues doe witneſſe, that it is ſpoken of a perpetuall grace. For God doth promiſe, that he will cauſe that they ſhould not depart from his waies; in which words, finall perſeuerance is promiſed.
XVII. And if the grace of God may be finally hindred in all and particular men, it might come to paſſe that it ſhould be hindred in all men; and ſo there wold be none elected, there would be no church, and Chriſt ſhould hauehave dyed in vaine. For nothing can be imagined more abſurd, then to ſuppoſe that God decreed that ſome men ſhould beleeue and be ſaued, and that that ſhould be done vnreſiſtibly; and yet that he did not decree of any one man, nor of any particular perſon: There is nothing more abſurd, then to determine, that it muſt needes be that ſome be ſaued, and yet that there is no man who may not be damned. By what meanes can any certainety be made or concluded out of many vncertainties? Or is it credible and likely, that the decree of God as concerning the whole Church, cannot be deluded, and yet may be made fruſtrate in the ſeuerall members of the Church?
XVIII. Nor doth the truth finde any ſmall refuge in the words of Chriſt, Iohn 6.44.45. No man can come to me, except the father, who hath ſent me, draw him; and I will raiſe him vp at the laſt day. It is written in the Prophets; They ſhall be all taught of God. EueryEvery man therefore that hath heard, and hath learned of the father, commeth to me. EueryEvery word is a thunderbolt. The Arminians thinke, that there are many that heare and learne of the father, who doe not come, nor follow. This is diametrically and directly contrary to the words of Chriſt; EueryEvery man that hath heard, and hath learned of the father, commeth to me. For he ſpeaketh of a certaine manner of hearing and learning, which is peculiar to the elect, and which doth worke in their heart what he commandeth. The ſame Arminians doe affirme, that many are drawne, who notwithſtanding doe not come. But here alſo they offend againſt the words of Chriſt, where he ſaith, No man can come to me, except the father draw him, and I will raiſe him vp at the laſt day. For he ſpeaketh of a certaine ſure kinde of drawing and obedience, by which whoſoeuer are drawne, and doe come, ſhall be raiſed vp by Chriſt at the laſt day. Hee ſpeaketh therefore of a kinde of drawing which cannot finally be reſiſted.
XIX. Out of the ſame place of Saint Iohn, this argument is framed: Whoſoeuer hath heard, and hath learned of the father, doth come: Whoſoeuer is drawne hath heard & learned: Therfore whoſoeuer is drawne, doth come.
XX. By the ſame place, the opinion of the Arminians is refuted, whereby they teach, that all men are drawne, and that ſufficient grace is giuen to all: For the ſcope of Chriſt is to ſet downe the cauſe, why the Iewes of Capernaum could not come, to wit, becauſe they were not drawne by the Father; that on the contrary he might teach, that they would hauehave come if they had beene drawne: by which words, hee doth not obſcurely teach, that all who are drawne doe come.
XXI. Theſe proofes, brought out of this place, are not grounded on the word drawing, which wee know to be many times taken more largely, and to be ſometimes vſed for an invitation which is not obeyed; but they are grounded on the whole coherence of this place, and on the courſe of the ſpeech, which doth more then certainely demonſtrate, that it is here ſpoken of a kinde of drawing, with which whoſoeuer are drawne, doe come. In which ſenſe, the word drawing is vſed, in the beginning of the Canticles; Draw mee, and we will runne after thee: Which alſo Saint Auſtin doth acknowledge, Lib. 1. againſt the two Epiſtles of the Pelagians; where when hee had admoniſhed the Reader, that Chriſt did not ſay, lead, but draw, he addeth: Who is drawne, if he be already willing? And yet no man commeth, vnleſſe he be willing: He is therefore after a marueilous manner drawne, that he ſhould be willing, by him who knoweth to worke inwardly in the very hearts of men, not that men vnwilling ſhould beleeue, (which cannot be) but that of vnwilling, they might be made willing.
XXII. Nor is it credible that that grace is finally reſiſtible, whoſe chiefe office is to take away finall reſiſtance; for ſo it ſhould not doe that for which it is ordained; eſpecially ſeeing that Chriſt ſaith, Iohn 4.14. Whoſoeuer drinketh of the water that I ſhall giuegive him, ſhall neuer thirſt, but the water which I ſhall giuegive him, ſhall be in him a well of water, ſpringing vp to euerlaſting life. For it doth manifeſtly appeare, that it is here ſpoken of a kinde of grace, which being once well admitted and receiued into the heart, is neuer loſt, but doth remaine to eternall life, and like an euerlaſting fountaine, is neuer dryed: No leſſe direct are the words of Chriſt, Iohn 6.35. He that beleeueth in me, ſhall neuer thirſt: and Verſ. 51. He that ſhall eate of this bread, ſhall liue for euer: All which were falſe, if true faith, which doth ſeriouſly apprehend Chriſt, might be ſhaken off, and be finally loſt: For then there would be ſome, who after the eating of the heauenly bread, ſhould periſh for euer.
XXIII. And if there be any certainty of ſaluation, or any full perſwaſion of the Saints, it muſt needs be, that the grace of God in them cannot be ouercome, nor finally extinguiſhed; for otherwiſe, this certainety were vaine and deceitfull: For how can he be certaine of his ſaluation, who doth beleeue that the grace of God may be hindred and aboliſhed by a finall reſiſtance? And that on Gods part there is no abſolute and peremptory election, but when the courſe of our life is finiſhed? And that on mans part, the free-will of man in moſt holy men is furniſhed with power whereby it may altogether driue away the ſpirit of God?
XXIV. But the Scripture in ſixe hundred places, doth teach and command certaine and ſure confidence of our ſaluation. Saint Paul ſaith, Rom. 8.16. The ſpirit doth witneſſe together with our ſpirit, that we are the ſonnes of God: Can there be any more certaine witneſſe, and more worthy of credit, then the ſpirit of God? Surely the Scripture doth teach how certaine this inward teſtimony is, while it calleth the ſpirit, a ſeale deepely imprinting the promiſes of God on our hearts, and the pledge of our inheritance, Epheſ. 1.13. and Chap. 4.30. and 2 Cor. 1. So alſo 1 Iohn 5.10. He that beleeueth on the ſonne of God, hath the witneſſe of God in himſelfe. This teſtimony is beyond all exception; which teſtimony whoſoeuer doth not feele in himſelfe, he ought rather to thinke ill of himſelfe, then to meaſure other men by his owne foote, and to iudge of others confidence, by his owne incredulitie.
XXV. The Apoſtle to the Hebrewes, Chap. 3. Verſ. 6. doth command vsus to hold faſt the confidence and the reioycing of the hope, firme vntounto the end. And Cha. 10. Verſ. 22. Let vsus draw neere with a true heart, in full aſſurance of faith. And Epheſ. 3.12. In Chriſt we hauehave boldneſſe and acceſſe with confidence, by the faith of him. And 1 Iohn 5.13. Theſe things hauehave I written vntounto you, that beleeue on the name of the ſonne of God, that ye may know that ye hauehave eternall life.
XXVI. Our Sauiour himſelfe doth promiſe, that hee will giuegive vsus all things which wee ſhall aske in his name, Iohn 14.13. If therefore wee aſke grace which cannot be ouercome, nor extinguiſhed, and perſeuerance in the faith, Chriſt promiſeth that wee ſhall receiue what we aske.
XXVII. Doth Dauid ſpeake as one doubting of his ſaluation, Pſal. 17. I ſhall ſee thy face in righteouſneſſe, and I ſhall be ſatisfied with thy likeneſſe? Or Simeon ſpeaking thus, Luke 2. Now letteſt thou thy ſeruant depart in peace, according to thy word? Or Stephen, who, his enemies gnaſhing their teeth at him, and being certaine of death, did cry out, I ſee the heauens open, and the ſonne of man ſitting at the right hand of God? Could the grace of God be ouercome by free-will in thoſe men? Or was their confidence deceitfull and failing, and the decree of God concerning their ſaluation yet reuocable, as theſe Sectaries ſpeake?
XXVIII. Why ſhould I ſpeake of Saint Paul? who deſiring to be diſſolued, and to be with Chriſt, being full of faith, ſpeaketh thus, 2 Tim. 4.18. The Lord ſhall deliuer me from eueryevery euill worke, and will preſerue me vntounto his heauenly kingdome: And in the ſame place, after he had endured ſo many labours, he doth vtter this as his victorious ſong: I hauehave fought a good fight, I hauehave finiſhed my courſe, I hauehave kept the faith: Henceforth there is laid vp for me a crowne of righteouſneſſe, &c. With no leſſe confidence doth hee ſpeake both in his owne, and in our name, long before the end of his ſtrife, Rom. 8.38. I am perſwaded, that neither death nor life, &c nor any other creature, ſhall be able to ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord.
XXIX. But the doubting of our ſaluation doth pleaſe theſe Sectaries, who are ſtuffed and ſtrouted out with pretended modeſty and humility. Their words againſt the Walachrians, pag. 76. are theſe: Whether any one can be certaine that hee ſhall perſeuere in the faith; We will not ſay, yea, we ſuppoſe it to be very profitable to doubt of theſe things, and that it is laudible for a Chriſtian Souldier, to the ſhaking off the ſloathfulneſſe and the drowſineſſe of the ſoule in the worke of Religion: In the ſame place they admit onelyonly that certainetie, whereby one doth know that God, and ſufficient helpe, ſhall not be wanting to him, ſo that hee be not wanting to himſelfe; which certainty ſurely may be in any reprobate. They doe inſtill theſe things with a goodly ſhew, vnderunder the pretence of inſtigation to good workes, that they might ſecretly ouerturne the foundation of faith, as it were by vndermining it; and as if there were no way of ſtirring vp ſluggiſhneſſe, but by the damage of Faith. It is prophane modeſtie which maketh men incredulous and vnbeleeuing; and vnderunder a ſhew of humilitie, doth teach them to diſtruſt God. But they themſelues, who teach theſe things, doe boaſt, that God hath giuen them what hee ought, yea, and that God is bound to giuegive them ſufficient grace; that it might appeare, that vnderunder this affected humilitie there is much pride.