SPECULUM CHRISTIANUM OR A CHRISTIAN SURVEY for the Conscience.  
CONTAINING, THREE TRACTATES OF THAT EMINENT, GRAVE, and learned Divine, Master HIEROM ZANCHIUS.  

1 Of the end of the World.  
2 Of the perseverance of the Saints.  
3 A summary Abridgement of his Praelections.   
Englished for the good of God's Church, and for a warning to wicked and impenitent men.  
By H. N.  Lege, intellige, dilige. 
LONDON, Printed by GEORGE ELD. 1614   

TO HIS VERY REVEREND, GRAVE, AND learned Tutors, his good and loving friends, M. Doctor S●●nton, Doctor in Divinity, Deane of the Cathedral Church of 〈◊〉: And M. john Knewstub Bachelor in C●ck-field in Suffol●e, H. N. p●a●●th grace and peace, health and happiness in Christ for ever. (⸪)  
GRateful testimonies of thankfulness and love are both Christian and commendable; and exemplified by joh. 
a 11. 3. 5. 35. 36.  Christ himself, by S. Paul, 
b Ro 16. 4. 2. Tim 1. 16. 17. 18.  and other most excellent instruments 
Ingratum fi dixeris, scelestum dixeri●.  in the Church of Christ. This consideration did (as it were) kindle the coal, and excite mine affections, to combine you both in this one signification of my thankful remembrance: you are ancient and kind friends in faith and love, and in the fellowship of that famous Society of S. john's College in Cambridge; and trained up (ab originibus) in one Nursery of good literature in the Northern-parts, happily founden by Master doctor Lupton, in the Town of Sedberge, his own native soil; from whence have been transplanted, and in due time, many have sprung up, and so become goodly fruitful plants, and some Cedar-trees, in the Church of England: myself likewise was brought up successively in the same School, and, after, under your wings and comfortable Tuitions in the same worthy 
c Vetus verbum; Illa 〈◊〉, totiu●●●●è Ora●●●um 〈◊〉 〈◊〉.  College, whereof I was an unworthy member, and do bless GOD that ever I knew the walls thereof: And withal, in retaliation of duty, so long as I live, I will instantly and jointly pray, as Moses wished to joseph (and his seed) That 
d Deu. 33. 16.  the good will of him that dwelled in the bush, may come both upon it and you. My mediocrity in any service for God's Church (if there be any in me) is totally your own: and therefore I will very joyfully and cheerfully by allusion, or rather by a little inversion, borrow leave, and tender this my grateful testimony, with that form of words, wherewith P. Orosius did dedicate his Story to Saint Augustine, his Master and Tutor; Totum (quod in me) vestrum sit, quod a vobis ad vos redit; or as Carneades Cyrenaeus thankfully protested of Chrysippus (one of Zeno his disciples) a most 
e Si apud Di●os Dialectica ●a●●retur, n●n temerè alia esset, quàm quae a Chrysippo inventa ●uit.  acute Philosopher, after the diligent reading of his books, which were in number 75. as some report, Si Chrysippus nòn esset, ego nòn essem, I was yours when I was but a Neophyte; and now by the grace of GOD I am that I am; and am still yours, and do wish hearty, that I might become (being now hoare-headed) as the German Son of such shining and burning lights in the Church of GOD, whose gifts and labours are condignly of note, and price in the hearts of many.  
I have englished these Treatises of that grave and learned Divine, Master Hierome Zanchius; and in this regard I took them in hand, for that in 
f Not unlike to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (whereof Athaneus lib. 11.) for variety and use.  Argument and matter they are exceeding effectual, befitting this sinful and sottish Age, or rather this degenerating downfall of all sorts of men. They are fruitful in many considerations; to prevent curiosity; to abandon security; to rouse up the drowsy Christian; to detect the Temporizer; to kindle zeal; to work vigilancy; to enforce repentance; to minister consolation; to teach the wise; to hearten the weak; to confirm faith and hope of Heaven and Happiness; to daunt ungodliness; in such sort as he that runneth may read in capital letters, and he that readeth with judgement and conscience, may find singular edification.  
When I had made an end, I resolved in this kind to salute you both; which, as it cometh with an honest heart, so I persuaded myself it would be accepted with the right hand. I pray you censure; and, if there be no let, yield your approbation. Of you twain I have just cause to vouch, as Master I. Caluin sometime 
Prae●▪ in Epist. ad Rom.  writ upon the like occasion to Simon Grynaeus, (two eminent Divines in the care of God's Church) Quorum judicio si omnes plurimum iure deferant, ego nihil non deferre debeo. And so remaining yours et animo & usu; I do recommend you both, and your godly endeavours for the furtherance of the Gospel of Christ, to his most gracious and abundant blessing, for his great Name sake.  
Amen. Hougham cum Maston. Maij 20. 1611. Your Worship's unworthy Pupil and loving friend, H. NELSON.   

CERTAIN PRAELECTIONS OF (THAT WORTHY DEFENDER OF the Christian Faith) Hiero. Zanchiv●, ●pon these words, 1. joh. 2. 18. Little Childr●● it is the last time.  
BECAUSE this present place doth seem to require that I speak somewhat of the end of the world (for such as have written of the end of the World, do make allegation even of this Text) and this question hath and doth at this day put many to bus●●●s: therefore I will b●i●●●y make manifest what my sentence is touching the same. And this question verily I will clearly discuss in six capital 〈◊〉▪ The first shall be, Whether this World finally shall come to an end. The next, Whether we may certainly know it. The third, Whether a Christian man may lawfully search out when this end of the World, and the return of the Lord Christ shall be▪ Fourthly, what might be the reason, why the Lord neither formerly would, nor yet will, have us know this time. Fiftly, What be the sign precedent of the end of this World; and whether from them we may design the certain time wherein the Lord will come. 〈◊〉 si●t, touching the duties of a Christian in thi● controversy, concerning the end of the World.  
As touching the first 〈◊〉 point▪ Three sorts of 〈◊〉 have denied that this world shall have an end. The first were the Philosopher's▪ chief the P●r●patecia●s; for these were of opinion, That thi● World neither eue● had beginning, nor ever should have ending▪ and therefore Mankind, as even at this present, so in the same tenor and course, perpetually to live in the World. But this crew therefore held this opinion, for that being destitute of the light of the word of God, in the inquisition of the truth they were led only by the blind wisdom of the flesh, for, the natural man doth not perceive the things that are of God: and to refute their reasons it is not worth the labour, for we have nothing to do with those Philosophers.  
Others, who deny that this world shall once have an end, are certain Atheists, and mockers of things divine; of whom Peter, This know first, 
2. Pet. 3. v. 3.  that in the last days shall come mo●kers, which will walk after their own lusts, and say, where is the promise of h●● coming? For since the Father's dy●d, all things continue alike from the beginning of the Creation. But th●se men's blindness, or madness rather, is refelled by the (evident) certainty of the word of God.  
S. Augustine t●m. 2. ep. 42. ad fratres Mandarenses doth thus dispute. All other things which the Holy Spirit in th● Scriptures by prediction foretold, came to pass accordingly; as the first coming of Christ; the destruction of Jerusalem: And the same Spirit in like manner hath foretold of the future end of this world, & of Christ's second coming: Therefore certainly it shall come to pass. The argument indeed of these mockers doth Peter thus con●ute. ver. 5. For this they willingly know not, that 
2. Pet. 3.  the heavens were of old, and the earth that was of the water, and by the wa●●●▪ by the word of God. ver. 6. Wherefore the world that then was, perished, overflowed with the water. ver. 7. But the heau●ns and earth which are 〈◊〉, a●● kept by●he same word in store, and reserved unto ●ire against the day of condemnation, and of the destruction of ungodly ●en. Thus much Peter. The meaning of which words I will make plain, because those mocking spirits do endeavour from the continuing state of the world, to prove the perpetuity thereof, and do deride the word of God; Peter doth overthrow their argumentation by this reason. The world, as by the word of God it was of the waters, and by the waters; so also by the same word of God, when indeed it seemed so good unto the Lord, being drowned with the same waters it perished and came to an end; and after by the same word of God it was restored again. This History was most apparent, and a thing most famous, and of most certainty unto the whole World. Therefore by the same Word of God, as in the first turn by water, so secondarily by fire, when it shall so please the Lord, it may be dissolved, and have an end. The Lord foretold the future end of the world, and that himself would come the second time: therefore this World must have an end, and the Lord will come. For now are reserved these Heavens and Earth unto fire for the day of judgement and perdition of the ungodly: wherefore from the continuing state of the world the consequence holdeth not; That the world is uncorruptible and shall never have end. For that also before the Flood it lasted long, and yet after (for all that) perished, and even by such things as from whom it had it original, and was supported, (that is) by the waters; so by fire, an other Element of the World, the same world shall be destroyed.  
The third sort who vouch the perpetuity of the world, are some, who are neither absolute Philosophers which are destitute of the sacred writings, neither yet scoffers and contemners of celestial things, but both men fearing God, and most expert of holy writ; of which kind amongst others, was Philo judaeus. He left a boòke written with this Title▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Of the corruptible state of the world: in which treatise he laboureth to make good, by sundry arguments, that the world is incorruptible, But if Philo had (in this sense) understood the world to be incorruptible, for that neither it should utterly be dissolved into nothing, nor yet changed into a worse estate, we likewise would have condescended unto him. For we likewise acknowledge out of the word of God the renovation of the world, and in the future a new Heaven and a new Earth. And so certainly seemeth Philo to have holden by his explanation, whereby he declareth what he meant by the name of corruption: For thus he holdeth in the entrance of his book pag. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. For corruption is called an exchange into a better state. It is likewise called the total extinguishing of a thing in being, which then necessarily is termed a thing without existence, For as of nothing nothing is made (that is naturally) so neither can nothing be dissolved into nothing.  
Philo had read the Psalms and Prophets who writ of this matter: but if he followed any other ●e●s●, the godly Christians, do not accord with him. For the testimonies of Scripture are most clear touching the end of the world Psal. 102, In the beginning thou l●●ds● the foundation of the Earth and the Heavens are the work of thy hands: they shall perish, but thou endur●st, they 〈◊〉 shall waxy old as doth a garment, and as a v●stimen▪ thou shalt charge th●●, and they shall be changed, but thou art the same and thy years shall not fail▪ Mat. 5. Till Heaven and Earth shall pass away, one jot or title shall not p●rish of thy la●. 2. Pet. 3. That day of the Lord shall come as a thief in the night, wherein the Heavens shall pass away with a noise, the Elements shall melt away with fire, and the Earth and all things therein shall be burned. Again▪ the Heavens by burning shall be dissolved, and the Elements shall melt away with heat; but we look for new Heavens and a new Earth, according to his promise. Thus Saint Peter. Therefore this first Capital point is to be vouched, That this world (as in case now it is) shall finally come to an end, (that is) be changed into a better condition, and God only to be utterly void of all variableness or change.  
To what purpose then tendeth this doctrine? S ●. Peter teacheth. 2. Eph. 3. Seeing (saith he) all these things shall be dissolved, what manner of men ought we to be in holy conversation, and duty of piety, expecting and ha●ting unto the coming of the day of the Lord. The Argument is this in effect. The Heaven and Earth shall be renewed at the coming of Christ: How much more therefore ought we to be renewed, who press on to meet Christ at his coming? Therefore we are to endeavour for a perpetual renovation, and to adhere in heart to God only, who alone is utterly unchangeable: as for other things, they ought to be had in contempt, because they all shall be changed, and shall all finally have an end. For this purpose out Apostle made mention first of the vanity of this world; then he added, Now are the last times, that is, where in is instant the coming of the Lord Christ. And why these things that contemning the world, and then avoiding those Antichrists, we being fortified in the Apostles doctrine, might watch and live soberly and justly, always prepared to go meet Christ at his coming.  
The second Capital point is; whether we can attain to know when the end of the world shall be? It is a case manifest whether we be all led with a desire to know when the end of the world shall be. For this affection even the Saints were taken withal, the Prophets and Apostles. Of Daniel it is manifest in Cap. 12. After that he heard of the Angel, that is, of Christ, touching Antichrist, and what things should be accomplished in the end of the World, he asked the Lord, saying verse. 8. O Lord what shallbe the ●●d of these things? as for the Apostles, it appeareth Mat. 24. Act. ●. Lord, when shall these things be? Therefore it is a natural inclination in all to desire the knowledge of things to come; specially when the end of the world shall be: Now the question is whether this can be known of us? The Lord jesus taught that it no way can be known, when he said, Of that day & that hour no man 
Mat. 24  knoweth, no, not the Angels of Heaven, but the father only knoweth; that is, the certain time, wherein these things, by me foretold to you, shall come to pass, the father only knoweth, yet in all ages there have been some, and that in the Church of Christ, who have given out it might be known, some indeed certainly, and they have presumed to determine thereupon a certain number of years, (such is man's presumption) from the first unto the second coming of Christ; others probably and in such sort, as that in searching this time they did contend, that no great error could follow, and therefore they used sundry conjectures, whereby they assayed to determine, in some fort, how much time as yet remained until the next coming of Christ. Although verily there be great difference between the ●●merity of the one sort▪ and curiosity of the other; yet as the one is utterly to be disproved and condemned, so the other (for my part) I cannot give approbation unto. For true p●ety requireth that we be certain indeed that the end of the world shall be, and that the Lord will come, but when that is, what either day, or month, or year, or age, both it shall be and he shall come, we must of necessity confess ingenuously our ignorance, and that by no means it can be known according to the doctrine of Christ. And therefore according to the Commandment of Christ, let us watch and pray, expecting daily and hourly our Lord jesus Christ, being always prepared with our lamps burning with the light of faith, and filled with the oil of good works to go out to meet him. But let us now consider what have been the judgements of men touching the time of the end of the world, and the coming of the Lord.  
In the times of the Apostles, some there were who said; although the day and hour of the Lords coming could not be known, yet that the day of the Lord and end of the world could not at that time be far off; others, that this was newly revealed; others said, that this was the Apostles doctrine; others did endeavour to persuade this by reasons and conjectures: but the Apostle did surprise such; saying, I beseech you 
2, Thes. 1.  even by the coming of our Lord jesus Christ, and by our assembling to him that ye be not suddenly moved from your mind, nor troubled, neither by spirit, nor by word, nor by letter, as it were from us, as though the day of Christ were at hand. The Apostle teacheth that these Impostors used three practices for persuasion, that the Lords day was hard at hand: First, Revelations, for that they certainly know this by the spirit of Revelation: Secondly, reasons and conjectures; therefore he saith, or by w●●●: Thirdly, counterfeit letters and testimonies of the Apostle. But what saith the Apostle? that ye be not suddenly moved away, as though the day of the Lord were at hand, for that unless 〈◊〉 departure come first, etc. he taught that first there must be a general Apostasy, or (as others will have it) a defection of the Roman Empire, and Antichrist to be revealed with 〈◊〉 Kingdom, before the day of the Lord shall come. But how long after the coming of Antichrist shall succeed the end of the world, and the day of the Lord, 100 1000 or more years, the Apostle hath not taught: but why? for that neither himself knew, according to that of that day and hour etc. Behold 
Ma●. 24.  what was bruited abroad in the Apostles ages, even amongst the believers, touching the end of the world! And that these men were deceived, the thing itself teacheth. After the Apostles times there were not wanting (even) some, who did limit a certain number of years until the second coming of Christ, and end of the world. Amongst the profane Gentiles it was vulgarly bruited, as a Divine Oracle, That the Christian Religion, after Christ began to be honoured, should continue only for the space of 365. years, and then presently to have an end. Saint Augustine relateth this. Tom. 5. de Civitate Dei. lib. 18, c. 53, and showeth how false this was, cap. 54. And because after the end of Christian Religion upon the Earth, forthwith an end of the world shall be; therefore some Christians, persuaded by this Oracle, were of opinion, That after these 365. years were expired, presently the end of the world should be. But it is apparent, how foully these likewise were deceived.  
In Cyprians time, who flourished after Christ, about the year 250. it was credibly held, that the end of the world was at hand: this is cle●●e out of Cyprians Epistles. And, which is more, in a little Treatise (ad For●●natum) in an exhortation to Martyrdom, (if it be Cyprians) in the beginning pag. 244. these words are read: Six thousand years are 〈◊〉 complete since the Devil did impugn man. Although the book be not Cyprians, yet is it plain, what was the opinion held in the Church, with many, touching the end of the World, at what time this book was published; that is to say, That then were 6000. years begun to be accomplished, and so consequently, the end of the world instantly to draw near. But how foully they also erred, the thing itself declareth.  
In Lactantius his time, who was famous about the year after the birth of Christ, 317. what opinion was maintained in the Church, 〈◊〉 evident by his Institutions lib. 7. cap. 25. The whole expectation (saith he) s●●l. of the end of the World, seemeth not above the space of 200. years.  
In the time of Augustine, Hierome, and such others; that many were of opinion the end to be hard at hand, appeareth by Aug. his books. To. 5. de civit. D●●. lib. 18. c. 53. he reporteth some to have determined from the Ascension of the Lord unto the end of the world 400. years; others 500 others 1000 But Augustine doth de●ide them all, and refutes them by the saying of the Lord Christ, Act. ●. It is not yours to know the seasons, which the Father hath reserved in his own power. Mat. 24. Of that day and hour etc. A certain Bishop also in Augustins' time, by name H●sychius, did seem to hold; That although none could know of the day and hour of the Lords coming, as the Lord had ●a●d, yet a set time and space of years might be limited, from the coming of Christ in the 〈◊〉, ●ntill his second coming: and therefore 〈◊〉 〈◊〉 Christians to find out this time. And of this point he writ to Augustine, To. 2. Ep. 79. Besides other places of Scripture which he abused for this opinion, that place of Daniel, cap. 9 of 70. weeks, was one. For that place might be understood of the time intermediate between the coming of Christ in the flesh, and his second coming: or at least by proportion it might be collected, That as from the time of the forms prophesy of Daniel until the first coming of Christ, there went between 70. weeks of years, so likewise from the time of the first coming unto the second, there should interpasse 70. weeks of years. From thence therefore there might be gathered the certain time until the end. But Augustine teacheth, that the place of Daniel can in no wise be understood of the second coming of Christ. He that listeth, let him read the other Testimonies of scripture which Hesychius abused for the 〈◊〉 of his opinion: and then let him read Augustine's answers to the several places, Epist, ad Hesychium 80.  
To that which the Lord spoke to his Apostles, Act. 1. It is not for you to know the times and seasons, etc. this answer Hesychius returned; That only was spoken to the Apostles: for he would not have them to know, for that he would not have them witnesses of the consummation of the World, but only of his Passion and Resurrection; but yet his will was, that else we should acknowledge the time of the end of the world. And to this effect he wrested even that answer of Christ to the Pharisees, wherein he reprehended them, saying; You know how to discorne the outward appearance of the sky▪ but you know not the time of your visitation. This Bishop did interpret this sentence of the time of the second coming of CHRIST whereas Christ spoke of his first coming. Summarily, Augustine concludeth▪ That by no place of Scripture it can be gathered, when the time of the end of the world shall be, or that Christians may make inquiry, seeing it is written and spoken to all, It is not for you to know the times, or that it can be known of any mortal man, seeing it is written, Of that day and hour, that is, of the Lord return, no man knoweth.  
So Grogorius Papa, from the corrupt conditions of his time, and the strange wonders seen in his age, was often accustomed to say; That his Age was not far distant from the end of the world. But he likewise was much deceived.  
Now I proceed to the men of our own Age. Many, and those learned and religious men have thought, ●●though no ●●t time can be appointed between the first and second time of Christ, yet by probable conjectures it may (howsoever) be known and discerned. The thing itself hath not yet declared, whether their opinion be 〈◊〉 or ●●, but such, as long after succeed us, shall understand whether these devout & learned men were erroneously led, yea or no. For my part I do only endeavour to prove, that these conjectures alleged by them were very weak: and so by them that no proof or determination can be made of the end of the world. We will produce the principal and examine them.  
The first conjecture of these men is taken from 6000. years, wherein they say the world shall endure. For the Hebrews have left written in their books (specially in the 〈◊〉) that this was the prediction of Elias the Prophet, The world to continue 6000. years: 2000 vain: 2000 the Law: 2000 the Messiah: and if any time came short of them, it was wanting for our sins.  
Irenaeus likewise lib. 5. cap. vi●. concludeth, That the world shall continue only 6000. years: and he collected this his commentation, not from the Hebrews, but from the proportion of six days, wherein the world was created, after which six days was the Sabbath, that is, the day of rest. This indeed (saith he) is both a narration of things past, and a prophesy of things to come: For one day signifieth a thousand years, as the Scriptures do testify; and 2. Pet. 3. One thousand years before the Lord are as one day. Therefore as the World was consummate in the Creation thereof, within the compass of six days, and then Rest; so in the end thereof it shall be consummate within the space of six 〈◊〉 years: then shall follow true and perpetual rest▪  
Also Lactant, Firmianus. it. 7. c. 14. saith, That the World shall be consummated in the compass of 6000. years: and he borrowed this opinion, together with Irenaeus, even from one and the same fountain. Which said opinion touching the durance of the World for 6000. years▪ many (likewise) entertained of many. whereupon also Gregorius Papa. to▪ ●. in c. 9 〈◊〉. 1. Reg. col●●●. 1415. The world (saith he) was created in six days, and shall be determined in six Ages. They add further, That the 6000. years shall not be fully complete: and that (partly) they confirm by the prophecy of Elias: partly by the speech of Christ, Mat. 24. Unless those da●es should be shortened etc. For although he there speak of the ruin of Jerusalem, yet likewise they contend that it may be understood of the time of the consummation of the world. Seeing these things stand so (say they) 2000 were before the Law: 2000 after the law: (and that according to the computation of the Hebrews) and of 2000 under the Messiah, are now run over 1560. and there is in remainder 440. and of them also some shall be substracted, therefore that the world cannot endure longer, at the furthest then about 400, years. This is their first conjecture.  
But who may not see how infirm it is? First, Elias hi● prophecy, whereupon they rely▪ 〈◊〉 not authentical. Indeed it is available against the jews, who do admit that prediction, to prove that the Messiah is come, seeing there be now run out 5560. years, but for demonstration of the end of the world, it availeth nothing at all. Likewise, the ratiocination of Irenaeus, and Lactantius is too-too infirm, and feeble: therefore justly doth Augustine confute it. Besides, I say, it is against the word of God. For the Lord saith▪ That none can (surely) know when the end of the world shall be: As for that day, etc. If then this their sentence touching 6000. years were true, we might easily know when the end of the world would be: but this were against the word of Christ. Therefore this opinion of 6000. years for the world to endure, is untrue.  
The second conjecture is collected from the four Monarchies of the world. Daniel 2. & 7. The case thus standeth. The four Monarchies are described, so that one doth succeed another. The first is the Monarchy of the Chaldeans and Assyrians; the second of the Persians; the third of the Grecians; the fourth of the Romans. Those four Monarchies being ruinated, that is, three of them utterly desolate, and the fourth, as into several parts, divided into several Kingdoms: Dan. cap. 7. prophesieth, That a little hor●e shall arise amongst those ten other former horns. that is, one Kingdom more potent and strong than the rest, which shall utter great things etc. And when that Kingdom signified by one horn, shall come to a consummate power, so that it will think itself to alter times and laws, then presently shall be the judgement, and Christ to reign for ever. And this horn which shall arise out of the Roman Empire, they interpret to be the Turks Kingdom. Thus therefore they gather: Three Monarchies are utterly extirpate▪ the fourth Monarchy also is extinct, because it is divided into divers parts: Now the horn (that is) the Turkish Empire, began to break out about the time of Hera●lius. ●or at that time Mahome● began to reign; And this Kingdom of Turks is now well-nigh grown to the greatest height, he prevailleth against the Saints, and in a manner he doth make account, that he hath power to change laws and times: When this shall come to pass, then shall come the Ancient of days. Therefore the time is but short until the second coming of Christ shall be.  
My answer is this. If they understand, that less time now remaineth then before, that is most true: If also that which is remaining, they shall affirm to be very little, in comparison of the eternity of the Kingdom of Christ, this like wise we will assen● unto as most certainly true. But if they should understand a little remainder of time to be behind, that is, that there is yet behind, either a hundred, two hundred, or three hundred years, etc. I say that nothing can be concluded from these places of Daniel, which are diversly expounded by interpreters. For, that I may follow the usual interpretation; first he describeth in the second chapter the four Monarchies; and concerning the Empire of the Romans he prophesieth five things, first he setteth out the power thereof, That verily, as iron, it should surprise all other Kingdoms: then, the division thereof, that is to say, it should be divided in itself: thirdly, the cruelty and fierceness thereof, that without regard of consanguinity or alliance it should not respect the bands thereof, by reason of cruelty; four, the variable calamities and ruins, that is, that it should be afflicted with sundry Massacres, and specially intestine (or homebred) dissensions and wars: Fiftly, the continuance thereof, that although being divided into many parts, as it were too feet into ten fingers, it should be broken in pieces, in respect the ●eere w●re of clay: yet because the plants thereof were of iron, it should endure even to the second coming of the King of Heaven. But after that Daniel had thus disputed of the Roman Empire, presently he adjoineth a prophecle of the Kingdom of Christ, I say, That Christ should so, dai●ely ruinated all those Kingdoms, and he alone should reign for all eternity. And he prophesieth of the double coming of Christ; of 〈◊〉 which was in the flesh, with the preaching of the Gospel; and of that which shall be in glory. And of the first he saith: And in the days of those Kings the God of Heaven shall set up a Kingdom which shall 〈◊〉 be demolished: He doth not say, After the days of those Kings, but in the days of those Kings etc. For the Kingdom of Christ was raised 〈◊〉 up, on the Earth, when as yet the Romans reigned and did govern the world, and endured almost six hundred years: (the Romans ●●a●ing rule even unto the times of 〈◊〉 us) and doth still and shall continue even to the end of the world. Afterward he saith of the second coming of Christ, when he shall deliver up the Kingdom to God his father all enemies being put under his feet: finally whereas thou ●●dst see that the stone cut out of the mountain without hands, doth break in pieces Iron, Brass, Clay, Silver, Gold; the great God did intimate to the King what should follow after these things. Thus the Prophet. And thus readeth and expoundeth that most learned man Oecolampadius, citing withal Saint Hippolytus, who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The stone which shall quell and crush the Image in pieces is Christ, who filleth the Earth, coming from Heaven and bringing judgement to the world.  
But in this place is put down no prescription of time, from the first until the second coming of Christ: wherefore out of this prophesy which is in the second Chapter of Daniel, nothing can be concluded concerning the end of the world, whether it shall be from that time within a hundred. or two hundred or more years. Although (as others would have it) the more sincere explanation of that place would be if it should be understood not so much of the uprising of the person of Christ, as of his Kingdom and the progress thereof, throughout the whole world unto the end thereof, and of the endless continuance of the same: for so it is interpreted of Daniel himself in the same Chapter. But by this tenor, what can then be collected touching the definite time of the end of the world? the Kingdom of Christ, as it was propagated by the preaching of the Gospel throughout the whole earth so likewise withal did it overturn the Empire of Rome, that is, the fourth Monarchy, with the Idolatries thereof, as also now the Image of that Monarchy the Kingdom of Autichrist, it doth and shall continue to overthrow to the end of the world, until it be totally abolished. For it is infallible that the end of the world shall not be, before the whole Kingdom of Antichrist be abolished, as the Apostle teacheth, Thes. 2. 2.  
But who is able to determine of the time, when the Kingdom of Antichrist shall totally come to an end? He that can effect the one, may likewise perform the other.  
Besides, some there be who would have the prophesy of Daniel in no case to be understood of the second, but only of the first coming of Christ; and so also that which in the 7. chapter; and therefore this to have been the counsel (or purpose) of God, to give signification to Nabuchadnezar what Kingdoms should succeed, and which should be the last of all, that is the Kingdom of Christ and that to continue perpetually, all others being ruinated. But how long it should endure upon the face of the Earth, is not here debated; neither that God intended by Daniel to give notice unto us thereof, seeing it was not his pleasure, no not by his son, to reveal it. According to this interpretation, nothing can be denuised more fond, then out of this prediction of Daniel to go about ●o conclude any determination, touching the final end of this world.  
Finally some there be who would so expound the chapters of Daniel, as that in no respect they will have him speak of the Roman Monarchy: but what all others have interpreted thereof, they will have understood of the Kingdom of the Selucians'; specially for this reason, because the Church of the jews was nevermore hardly and extremely entreated by any other then by that Kingdom before the coming of Christ, and most of all by Anti●chus Epipha●es, whom they understand by the last horn. Dan. 7. And these expositors have reasons of no small consideration for this their interpretation. Read the Annotations of Tre●●elli●s, and 〈◊〉. And if we approve this exposition, what need have we to borrow any conjecture from Daniel, of the time of the end of the world, whereas he had not the least thought of this matter? And out of this, an answer to the 7. of Daniel is apparent, where they would, under the name of the last horn that the Turks Empire must be understood.  
For first of all it may be denied, and that not without cause, that by that last horn is not signified the Empire of the Turks. For the ancient Fathers, both Greek and Latin by that horn understand Antichrist with his Kingdom: and (here I report the judgement of the Fathers) that he indeed shall come towards the end of the world, and that suddenly he shall rise up among the ten horns, that is, ten Kings; but when he shall come, that it can not be known of us: therefore that we ought not to preu●t God's counselin searching out when thesethings shall come to pass. Let us h●●re St. Hippolytus expounding this place of Daniel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore touching the Leopard the prophet foretold how there should be 4. heads to him that had the dominion, & so it came to pass, & the Kingdom of Alexander was divided, into four principalities: so even now we must expect how the ten horns shall come out even of this same (that is the Kingdom 1. Empire of Rome) when the time of the beast shall be accomplished. And a little horn which is that Antichrist, Shall out of them suddenly appear, and justice shall be taken from off the Earth, and the whole world shall melt into a consumption. Wherhfore we must not anticipate the will of God, but patiently persevere and pray, that we fall not into those times, neither be unbelieving but that these future things shall be fulfilled. For if those first things, according to the predictions of the Prophets, were not effected, than we cannot expect these: but if they were fulfilled in their due times, accoiding to the prophecies; accordingly also these things shall plenarily come to pass. Hierome also doth expound this place, of Daniel, of Antichrist, and he manifesteth what he meaneth, by Antichrist; and this saith he is the judgement of all writers Ecclesiastical: his words are these. Ergo dicamus etc. Therefore let us affirm that which all Ecclesiastical w●●●ers have delivered in the consummation of the world, when the Roman Empire is to be destroyed, that there shall be ten Kings who shall divide the Roman world between themselves; and the eleventh a little King to arise, who shall conquer three Kings of the ten, that is the Kings of Egypt, Africa, and Aethiopia, as by the process we will more manifest: which being slain even seven other Kings shall submit their necks under this Conqueror: And behold saith he the eyes were as the eyes of a man in the horn, lest, according to the opinion of some, we should repute him either to be the devil or some Ghost, or else a singular man whom 
Diabolum vel Doemonem.  the devil should possess bodily; and a mouth speaking proud things. For he is the man of sin, the son of perdition, so that he dare sit in the temple of God making himself as God. Master Bullinger, a most grave writer, doth accord in judgement with the Fathers, touching this interpretation of this horn: but yet out of histories demonstrating that Antichrist is come already, that the three other horns are broken down, and that he is increased by the subjection of those others, and his kingdom to be enlarged, and to have his seat at Rome.  
But what if we should with Mr. Caluin, a most acute and learned interpreter, by the name of this horn understand (as many indeed of his followers do) julius Caesar himself, and others his successors Augustus, Tiberius, Caligula, Claudi●●, Ner●, and other Caesar's, and the very Empire of these Caesars? what if we shall vouch with others, by that horn to be signified Antiochus Epiphanes; for he did most cruelly of all others afflict the political state of the jews, and subvert the religion, and erect idolatry, as is plainly made manifest in the first book of Macchabees, as that we stand in need of no other interpreter, wherein was a true type of Antichrist? But what from thence can be gathered touching the end of the world? Daniel as yet hath treated nothing of that other coming of Christ, seeing he is wholly employed in explaining those Monarchies which are to prevent his first coming.  
The third conjecture is drawn from the time that Anrichrist, being revealed, should reign, The Scriptures seem to deliver (say some) that Antichrist shall reign three years and a half. To this purpose is referred, that formerly mentioned time of Daniel (a time, two times, and half a time) But the place is more perspicuous in Apoc. 11. It is given to the nations (that is Antichrist and his members) and they shalt read down the City 42. Months; and 42. Months do amount to three years, and an half. After this time granted to Antichrist over the Saints be run out, john teacheth, Apoc. 17. that a Lamb shall come who shall kill Antichrist. Thus therefore they reason, Antichrist being manifested shall practise his tyranny over the Saints three years and a half, and after shall Christ come; Those years as (they expound) are the years of jubelee; So that one year shall signify fifty natural years: and so three years and an half shall amount to 175 years. The Pope is Antichrist, and hath hi● now revealed already about 45. years. Therefore there remaineth as yet about the Lords second coming, until a hundred and thirty years, and so some certain time of the end of the world, may be gathered out of the Scriptures.  
I answer that this conjecture is very feeble and infirm. For first, the name of three years and an half, the Fathers do account for natural years, and they said that Antichrist should reign so many natural years before the coming of Christ; wherefore this is a poor collection, that they expound it of the years of jubilee.  
Further, although I do not deny the Pope's Kingdom to be the Kingdom of Antichrist, for that therein many things are defended, which diametrically are repugnant to the doctrine of CHRIST; and therefore I will not gainsay, that the Pope, while he doth defend that Kingdom which warreth with the Kingdom of Christ, and doth obstinately oppose himself to the doctrine of Christ, to be Antichrist▪ 
a This opinion neither giveth any advantage to the Papacy, nor is held by any spirit of opposition, nor yet written positively, but only unpo probability, and in reverence to the ancient Fathers.  yet it cannot be denied (as a thing probable) but that towards the end of the world there shallbe One Man in the Church of Christ, who shall exceed all other Antichrists in malice and power. etc. and who shall work miracles. And one might well contend, That the prophecy of john, as also of Daniel, touching three years and an half, wherein he should reign as is said, should be understood of that Man: As that neither he should dissent utterly from the judgement of the Fathers; nor yet oppugn that which all our writers with one consent do teach & make demonstration of concerning the coming of Antichrist revealed in the Pope of Rome, to the time of the end of the world, is a fallacy (or sophistication) from equivocation, seeing Antichrist sometime is taken for every one who doth obstinately oppose himself to the doctrine of Christ, sometime for the whole Kingdom of Antichrist; sometime (by an excellency of speech) for one villain, of all the rest most notorious, which shall sit upon the throne in Antichrists Kingdom toward the end of the world.  
Lastly, although we yield that prophecy of john to be understood of the Kingdom of Antichrist now revealed, yet for all that it cannot be inferred out of that number of 42. months, that there as yet are in remainder about 130. years, for that those years are the years of jubilee. For this interpretation of years, that they are indeed the years of jubilee, any may easily reject; and justly contend, that a number certain is put for a number uncertain. And so doth Master Bullinger interpret it; that such a time might be set down by the Angel, which indeed was certain to God, but to us uncertain. And in very d●ed in my judgement also that time cannot be otherwise expounded. For if the number were certain unto us, we might withal know when the end of the world shallbe: but this cannot be known; because of the word Christ, Of that day and hour no man knoweth; therefore no certainty can be concluded out of this place of the Revelation, touching the time of the end of the world.  
In like sort the fourth conjecture hath reference to that, which they derive from the time which is se● down in Daniel, cap. 12. From the time of the oblation of the daily sacrifice, and the abomination of 〈◊〉 set up, shallbe days. 1290. Blessed i● 〈◊〉 that expecteth, and attaineth to 1335. days. Although (say they) this number seemeth to prophesy of th● wars of the Macchabees, yet also there is some notice therein of the end of the world. Therefore by days they will have years understood, which were in remainder from daniel's times to the end of the world. For there are first, 1290. years▪ then more, by addition, 1335. all these, put together, do amount to 2625. years. Now from the 〈◊〉 wherein Daniel did publish this prophesy, to the first coming of Christ, did run out 600. years, o● thereabouts: therefore there remains yet from the Nativity 〈◊〉 Christ, until the end, 2026. years: now then (in th●● year, 1560.) out of those 2625. years, are spent, 1560. therefore as yet there remaineth until the world's end about 425. years.  
I answer. From hence also nothing can be concluded. First, there is no agreement at all with the Prophet's prediction, that these things should be understood of the wars of the Maccbabees, which went before the coming of Christ; and therefore neither of the profanation of the Temple, which fell out under Antiochus. For it appeareth manifestly, That the Prophet in the end of his prophecy did foretell of those things which were to come to pass in the Church, after the last destruction of the Temple, and the abrogation of the whole Mosaical liturgy (as the Prophet foreshowed in the end of the 9 chapter) until the end of the world: which thing even Christ, quoting this very place Matthew, 24. doth clearly teach, when he saith; When ye shall see the abomination of desolation which is spoken of by Daniel the Prophet 〈◊〉▪ Therefore the Prophet speaketh of the desolation or destruction of the Temple, which followed the abrogation of the daily sacrifice, that is, of the Mosaical service, Christ himself being interpreter▪ and not of that profanation, which fell out under the tyranny of Antiochus. Add further, that Daniel in his 8. ch. to the one which was to fall out under Antiochus he assigneth days 2300. but to the other, 1290. So it is made evident, that the time whereof Daniel here speaketh, did begin from that last abominable, and perpetual demolition of the Temple, which was effected by the Romans, and to continue unto the end of the world; wherein Daniel, together with others, shall arise out of his resting place, that is, the grave, wherein he quietly lieth, and shall live again with his lot, that is, in everlasting beatitude after the end of all days. The case so standing, it is a good consequent, That no part of that time, of which the prophet here speaketh can have reference to these years which were precedent the coming of Christ. Wherefore they do not carry the matter skilfuly, who out of these 2. numbers, 1290. and 1335. do so make up the years, 2625. as that they refer, 600. to the time which went before Christ's manifestation in the flesh. And then from thence they gather the surplusage, to be from the first to the second coming of Christ 2026. years. Certes, if those 2. numbers be to be distinguished, & then after joined together, & days be taken for years; it will be behooveful to acknowledge, that from the abomination of the daily sacrifice, that is, of all Mosaical sacrifices, & the devastation, until the last coming of Christ, do run between 2625. years. Moreover, whereas they distinguish those two numbers, as being indeed different the one from the other, & after conjoin them, that hath no foundation to rely upon. For there be some, (and those men of good respect) which hold the same thing to be meant by both the numbers, (that is to say) That the Church of God for a long time was, and should be afflicted unto the end of the world, but yet it was to hold out in perseverance manfully, and a deliverance to be expected: for that when no such matter at all was thought upon, as the riddance from those evils, than the Church upon the sudden (as it were) in the intercourse of time should be delivered from all these afflictions. Add withal that which may be affirmed (as many suppose) that this number here (as before) is put down a certain for an uncertain; which thing the Angel seemeth to insinuate, when, speaking of the same time, he putteth down a different number of days, first, 1290. then, 1335. For if from the time of the daily sacrifice abolished there were but unto the end only 1290. days, wherein the Church should be afflicted; how doth he presently add withal, him to be futurely blessed, who in this endurance of evils shall persist courageous until the days 1335. Certes, I do see no other cause, but that his purpose was to signify, that the same time of some was judged longer, of some of less continuance; and, in that respect, the whole Tract of Time to be to us uncertain.  
I pass over this, That the Fathers and some others do construe this place, as that other cap. 7. of three years and a half, wherein that last Antichrist was said by the Ancients should reign; for those days 1290. are the same (in their opinion) with a time, times, and half a time, because they amount to three years and a half. Finally, some there be who would have here a repetition and explanation of that, which also before in the end of the 9 Chapter he had said, viz. of that time, within which the daily sacrifice being utterly taken away, the Temple likewise should be destroyed by the Romans, never again to be re-edified; that is, within three years and a half more or less, for so long time was that war protracted, and finished: after which presently ensued the horrible vastation both of City and Nation. And thus they read the words of the Angel; And touching the time wherein I said the daily sacrifice should be removed, and the obhomination of desolation erected, are 1290 days; so that this (they say) is the true sense thereof: O Daniel, thou hast desired to know when the final end of all things shall be, I have showed thee that the end is sealed and closed up; neither that to thee nor any other mortal man shall be made any other revelation, then as is already revealed: But concerning the end of the Sacrifices, Policy, and Government of the jews, as also of the War to be waged against them, whereof also I have treated in the 9 chapter, if thou wilt learn the certainty when this shall have an end or final determination, I can commonstrate unto you a most certain supputation, (that is to say) That it shall be finished within 1290. days, nay, within 1335 days. Thus hold these men. Therefore out of Daniel can no certain time be observed, touching the end of the World; but only that this time is determined with God, but yet unknown to us; and that in this time the Church should be strangely afflicted. For, Daniel making inquiry for this end, answer was made, Go thou Daniel, for the words of this Book are made up and sealed, until the time of the end: Many shall be purified, made white and tried, and the wicked shall do wickedly. Dan. 12.  
The fift conjecture, 1. Tim. 4 For the Spirit saith, that in the last days shall be perilous times, men, lovers of themselves▪ etc. I answer, That even when the Apostle did foretell these things, there were many such in the world▪ therefore he saith, But thou also a●oid such; for of such are they which enter into 〈◊〉 houses etc. But now there be more such. I answer. What if there shall be many more, and much worse follow after us, and specially in the end of the World? Augustine doth like wise give the sane answer to this Argument, drawn out of this place of the Apostle, in Epist. ad Hosych.  
Other conjectures also are alleged: But such as I have remembered are the principal; and we have manifested, that no certain conclusion can be determined touching the end of the world. We therefore conclude, That for the time of the end of the world, either in what day, or month, or year, or age, it shall be, or that the Lord Christ shall come, it can neither be comprehended by any certain knowledge, or any firm conjectures of any mortal man: and the reason is; for that God will not have it known, but only to himself, according to that, Of that day and hour etc. This we know indeed, that the end of the world approacheth daily nearer and nearer; but when it shall be we can not know. This is my determination of this question; which I clearly know; to be both godly, and consonant to the Scriptures, and profitable: although I make no doubt (that I may freely speak my mind) but that in those numbers of days, which are prefixed by Daniel and the Apocalypse before the end of the world, are included many mysteries, touching the last times; which things he may comprehend, who is endowed with a peculiar instinct of the holy Spirit; neither would I make doubt, but that he might pronounce sentence both of the end of the world, and of those things which shall come to pass about those times. But this gift is not granted to me: He that hath it, let him impart it. I will not despise his prophecy: I will try all things, & in the mean time retain that which is good.  
From hence consequently ariseth the third capital point. Whether it be lawful to search out the certain time, that we may know when the end of the world shall be. I answer, I am not of that opinion. For if God will not have it to be known, than he doth violate the will of God, who traveleth and searcheth certainly that he may know it. Besides he saith expressly, It is not yours to know the times and seasons etc. If it belong not to us, we may not lawfully inquire to know. Therefore God, that he might manifest to the world howmuch this curiosity discomenteth him, he hath effected, that so many as from the age of the Apostles hitherto have defined any certain time of the end of the World, they have been evicted of error. I speak of the ordinary inquiry of all; if any extraordinary be called to the intelligence of these mysteries, I do cast no lets in the way, only let every one be cautelous, that he deceive not himself, and tempt the Lord. Surely Curiosity is fruitless, but Sobriety most profitable. And as they are commended who love the coming of the Lord; so I find both Daniel and the Apostle to be rejected, when they did propose curious questions; When shall these things be etc.  
The fourth Chapter is: why God will not have us know the end of the world? I answer, even for the same reason why he will not, that any should know when he must die: Verily, that we should always watch, and p●ay, and always have our loins gl●● up and have our lamps in our hands filled with oil●, and burning, as if the Lord were to be expected hourly. The Lord himself allegeth this cause. Mat. ●4. after he had said of that day etc. And by the example of the deluge, which ca●●t suddenly upon the world in the days of Noah he had concluded that such like and so sudden should be the coming of the Son of Man; forthwith he annexeth this exhortation, saying. Wa●●h therefore, for you know not when the Son of Man shall come: giving instruction in these words, that this is the cause why he would not have us know the certain time of the end of the world, that is to say, That being certain the Lord will come, and uncertain of the time when he will come, we might continually watch and pray, daily and hourly being in expectation of him: Therefore Augustine saith in Epist. ad Hesychium, The Lord was willing we should know his first coming, for that the knowledge thereof was both necessary and profitable for us: whereupon the Lord reproveth the jews, Luc. 12. saying; Ye can discern the face of the sky, but do ye not discern the day of your visitation? for that who doth not acknowledge the first coming of the Lord, cannot prepare himself for his second coming. But he would not have the day and time of his other coming to be manifested, for that it was not expedient for us; lest verily we should say with the evil servant, Luc. 12. My Master doth defer his coming, so let us feast and beat our fellow-servants etc. The Lord will not have us promise much time to ourselves before his coming, but daily to expect him, for that he would have us always in a readiness. Therefore in the same chap. Mat. ●4. in the end he addeth, saying; But if that evil servant did say in his heart, My Master will defer his coming, and shall begin to smite his fellow-servants, and shall likewise eat● and drink with the drunkard●; the Lord of that servant shall 〈◊〉 in a day when he looketh not and in an hours when 〈◊〉 knoweth rat, and shall cut him off; and give him his portion with hypocrites; there shall be weeping and 〈◊〉 ●f●eeth. Now we perceive the cause why the Lord would not have us know that time, certainly for our own salvation; lest promising a long time to ourselves, like those servants, we should eat and drink with drunkards, etc. Therefore praeposterously, and contrary to the will of God they do, who pamper their belli●, and delight in gluttony 〈◊〉 withal do curiously dispute, when the Lord shall return.  
The fift Capital branch is, touching the signs which are praece●●ne● before the end of the world, and the coming of the Lord Christ, and of the use thereof. For although we can know no certainty, concerning the time wherein the Lord will return, for that his will was otherwise▪ notwithstanding, sundry signs do fore-●●nn● the Lords coming, and (so) the end of the world▪ whereby, both that the Lord will certainly return, and that he is not 〈◊〉 distant, shall be made manifest to the godly, and honest hearted men.  
But I will not recite all these signs; only I will point out certain places of Scripture, where these things are to be read. Mat. 24. which also are rehearsed Mar. 1●. Lu●. ●1. so like wise to the same effect, L●c. 17. so somewhat of the paucity of the the t●●e believers. Luc. 18. Rom. 11. of the calling (or conversion) of the jews. Likewise other things▪ ●. Tim. 4. 2. Tim. 3. 2. Th●s. 2. But further, some certain distribution of these signs is to be holden: some do run long before the end of the world, and some are more ne●rely praeccdent. To the first kind appertaineth that security of the men of this age, which is portrayed Mat. 24. Luc. 17 and elsewhere; As in the 〈◊〉 of Noab, etc. Again, As it was in the days of Lot, etc. Again, hereunto pertaineth that revolting from the faith, which is described ●. Tim. 4. The Spirit speaketh evidently, that in the last times some shall departed from the faith, & c. ●hich also else where is remembered. Likewise, here unto belongeth that corrupt state of the world, which is painted out by Paul, 2. Tim. 3. In the last days shall perilous times be at hand, etc. for●en shall be ●onars of themselves etc. Hitherto likewise belongeth that defection or Apostafie, and revolting of the Kingdom of Antichrist, which is read 2. Thes. ●. These signs long ago were begun, and (that a far off) did forerun the day of the Lord, and the end of the World, and so do forerun & continue their course, until upon a sudden the Lords coming shall overtake us. But to the other sort, which are more nearly precedent doth belong that mystical conversion of the jewish Nation to Christ, which shall come to pass about the end of the World; and which the Apostle setteth out Rom. 11. For I make no doubt, but that the Apostle speaketh hereof, when he calleth this a mystery. Hereunto also appertain those things which the Lord recordeth. Mat. 24. Their shall be signs in the Sun and Moon, and the Stars shall fall down etc. although also there be difference between that sign which is Rom. 11. of the conversion of the jews, and those which are read Mat. 24 of the darkening of the Sun, and falling of the Stars etc. for that shall come to pass before the Lord cometh, but these things even at his very coming; and that shall be precedent before the end of the World, but these things appertain to the very end of the world, when indeed (as it is 2. Pet. 3. said) the heavens shall pass away with a noise, and they burning shall be dissolved, and the Elements shall melt away: for I do believe, that this renovation of the Heavens and the world is praesignified in those words of the Lord Christ, The Sun shall be darkened, and the Moon shall not give her light, the Stars shall fall from heaven, etc. Thus much shall suffice of the signs.  
But in this place two doubts do arise: the first, how that can accord which the Apostle writeth, Romans. 11. of the conversion of the jewish Nation about the end of the world, with that voice of Christ. Luk. 18. When the Son of Man cometh, shall he find faith on the earth? For if then little faith shallbe found in the earth; how then shall a full multitude of jewish people be converted, viz. by the faith in Christ? Therefore there shallbe little and much faith upon the earth. I answer; Augustine saith Distingue tempora. etc. distinguish the times, and the Scripture will accord: Those two shall not fall out both at one time, but in some distance of time. I believe therefore, that these: two places may thus he reconciled; first, that principals and last Antichrist, which shall come about the end of the world, and which shall excel all others in hypocrisy, craft, power, and diabolical sleights (for in him, as the Fathers testify, shall dwell Sath●●as, or all plenitude 
See D. Whittakers confutation of this opinion, and disallowance. De Rom. Pont. pag. 568.  of Satanical malice, as in Christ dwelleth all fullness of Divinity, bodily) I say that last Antichrist shall subvert all things, and shall seduce all (except a few of the Elect) partly by his hypocrisy; partly by his lying miracles, 2. Thes. 2. insomuch that, as john speaketh in the 
Apoc. 13.  Revelation, he shall make the 〈◊〉 〈◊〉 to come down from heaven, in the fight of men; partly also by his power and violence. Therefore in this manner, when the Son of Man shall come▪ that is, about his coming, certes little faith shall be found upon the earth: but when that principal Antichrist shall be destroyed with the Spirit of Christ's mouth, and by the efficacy of the Word of God he shall be discovered to all men who he is (not Christ but Antichrist) then (happily) the jews shall know their Messiah, be converted unto him, and be saved. Therefore (Antichrist reigning) scarcely shall any faith be found upon the earth, but being destroyed very much.  
The other question is, If so many signs shall go before the end of the world, whereby shall be manifested to holy men that the Lord is not far off, How then hast thou formerly concluded, that it cannot be known to any, when the Lord will come; and when the end of the world shall be? I answer: These things are not repugnant. For, notwithstanding the signs shall give notice to the godly that the Lord is not far off, yet from thence cannot be collected the certain time wherein he will come Behold! many signs which do forerun the coming of the Lord, are long ago accomplished: yet, how great licentiousness and security? how much corruption of religion and manners? how many & great heresies? The Lord saith; As in the days of Noah etc. Mat. 24. & Luc 17. And the Apostle, In the last days men shall be lovers of themselves, But how great a Lethargy amongst men hath been so long since the Apostles time? But who could either in the Apostles time, or now can define, how much time remaineth until the Lords coming? Further, the Apostle saith, The Spirit speaketh manifestly; that in the last days some shall departed from the faith: but this Oracle, was it not become to be fulfilled in the Apostles time? And certainly, those were the last times, as john doth bear witness, saying: it is the last time. Yet we see how long do continue those last times; likewise how lately the Kingdom of Antichrist was revealed; and what it is. What for that it begun to be revealed in Bernard's days? In Psalm. Qui habitat, 6. Ser. pag. 413. At nùnc quidem. etc. But now indeed (saith he) we have peace from Pagans; peace from Heretics, but there is no peace from false children. Thou hast multiplied the Nation O Lord jesus, but not magnified our joy; all are Christians, and yet all seek their own, not such things as are jesus Christ's: likewise the duties of Ecclesiastical dignities are transformed into filthy gain and the business of darkness: neither in them is sought the salvation of souls, but the excess of riches: for this they are shaven, they frequent Churches, they celebrate Masses, they sing Psalms: at this day most impudently there is contention for Bishoprics, Archdeaconries, Abbotships, and other dignities: & the revenues of Churches are wasted upon the practice of superfluities & vanities; it remaineth that the Man of sin be revealed, the son of perdition, the Ghost (that walketh) on the day, but even at noonday, which is not only transfigured into an Angel of light, but also exalted above all that is called God, or that is worshipped. Thus Bernard.  
Lo! one of the principal signe● going before the end of the World, (that is to say) the manifestation of the Kingdom of Antichrist! yet who either could or can affirm when the Lord shall come? Therefore by those tokens which run 〈◊〉 long before, although they notify, that the Lord indeed will come and that he is not far off, yet notwithstanding it cannot be determined, to what length of years this extendeth, that he is not far off. So, 〈◊〉 those signs which forerun by sou●● nearer distance, it may be gathered that the end of the World is more near approaching then before, and that the Lord will come quickly; yet neither of what space this (quilckly) will be, it cannot before be know●●. In the Apocalypse likewise it is said, cap. 3. Behold (saith the Lord) I come quickly; and yet he is not come.  
The conclusion is this; that although many signs shall be forerunners, and praecedents to the day of the Lord, and end of the World; yet will it not thereupon be any consequent, That it can be known by any signs when the Lord will come. Neither is that the use of signs, that by them we may know the time and set day: but there be other uses.  
And in my judgement there be three uses of these signs, and these, serving against three grievous perils in this business. The first peril is, Lest any should utterly resolve that there should be no end at all, or return of the Lord. Against this danger the Lord in the Scriptures hath delivered, and commanded that we should so believe, that this world shall have an end, and that the Lord Christ will certainly come again. To this effect do tend the tokens foretold from the Lord, scilicet● That when we shall see them come to pass, we may become more certain, that the Lord (as he did prognosticate) will certainly come. The first use then of the signs is, that by them, as by seals, the promise touching the coming of Christ should be ratified, and our faith therein confirmed.  
Another peril is; Though we certainly believe that the end of the World shall be, and that the Lord shall come, yet lest we should deny him as yet to be far off, and to make delay. For this imagination is the cogitation of the evil servant, and maketh a man secure in his sins. Against this danger the Lord would have us always to resolve, that the day of the Lord is not far absent. To this effect tend these voices, Phil. 4. The Lord is at hand: also Mat. 24. of the evil servant, who imagineth that the Lord will not come quickly, he saith; the Lord of that servant will come in a day when he hopeth not, and in anhoure when he knoweth not, and will cut him off &c. as though he should say, his Lord will sooner return than that evil servant expected. Luc. 12. And be ye likewise prepared: for the Son of Man will come at an hour when ye think not. For this purpose serve the signs foretold by the Lord. Verily, for that whereas we perceive, yea from the beginning, and do daily see many of them accomplished already, and to come to pass, we should therefore think that the Lord is not far off, and (so) watch and pray. Wherefore the Lord, when he had foretold the signs, he (consequently) added the use of the prediction thereof, saying; when ye shall see all these things, Kn●w that he is nigh, even in the doors. Therefore this is the second use of these signs, That indeed by the sight thereof we might know the Lord not to be far off, but quickly to return; yet so, as that we may never define how far off this (quickly) shall be.  
The third peril is this; lest that, because the good servant must remember, that it may so fall out that his Master may come quickly, he should rashly define how long or how short time that (quickly) will be, and should appoint any certain time when his Lord will come. For that determination of a certain time, beside, that it is presumptuous, it is likewise repugnant to the will of God, and pernicious. Against this rock, the Lord will have us to acknowledge and confess, that we cannot know this time, and that it is only known to God. Again, he would have us know, that it is not our office either to search out, or to know the times and seasons which the Father hath put in his own power. Hereunto also appertain the signs, that is to say, That when we shall see many of them to be originally accomplished from the time of the Apostles, neither yet presently the Lord to be come, that 〈◊〉 yet we presume to define (though we see the rest) of any certain time of his coming, but that we should know that this only is seen to the Lord: and therefore, for that we are ignorant when he will come, we should always watch and pray. Wherefore the Lord saith, Matthew, 24. If the householder knew at what hour the thief would come, he would (doubtless) wa●ch, and not suffer his house to be digged through: as though he should say, he would (doubtless) watch that hour only, wherein he knew the thief would come, but for that he knoweth he will come, and is ignorant in what hour, therefore he awaketh the whole night, and standeth upon his watch: be eye also therefore prepared (that is, always) for at an hour when yet think not will the son of man come; as if he had said▪ If ye know that certain time wherein he would return, ye would watch only about that time, and address yourselves to meet me: but for that ye are ignorant when I shall come, at midnight or cockcrow, or in the morning, and yet ye know certainly that I will come, therefore, ye ought continually to be prepared, and in readiness. These therefore are the three principal uses of the tokens foregoing the end of the world, and the coming of the Lord; first, that by seeing of them we may firmly know that the Lord will come: next, that by the sight thereof we may know that he will come quickly; thirdly, that by seeing of them we do not yet determine how long this (quickly) shall endure; for that many of them are come to pass, and yet the Lord cometh not. Besides, no signs do bend that way, that by them we may be enabled to define the certain time of his coming, and of the end of the world. Therefore the Lord did first prognosticate the signs, Matthew. 24. and then, le●t any man should yet think, that he could gather how much space of time remained touching the Lords coming, he added, Of that day knoweth no man. We see therefore that this sequel hath no coherence. The signs are foretold that do forerun the end of the world: therefore when they formerly come to pass, and are accomplished; we may not thence observe how much time certainly remaineth until his coming; for that there be other uses (as is manifested already) of the signs, then that by them we either can or aught to conclude the certain time of the world. But by all these we may easily collect what a Christian man may do in this question, touching the end of the world. Now then out of things already spoken let us discuss the duties of a Christian man to be observed in this question of the world's ending.  
The sixth Capital branch is; what things are to be observed of a Christian man, in this question touching the end of the world.  
We must firmly believe that this world shall finally come to an that the Lord shall return, and that the world shall be renewed: wherefore seeing there must be a renovation of the Heaven and Earth, we are to give regard, that we likewise be daily renovated, as Peter teacheth. 2. Pet. 3.  
When this end shall come, we are not curiously to inquire, both for that it cannot be known, according to the voice of Christ, Mat. 24. as also for that we are forbidden in that saying, Act. 1 It appertaineth not to you to know the times. etc.  
Although we know not when he will come, yet in the mean while we are to desire his coming, according to that Mat. 6. Let thy Kingdom come. And this is likewise acceptable to God, as the Apostle testifieth 2. Tim. 4. henceforth is laid up for me a crown of righteousness, which the Lord (that just judge) shall render unto me at that day, and not only to me, but also to all such as shall wish for his coming.  
Albeit we know not when; yet ought every one continually to have in remembrance, that the Lord may sooner come than the world supposeth. For this is the difference between the good and evil servant, Luc. 12. The evil one saith, My Lord will defer his coming &c. but the good one saith, I know not verily when my Lord will come but I do daily expect him: for he will come (as he prophesied) as a thief in the night, that is, upon the sudden. Again albeit (that I may in the interim yield this) that he will not come speedily to judge the whole world, yet it may be he will come to morrow to exact of me a private account of my life.  
Because we know not when the Lord will come, we are to watch and pray perpetually, and our lamps are so to be kept furnished with faith and good works, as if he were to come to morrow, according to that of Christ, Mat. 24. Watch therefore and pray, for you know not what hour your Lord will com●▪ Wherefore, at no hand are we to imitate that evil servant, who for that he doth promise to himself that his Master will defer his coming, he is drunk with the drunkards, and smiteth his fellow servants. Luc. 12.  
If we be tempted to impatience for that the day of the Lord cometh not quickly, or because the Lord doth so long defer his coming, let us follow the counsel of the Apostle Pet. 2. Epist. 3. Let us fasten our eyes, not upon the passage of this temporary life, but upon eternity itself, where all time, be it never so long, doth vanish to nothing: and let us be advised, that a thousand years with the Lord a●● but as one day, according to that 2. Pet. 3. Moreover be not ignorant of this one thing (beloved) that one day with the Lord, is as a thousand years, and a thousand years as one day, Let us therefore understand that this delay is nothing.  
If further we shallbe assaulted, either of our own curiosity, or questioned of others, why the Lord doth so long defer his coming? let us answer as Peter instructeth, that he doth therefore defer, for that he looketh that all should repent, and that he is not delighted with the perdition of men.  
If Question be propounded, whether the Lord will sooner or later come? let us follow the doctrine of CHRIST, and return our answer, We cannot tell: for this is the safer tract. For if thou shalt say, the Lord will not come quickly, he will yet defer, this is the property of the evil servant. Luke, 12. Matthew. 24. and it begetteth either security to ●arnall, or despaite to godly men, who desire the coming of Christ: if thou say he will come quickly, this indeed is the part of the good servant, to think that the Lord will come quickly, and daily to expect him. And this cogitation will quicken thee to study for composing thyself, and for to meet the Lord: but it is a rash affirmation of that thou knowest not. But if thou dost answer thou canst not tell; and therefore because thou knowest not, that we must watch and pray; thou shalt do the office both of a good and humble servant, and so shalt pass the more safe way. For this is the third, accorning to Christ's Gospel, Watch ye therefore, for ye kn●● not. etc. Augustine also saith in the Epistle to Hesychius, and putteth down three orders or servants: One saith; Let us watch and pray, for that the Lord will come quickly: another saith, Let us watch and pray, for that the Lord will come indeed slowly; but our life is but short the third saith, Let us watch and pray, for we know not when the Lord will come.  
But notwithstanding we know not when the general end of the World shallbe; yet let us remember that the end of our (little) world is near every one of us: for we cannot long live; Let us continually watch and pray: Neither imitate that evil servant, who saith My Lord will delay his coming. The Lord grant that all these things may leave a deep impression in the depth of our hearts.  
Amen. (⸪)  HIEROME. 
Whether I eat or drink, or whatsoever I do: I do always suppose that I hear the voice of the trumpet sounding; Ariseyee dead, and come unto judgement.  AUGUSTINE. 
The last day is unknown unto us, that we might attend upon every day.  APOC. 22. 12. 
Behold, I come quickly, and my reward is with me, to give to every one as his deeds shallbe.   

THE CONFESSION of HIEROME ZANCHIUS touching the perseverance of the Saints in faith.  
NOW intending my explanation and confirmation of my sentence (touching the perseveraance of the Saints in Faith) in the entrance, that all ambiguity may be removed, which (secretly) resteth in words of different signification; these three words which are incident to this question (Faith, Grace, Saint) are principally to be unfolded, and what thereby must be understood. In the next place, lest any man should suppose that there is of such matter controversy amongst us, where indeed there is none; such things are to be removed out of the way, which seem, and are not controverted amongst us. Then finally, wherein this controversy consisteth, and what my opinion is thereof, shall be declared, and the testimonies of Scriptures, Fathers, and learned men of our Age, whereby I do defend this my judgement, shall be alleged.  

CHAP. I. Of Faith.  
FAITH (so much as 
1 Faith for the doctrine of faith, and for the a●●ica cie of the Spirit, by which we believe the doctrine.  for the understanding of this controversy is worthy explication) is taken abusively, and by a Metonymy, for that Doctrine which we embrace by Faith, and make profession of; but most usually in proper signification for the gift, whereby we understand that Doctrine and entertain 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 received, ●r else, from whom, by the just judgement of God, the Doctrine is taken away.  
But Faith, in the other signification, is divided into true and justifying 
2 Faith without hypocrisy, and hypocritical  faith, and not-true, and notiustifying faith; which is sincere and without dissimulation; & that which is hypocritical. 1. Tim. 1.  
This hypocritical or dissembled Faith is double; one, which not only 
Hypocritical faith is double  they who dissemble do know to be in hypocrisy, but commonly others also do perceive not to be sound by their perseverance in notorious sins: 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, john 6. and such was the faith of judas, specially, after he begun to intend treason against Christ.  
The other is so semblable to true faith, as not only they who have it, do not acknowledge it to be hypocritical, but others also by the green flourishing blossom of an honest life, fructifying from thence, do altogether adiudg it to be sincere and true. Only God, the fearcher of the heart, who cannot be deceived, and who perceiveth what is in man, doth see it to be hypocritical. Such like was the faith of many Disciples, who after the space of many months they reputed themselves sincere believers in Christ, yet so soon as others heard that word touching the manducation of Christ's flesh, they fell away from Christ. joh. 6. And the reason was, for that they imagined, that Christ had spoken of the flesh of Christ to be eaten with the mouth and carnal manducation: such was the faith of them, of whom joh. 2. Many believed in him, seeing the signs which he did; but jesus did not commit himself unto them, for that he knew them all, and understood what was in man.  
To these two sorts is granted 
To hypocritical faith is added power of miracles.  sometime from God a certain force of the holy Spirit, whereby some of those impious men, besides that vehement persuasion which they have of Christ, and his power, being eue● (sometime) moved therewith, they prophety and do work miracles: such likewise were they of whom Mat. ●. Lord, Lord, have we not in thy name cast out Devils? This power some do call the faith of miracles. But for that it seemeth to me to be rather a singular efficacy and force of faith, both true and hypocritical, sometime, and to some, granted in working miracles, rather than any special faith; therefore I do constitute (only) two kinds of faith, and of hypocrites. 
Faith of hypocrites both temporary and dead.   
Both which Faith is dead & temporary: Dead, for that as concerning the first, it never moveth men to the hatred of sin, and love of righteousness, neither to lead an honest and Christian life: for they confess God in words, but in deeds they deny him. But the other, although at the first they receive the word with a certain joy, and do bring forth a certain flourishing blossom of Christian living; yet never do they bring full and ripe fruits: but in some presently, in other some shortly after, all this moisture of faith is dried up, either exhausted by the great heat of bearing the Cross for Christ's sake, or else suffocate with the thorns of this world. And therefore both of them is even temporary, because both finally, as I said, utterly withereth away, and altogether ceaseth. In this present question of the perseverance of Saints in faith, do I speak of neither of these, neither did I ever, but only of true faith.  
Now true and unfeigned faith is indeed only one, although for the power of miracles annexed in some, and in some otherwise, it is by some set down 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 justified, and live: whereof the Scripture saith, The lust man shall live by his faith. The other special; and 
True Faith.  that is it whereby specially some of the Elect are not only justified, but also work miracles, prophesy, and do re-edify the Church, by other sundry gifts of the holy spirit, every one according to the measure of this faith granted unto him. Hereof▪ Mat. 17. If ye shall have so much faith as is a grain of mustard seed, & shall say to this mountain, remove hence, it shall be removed. And Rom. 12. As God hath measured to every man the measure of faith: again whether prophecy according to the measure of faith. Of this faith likewise in that respect it doth not only justify, but likewise prophecy, and show forth miracles, and by divers gifts redintegrate the Church, I do not speak in this controversy. For many upon certain 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 certain times withal they are despoiled of it, and yet▪ than not destitute of the virtue of faith, whereby they are just and live. For this faith, as it doth justify, hath even all the same properties, which justifying faith hath (which is) common to all the Elect.  
Therefore, that we may speak 
5 True faith habitual ● and actual.  of this common faith: True and justifying 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 virtue 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 believe in Christ, is produced, and (as Schoolmen speak) drawn out. For, as I shall forthwith manifest. Faith indeed is a virtue or certain force, and therefore a quality infused by the holy Spirit.  
Sometime faith is taken for the very act of faith, whereby seriously thinking and reposing ourselves we believe in Christ.  
And although I cannot in syllables demonstrate all these things 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 believing, no man doth make doubt: for this holy writ teacheth when it saith, A man is justified by faith, receiveth remission of sins: understandeth the worlds were made; Certainly such as are of years, cannot attain, remission of sins without actual faith. Sometime it is taken for the habit or efficacy inhaerent in the hearts of the elect, as the Scriptures do make evident▪ as whom they say, The just man doth live by his faith; likewise, without faith it is impossible so please God. The just certainly, even when they sleep, and do think of Christ with no actual faith, yet they live by faith and do please God. Faith also is called in Scripture, Science, the knowledge of God, and a full persuasion; and these are resiant in the mind, even when actually we do not think on Christ. And Science is placed by the Philosophers in the predicament of Quality. Besides, in very children, in whom there can be no act of thought, sense, fiduce, yet all learned men do yield in them to be the very spirit of faith, and efficacy thereof.  
Bucer doth apparently accknowledge this in many places, as in Ep. and Ephes. Cap. 1. as also he delivereth this distinction of faith (into Habit and Act) Lib. de reconcilia. Eccles. controuers the reconciliand articul. iustific. pag. 170. & 126. He putteth down these express words, To believe in habit, and to believe in act, and both to be effected by the inspiration of the spirit. And in Ep. ad Rom. c. 9 q. de. lib. arb. he doth not dislike the Schoolmen do call that the habitual gift of grace which the Apostle calleth the inward man. And who will deny faith to be the gift of God, and a faculty infused by the holy spirit, whereby we believe in Christ? Therefore that faith sometime is taken for the Act, sometime for the Habit it is without all controversy.  
This true faith is distinguished into strong, which is called great; and weak which is called little fatih in the Scriptures: for in some it is strong and great, in other some infirm and little; nay in the same man 
6 Faith strong and weak great and small.  sometime weak and very feeble▪ some time more firm and strong. It was weak in Peter, when walking upon the waters he did begin to sink, and then the Lord said unto him, O thou of little faith why didst thou doubt? also when he denied his Master: and therefore it is sometime so infirm, as that in scriptures it is called not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, little faith, but also sometime it is called by the Lord in Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is incredulity Ma●. 17. Why could not we cast the Devil out? the Lord answereth, propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vestram, for your unbelief. Marc. 9 Lord help our unbelief: so also the last Ch. it was strong in Peter when after the resurrection of the Lord, with great confidence he preached Christ, fearing nothing: finally he would rather die, than not to confess & preach Christ. And indeed the weaker the faith is by so much the more often and grievously; and the stronger it is by so much the less often, & in a less measure, the Saints 
4 True saith is lively and perpetual,  do offend: for all the sins of the Saints do proceed of the debility of faith.  
But whether it be weak or strong, great or small, always true faith, (besides others) hath too essential and inseparable properties, without which it cannot be called true & iusiustifying faith. The one is life: the other is perpetuity. For first, it is necessary that it be lively, exciting the life of Christ in the believer, that is, which doth kindle in the heart of a faithful man new & heavenly motions, new and celestial cogitations new & heavenly desires, finally, new and celestial affections, conformable to the law of God, & often expelling terrene cogitations. Which thing is signified in the Scriptures by the name of purification of the heart, and of mortification of the flesh, and vi●ification of the spirit, and crucifing, and burial of the old man▪ and renewing and resuscitating of the new man; withal, in the other parts, that it be powerful, and working through love, towards God and our neighbours. This property in every place the holy Spirit enforceth in the Scriptures, but more specially in the epistles of james and john, it teacheth purposely this property to be so essential to ●aith, that unless this be present, it can in no case be called true and justifying faith. Of this first property there is no contention amongst.  
The other essential property of true faith is, That it be pe●oetuall, and that it never utterly fail in the Elect. This property I am able to demonstrate by many testimonies of Scriptures, and Fathers, and our own Doctors: but those which I shall consquently annex, let them suffice for my present confession.  
The faith of Abraham was not only a living faith, but also perpetual, as james (besides others) doth manifest. For although it was tossed with many temptations, yet did it not at any time totally quail. This quality of the faith of Abraham doth demonstrate both Moses in the story of him, as also the Apostle, Romans, 4. Now whosoever are justified, are justified by no other faith then that whereby even Abraham the Father of all faithful was justified, as the Scriptures every where do teach. Hereupon he is called the Father of the faithful; because whoseuer are the son of the promise, and do believe that faith may be imputed unto them for righteousness, they both do believe in the same Saviour 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 believe. thereupon the Lord jesus denied the jews to be the sons of Abraham, who boasted themselves to be Abraham's sons: and for what cause? because they did not the works of Abraham, that is, for that they neither believed in him, nor with the same faith that he did. james also doth convince such as have a dead faith, without works, not to be justified as Abraham was justified; and why so? for that they were n●● endued with the same, that is, like faith as Abraham; faith, I say ●●●king by love. As james therefore doth evict that not to be true and iustifiing faith, which is dead, for that it is not like to Abraham's faith in this quality, which is, that it have life; it is likewife evicted, that such a faith as is not perpetual but temporary, is not a true and justifying faith: and why? because it is not like to the faith of Abraham in that other essential property, which is, that it be perpetual. And that perpetuity is as an essential property to justifying faith, and (faith) leading to life eternal, as life is; from hence is made manifest: for that as they cannot be saved not having faith; so neither can they who have not the same perpetual. For temporizers are neither grateful to God, nor in state of salvation; and whosoever shall persever unto the end, he only shall attain salvation. Therefore it cannot be a true, justifying, and saving faith, except it be both living and permanent. And I pray you how can it be, or be called, a living faith, and which bringeth eternal life, unless the same be always living, but at last dead or utterly vanishing?  
In the Parable of the seed is explained the nature of true and false faith. To faith (not true) are ascribed two properties; one, that it is not lively, that is, that although it receive the seed of the word with joy, and do produce an apparent flourish even of an honest life, yet doth it bring forth no true fruit, and that for this reason, because the seed falleth into the ground which is either rocky, and therefore therein it cannot take root; or thorny, and therefore the seed cast thereinto, and now converted 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 justifying) is this; That it is not perpetual, but temporary: Therefore the qualities of true faith must needs be contrary, that is, that it be living and perpetual. And these likewise are in the same place explained, viz. in that part of the ground which retained the seed sown; and thereupon brought forth much fruit perpetuity therein is intimated, for 〈◊〉 that ground retained the seed sown therein, neither was it suffocated of thorns, nor withered with the heat of the Sun; and life, in that it brought forth much fruit. Whereas consequently in the interpretation of this Parable the Lord spoke of the true believers, some to bring forth 30 ●ould, some 60. some an hundredth, he signified in all the Elect & true believers, faith to be both living & perpetual; but yet in some more strong & lively, in others more infirm & languid. For although true faith be not in all the Elect of equal strength and life; yet is it necesssarie that in all the Elect it be living and perpetual, else it cannot be called true and justifying faith. And (in good sooth) I do not see, how it can be no consequent; if faith (not true) be temporary, then true faith is not temporary; And if it be not temporary, then is it perpetual; for so much as that which is perpetual, is contrary to temporary.  
Now will I insert testimonies out of the Fathers.  
Aug. ad jul. Com. as as he is quoted in Decret saith; Charity which can fail, was never true: so Am●. in, 2. Corintbians. 6. therefore neither is ●aith true, if it can fail.  
The same Aug To▪ ●. in I●●. Enang. Tract. 106. C●▪ 513. To believe truly, is unmovably 〈◊〉, stably, strongly; that nowthou canst not return to thine own, and relinquish Christ. Thus he, Therefore it is not true faith, unless it be unshakeable, firm, stable, strong, so that it never fall away from Christ. And what is this, but faith to be perpetual?  
Luther. in Post●ll. maior●b. in Sexagesimam in evang. Luc. 8 de semin●. The fourth sort of hearers, who permanently do retain the word of God, and bring forth fruit, he calleth true Christians; and all the rest that are temporary, he termeth not sincere, and not true. Therefore temporary faith is neither true not sincere faith.  
Br●n. in like manner upon the same Gospel, speaking of tēpori●ers, saith, That such do not truly believe: Therefore temporary faith is not true.  
Bucer in Luc. 1. pag. 141. Piety, which knoweth an end, is not true Piety: Therefore neither faith, which hath an end, is true faith.  
Id●● in Mat. & sect. 2. 〈◊〉, 〈◊〉 side, saith; Only the Elect do truly believe in Christ; the reprobate believe, but it is for a time, and therefore not truly: and their faith, because it is temporary, neither to be true faith, nor to justify, or make the sons of God.  
Idem in john 2. sect. 3, upon these words (but jesus did not commit himself unto them) first teacheth, that those who in that place are said to have believed in Christ, were temporizers; then of temporizers, Those (saith he) were such which believe in the name of Christ, yet he did not commit himself unto them, for he knew what was in man: for he knew them to have nothing less, than a true and sound faith in it self. Thus he. Therefore temporary faith is not true and soundfaith  
Idem in lib dereconcilia: Eccles. incontrovers▪ de justif. in the significatitions of this word (credere to believe) first he concludeth, that it is wrought in us by inspiration of the Holy Spirit, that we do believe: Then, that this inspiration doth happen diverse ways▪ first, sometime in such manner, as that we believe some part of the word of God, but not all, again, sometime such, as that we do believe all, but not always, but for a certain time: And he 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) he conjoineth them all with perpetuity; and therefore teacheth, That it is no true faith unless it be perpetual. And fol. 139. expressly he saith, That Faith (not true) which the Lord calleth temporary, is called by Paul ●aigned, and by james dead faith: and that this is not of the same rank with a lively and true faith, which doth in verity apprehend the life of GOD in Christ. By which words Bucer teacheth, that faith, which is temporary, to be hypocritical and dead, that is, neither living nor true faith. Therefore true Faith must be perpetual.  
Idem in Eph. c. 1. upon these words (ye are sealed by the holy Spirit of promise) he calleth temporary faith a picture of faith; again, dissembled credulity; and saith it is called of james dead faith: and therefore not to be 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 we say a dead man, by this addition (of dead) is extinct the nature of man. But (saith he) Paul speaketh not of the image of faith, but of true faith, when he speaketh of a saving 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 appear in them who seek carnal liberty by the Gospel, and do never make consideration of the Cross which is there taught: this faith is hypocritical credulity: james calleth it dead faith; which condition being added destroyeth the nature of faith, as when we say, a (dead) man, by that addition the nature of man is done away. These things Bucer. Therefore if faith be not perpetual, it cannot be true and living faith.  
Idem in ep. ad Eph. ●. 4. Tract. d● Eccles. in the entrance fol. 111. ●ee putteth down a threefold faith; first, justifying, and therefore true and perpetual faith; then faith utterly dead; thirdly▪ the mean between both, this (temporary) faith. And he doth demonstrate these two last not to be a true saith▪ neither men thereby to be justified: Although (saith he) there be some to be found, who place a certain 〈◊〉 faith between that which justifieth, which worketh by Love, and is expressly called a living faith, and that which is utterly dead, that is, not working any good. And, indeed, there is a certain temporary faith noted by Christ, which although it doth not endure, and profit so far to fructify, yet it putteth forth into bud: This faith, is an assent unto the Gospel: which i● therefore inspired even into reprobate men, that they in some sort should glorify God in their words and deeds, and should commend him to the prayers of the Saints; and withal be stripped naked of all excuse of ignorance. Such was the faith of Cain; (for he also offered sacrifice) of Saul, A●hab, judas the Traitor, and of all others, who are so far illuminated of God, that in some sort, and for some time, they embrace and taste of the sacred word of God with joy, and are made partakers of the heavenly gifts, and the holy Spirit; and yet by relapse they fall into impiety, and therein perish in obstinacy. Notwithstanding whatsoever life or work is seen in their faith, yet these men remain (endued with a temporary gift, and a lame faith) so long as they want a justifying faith, without Christ; therefore (are they) in death and under God's wrath; and all those motions of faith, in them of what quality soever, and benefits in appearance, are indeed the good works of the good God, as whereby also he is beneficial unto mankind by evil men to the amplifying of 〈◊〉 glory in his infinite bountifulnesse● but to those men they are evil works and sins, who do them yet of an impious mind, because they proceed wickedly, rejecting the blood of jesus Christ, and justification by him offered. Yet hence is the difference between them, who through this faith, though but vanishing and not regenerating, do confess the Lord Christ in word, and do not apparently deny him in deed; and them, who howsoever they say that they believe in word, yet in deed do trample under foot the Lord Christ, and hold his blood as profane; for that the one sort are tolerated 〈◊〉 the extern fellowship of the Saints, until they do plainly discover their impiety; but not the other, for that they make themselves manifest in their impiety. Yet neither sort are true members at any time of the body of Christ, for that they live not in Christ. In these words of Bucer, amongst other things, it is manifest; first, That if saith be temporary, it is not true and justifying: therefore true and justifying faith is perpetual: secondly, That Saul and judas had never true and justifying faith, for that their faith was but temporary: Therefore that is false which one taught, and committed to writing, That Saul & judas were justified as well as David and Peter: thirdly, That neither temporizers, nor notoriously wicked, ever were true members of the Church; and therefore the Elect only, and such as are endued with true faith, are the true members of the Church.  
Musculus in joh. cap. 8. pag. 62. upon these words (if ye abide in 〈…〉, then are ye verily my Disciples) saith he; He joineth solidity and stability with verity. That which is true is solid; that which is false is vain and feigned▪ 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 retain the false appearance of gold. Sound grain do●● endure the flail, and the fan; but the chaff with a little ventila●i●● will be scattered into the air. A natural colour is more permanen●● counterfeit is easily descried. A t●●● friend will not relent even in adversity; but a false dissembler will change with every wind. Great is the stability of truth on every hand▪ for the german Disciples of Christ are  and firm, neither are they easily altered by sorrowful lots; but such as are dissemblers, are not constant, no not in time of peace.  
〈◊〉 loc. de Patientia. ca Quod sit patientia pag. 757. Faith temporary is not true faith.  
Therefore clearly I have made demonstration, That perpetuity is such an essential property of true faith, as that unless it be perpetual, it cannot be, or be called true faith.  

A description of true faith.  
FAITH therefore is a virtue or efficacy, & the same lively and perpetual freely infused into the hearts of the Elect (that is, ours) from the Father for Christ his sake by the Holy Spirit: whereby we being persuaded, that whatsoever is proposed in the writings Prophetical and Apostolical▪ to be the word of God, we embrace totally the Law and the Gospel with an in●ubi●●●e and constant assent, as the true word of God: and in such sort we do receive them, as that by the Law we do verily acknowledge our sins, feel the wrath of God, despair of our own strength, and are affected with a sound desire of the Mediator, who may take away our sins, pacify God's anger, minister strength to us for avoiding of sin, and the observation of God's Law: and by the Gospel we may truly acknowledge jesus to be very Christ, God and Man, one Mediator, and together with the Father and the Holy Spirit, common to both, our ●●uiour, and the same for perpetuitie● and so acknowledged do 〈◊〉 him; and in all our necessities do call upon him; our whole confidence and hope of the remission of our sins, salvation and life eternal, being settled and defixed upon him alone; and being perpetually affected with the love of him, we may continually bend our studies for to do his Law, and that partly, that his Name may be for ever glorified by us, partly, that we may testify ourselves to be the children of God, by perpetual obedience, partly, (to conclude) that so many as possibly we can, we may bring, not only by our tongue, but also by the sanctimony of our whole life, unto Christ, and confirm such as are won more and more in his faith. This is my description of faith; and that plenary; and composed of all his causes and principal effects: the singular parts whereof are in a manner formerly proved.  
First; that it is a virtue or efficacy, and therefore a certain habit, as formerly is manifested in the first partition of faith; where faith was divided into Habit and Act. And it is vulgarly held in opinion, That Faith, Hope, and Love, be termed Virtues Theological. And not only Bucer, but likewise many other, do often so define faith, as they call it to be a gift of God, and a work of the Holy Spirit, in the mind of the Elect, whereby they believe the Gospel of Christ. Therefore there is a discrepance between the gift whereby we believe, and the very motion of the mind and action of believing. Nay more in Disput. Ratis●onensi pag. 443. the same Bucer doth ratify that definition of faith, wherein it is said, That Faith is a virtue celestial and freely infused. Again, pag. 445. he concludeth the definition of faith, saying▪ Faith therefore, whereby we believe God and are justified, what can it be else but that efficacy celestially inspired, that doctrine and testification of the holy Spirit, whereby we embrace and willingly receive the proffered promise of remission of sins. Virtue likewise is it called of the Philosophers, which maketh his subject good: so Tull●● de finibus; Virtue is that efficacy, whereby the thing whereof it is a Virtue, is made perfect. Now Faith truly maketh him good and perfect whose heart it possesseth: for i● maketh men ●ust, it purifieth the heart etc. Therefore it is a virtue.  
Secondly, living and perpetual. These likewise being two qualities essential to Faith, & expressing the nature thereof, were before demonstrated, cap. de fide.  
Thirdly, infused. This is added, that difference may be put between virtues, either by nature engraffed, or attained by study, and those which are given from Heaven above.  
Fourthly, from the Father. This is annexed, to give notice from whence, as from the first fountain, faith issueth, that is, from our Father: for he is the fountain, as of Divinity so of all virtue, and all good. james 1. Every good giving and every perfect gift is from above, descending from the Father of Lights.  
Fiftly, for Christ his sake. For no good thing is conferred upon us but ●or Christ. And he by his Passion me●●●ed to the Elect, as salvation and life eternal, so also Faith whereby they receive salvation a●● life.  
Sixtly, by the Holy Ghost. That the immediate and officaci●●s cause efficient of faith in us may be expressed, and that it may be vanderstood that the outward preaching of the word sufficeth not, & the force of our free will as the Pelagian supposed, but that the inward operation of the holy spirit is necessary to beget faith in us. For as the love of God is spread abroad in our hearts, not by free will which ariseth out of us, as saith Augustine, but by the spirit which is given unto us: so also faith is infused into our hearts by the holy Spirit and not by free-will.  
seven, freely. That all our merit may be excluded, and that faith may be acknowledged to be a free gift of God, as the Scriptures do in every place testify.  
Eightly, into the hearts of the Elect. For true faith is peculiarly ●●uen to the Elect, as both Augustine and Bucer do teach every where according to the scriptures, thereupon it is called by Paul, the faith of the Elect. Neither doth it only possess the mind, but principally the heart.  
Ninthly, that is ours. That is adjoined, That every of us might believe that he is of the number of the Elect, and that we should not repute ourselves secluded out of their society.  
Tenthly, whereby we are persuaded, that that which is proposed etc. This is the first effect of Faith infused, that it should persuade that to be the word of God, which indeed is the word of God: heereuppon it is termed of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of persuading. For we cannot receive and assent unless we be first persuaded that it is the word of God.  
eleventhly, The whole, both Law and Gospel, this is the matter of faith, whereupon it is occupied. For faith doth believe not only the Gospel▪ but also the law to be the word of God, and it▪ doth receive and embrace as well the Law as the Gospel.  
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 undoubted and constant assent. For it is the property of true faith to exclude doubtfulness: whereupon i● is also called a full persuasion: for▪ it is the evidence of things not seen. Heb. 11. ●. (with constant assent) is added, fo● that true faith doth not now assent, and then dissent; but at all times and constantly giveth her assent, sometime indeed more steadfastly; sometime more weakly; yet it believeth constantly. F●r it never rejecteth the word of God as false.  
Fourteen, And so we receive as by the Law. Hear are expressed the special effects of faith; and first such effects as it begetteth in v● by the view and assent to the Law of God; for these effects are 4. well known to all: Whereof the first is the knowledge of sin; the next a sense of God's anger against sin, the third, despair of our own strength; from hence that we perceive the Law to be spiritual, and to exact most perfect obedience, and ourselves to be carnal, and fold under sin; the fourth, is the desire of the mediator. For it is our Schoolmaster, leading to Christ.  
Fifteenthly, And by the Gospel. For these are principal effects of faith which it produceth in the Elect, even 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, jesus: that he is very Christ, God and man, in respect of his person; the Redeemer in regard of his office; alone, for that he only paid the price; together with the Father and the holy Spirit (c●mmon▪ ●o both) our Saviour. For although he alone paid the price, and in that respect properly is the sole Mediator, yet he alone doth not save, that is justify, regenerate, bless, but jointly with the Father and the Holy Spirit; perpetual, because he continueth the work of our salvation already begun.  
So that Faith effecteth, that we do acknowledge by Christ, even the Father to be our Father, and the Holy Spirit, as him by whom, dwelling within us, we are regenerate and sanctified.  
The second effect is; That by this faith we do not only acknowledge this our only Saviour to be our God, but withal so acknowledged we embrace him, even with true love and reverence, even as our God, our Father, and Saviour. Herewith is joined our confidence, touching remission of sins, and hope of plenary attainment of life eternal, by the mercy and goodness of God, and for the merits of jesus Christ.  
The third, is invocation; which ariseth out of knowledge, confidence, and hope.  
The fourth; the study of observing the Law and will of God: this floweth immediately from the love, and our reverence towards God▪  
Sixteenthly: And that for his name sake. Here be three ends of ou● obedience, & study of good works. The first, is God's glory; the next, is the testification of our fillall adoption and faith; the third, the salvation of the Elect: but of them▪ who as yet are without, that they may come unto Christ; & of them which are within, that they may be preserved in Christ.  
This is a brief portraiture of faith. But yet, if need require, I will more fully explain it, and confirm it by sin testimonies of scripture.  
I do speak of this faith, when I do speak of faith, specially in this question of the perseverance of the Saints in faith: from which I contend that the Saints can never totally fall away: for that they do not utterly lose that root, that is the virtue or force infused, which some call Habit; others the seed, for the word of God which it retaineth; neither do they utterly shake off all the fruits thereof, for that God doth both the one and the other perpetually preserve in them, for his promise sake, and the merit and intercession of Christ. I do not follow the definition of some most learned men, who do so define faith, as that they say it is a confidence in the mercy of God promised for the son of God's sake. For although I do● not dislalow this definition, yet is it not plenary. And although this fiducie be inseparable from true faith▪ yet fiducie to be one thing, and ●aith another, the Apostle plainly teacheth 3. ad Ephes. saying; In whom (or by whom) jesus Christ we have boldness and entrance (adding withal) with confidence, by faith in him. The Apostle calleth fiducie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maketh that the effect of this. Likewise the definition of faith Hebr. 11. doth more largely extend itself then the name of fiducie. And Bucer in lib● d● Reconcil. Eccles. in articul. de justif 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 efficacy or virtue freely infused into the hearts of th● Elect etc. then to call it a fiducie o● confidence.   

Of Grace.  
GRACE., ●ol●arr● as concerneth 〈◊〉 is present controversy▪ first is taken for that aeternal favour of God, wherewith he did dignify us from all eternity before all other Nations; that verily he should Elect us in Christ, unto life eternal, after calling in due time, justifying and glorifying us. This Grace is called (by another name) that everlasting love wherewith God hath embraced us in his Son Christ. Of this Grace elsewhere most frequently, but especial. 2. Tim. 1. He hath called us with an holy calling, not according to our works, but according to his purpose and grace, which is given us in Christ, before all times, and n●w manifested by the appearing of our S●●i●r. He saith it was given us, yea before we were borne, but as than not manifested. Of this grace I speak in the Question of perseverance, and contend, that all, to whom before all times (as the Apostle speaketh) this Grace was given, shall never fall away; for that as that grace was given before they were borne; neither the sins where in●● God did foresee they should fall, could let him, but he would bestow this grace upon 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 love of God, eternal and unchangeable towards his Elect. And this Grace is in God himself, and therefore is it immuble; in us is only the knowledge, sense, and effects thereof: therefore (saith the Apostle) which was given to us. before all worlds, but now manifested by the coming of our Saviour.  
Grace therefore is taken secondarily for the effects of that Grace, or favour and love, whereby God hath embraced us before all worlds: which effects being different, the graces also are called diverse; for they are all given freely, and all effects of the first Grace. And chief, that gift of faith, whereby we acknowledge that first Grace: and feel it, ●is termed Grace; from this also I say, that the Elect cannot fall. Regeneration in like sort is a singular grace of God, neither an● they utterly deprived of this grace▪ for the Holy Spirit doth preserus that in the Elect, even until the last breath, as hereafter I will declare▪ Also Remission of sins is a grace● for it is freely given, and from this they never fall, because the sinner once remitted shall never be again imputed unto them. For his gifts and calling are without repentance▪ Rom. 11. The fear of God also▪ hope, and Love towards God, ar● singular graces; neither do the Elect wholly lose these graces; neither are they ever hailed to this pass that they contemn God▪ as Epicures do, or that they utterly despair of God, o● hate him. Finally, all those effects which in no wise are separable from faith, are called Graces; and mine endeavour is, that they can never in the Elect be utterly extinguished: for that if faith can never be totally extinct, neither can such effects as are inseparably joined with faith be utterly wasted Therefore I do understand, touching all these Graces, in this Question, That the Saints cannot fully fall from Grace.  
But yet there be other gifts of the Holy Spirit, and effects of that first Grace, for that they are freely given, but yet so, as that they are in no wise necessarily and always adharent with this virtue of faith: as a greator purity of conscience and heart; as alacrity of spirit, proceeding from a good conscience; as great boldness in publishing and confessing Christ; as an Heroical fortitude of mind in bea●ing every grievous Cross; as a vehement and singular taste of the goodness and favour of God in us; as free and cheerful 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 utterly extinct; and as the beams of the Sun, by interposition of thick clouds, are expelled out of of our Horizon, although the whole light of the Sun be not utterly taken away: so these effects of saith, formerly mentioned, and of the holy Spirit (by sin committed by consent) that they so can be removed out of the minds and hearts of the Saints, yet 〈◊〉 through the divine promise, the substance of faith abiding, I never did, neither can it be denied: seeing both the examples of the Saints in Scripture do praegnantly demonstr●●● this, and every sanctified man doth experimentally find this in h●●selfe. David, although he did not utterly lose his faith, neither all fear of God, neither all confidence and hope in God, neither yet all love of God; for neither at any time did he either wholly reject the word of God, or despair of God's mercy, or hated God; yet that he had lost many other things, both himself confesseth in the repetition of them, and prayeth for the restitution thereof. The purity of conscience and heart, which before his sin he enjoyed, he confesseth to have lost, while he prayeth to be washed and cleansed from his iniquity. Psal. 51. Wash me from mine iniquity, and cleanse me from my sin. Again, Purge me with Hyssop, and I shall be pure, wash me and I shall be whiter than snow. Again, Create in me, O God, a new heart; That joy of mind wherein formerly he rejoiced in the Lord, and did often exhort others likewise to rejoice, saying, Rejoice in the Lord, and be glad Oye righteous, he confesseth to be lost after his fall, whilst he requesteth restitution thereof himself, saying; Fill me full of joy and gladness, and make my bones which thou hast smitten to rejoice. Again, Restore to me the joy of my salvation. The sense whereby, through faith, he perceived God to be favourable to him, and (as it were) with a cheerful countenance to smile upon him, that it was extinct, and turned into trembling, wherewith he was throughout shaken, while he saw God to be angry with him, & to frown angrily upon him, he confesseth saying; Turn thy (angry) face from my sins, and blot out all mine iniquities. Likewise that free will of spirit, whereby before voluntarily and with a willing heart he constantly followed the things that were right; after 〈◊〉 sin if it was not utterly extinct, yet notwithstanding to be exceedingly decayed, insomuch that afterward he fainted in the things of God, himself teacheth when 〈◊〉 saith, Confirm me with thy principal and free spirit.  
Therefore of these and such like effects of grace, & faith which are even not unworthily teached graces, for that they are freely given, and are effects of God's grace, I do not speak in this controversy of the perscuerance of the Saints in faith, and in grace: for I am not ignorant that these fruits are 〈◊〉 lost; but my discourse is both of that first grace, and of the graces of the second kind.   

Of Saints.  
NOW hear you what I will understand by the name of Saints. This name (Saint) when it is attributed to Men, first it is generally taken for all them who have consecrated themselves to the true God, and given their names to Christ, and do profess him and his religion, whether it be before God truly and sincerely, or if it be before men only. So the people of Israel, though they were not all truly sanctified, yet are they called totally holy. So Paul calleth all Saints, who have given their name to Christ. Rom. 1. So 1. Pet. 2. All Christians to whom he writ, he calleth an holy nation, royal Priesthood. But specially 〈◊〉 properly this name is taken for th●● which are not only called; but 〈◊〉 in verity Saints in the sight of God▪ And they are thus described in scripture. Who being elected from all infinity in Christ, and after in time 〈◊〉 called to Christ, according to purpose●● and endued with true faith in Christ and truly justified by Christ, 〈◊〉 regenerate by the holy Spirit, 〈◊〉 and i●graffed into Christ, and so 〈◊〉 graffed, that now sin hath no d●●●nion in them, but Christ; neither 〈◊〉 they walk any more after the flesh, 〈◊〉 after the spirit, and they are so 〈◊〉 by the spirit of Christ, and preserved, as they are both affected with a perpetual love of the Law of God, and withal they continually bend their care for the keeping thereof; and on the contrary, inflamed with a constant hatred of sin, they likewise continually fight against sin: and they do so fight that although at some time through the remissness of the strength of the spirit, and debility of faith, and by the excessive violence of the flesh and sin, in the battle (as it were unhorsed) they be thrown upon the ground, and so suffer and do many things they would not, and many things they would do they cannot perform; yet forthwith being set on foot by the force of the spirit, they redm●egra●e the combat again. By these marks plentifully in holy Scripture are the true Saints pourtraited; specially in the Psalms, and Epistles of Paul: Neither have the godly Fathers, and L●ther, and Buc●r, defined in any o●●er sort who be Saints in verity for neither are the Reprobates at any time truly Saints, seeing neither the sancti●ie of CHRIST is at all imparted or imputed unto them, neither are they adorned at any time with true and justifying faith, 〈◊〉 at any time by the holy Spirit truly sanctified and regenerate, neither at any time do they truly l●●● the Law of God, or hate sin, but are both servants to sin, and liu● in sin, and die in sin.  
Finally, there be three sorts of m●● in a Christian Commonweal, who as Christians and disciples of Christ so also they are called Saints. The first kind's of them who indeed profess and confess Christ, and with 〈◊〉 sometime preach Christ, but in deed● do always deny him, that is they do never unitate him either inwardly in mind, or outwardly in manners▪ These never begin truly to live according to Christ▪ neither truly before God, ●or feignedly 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 confess and profess Christ 〈◊〉 words, but also in deeds, and in 〈◊〉 honest fashion of living, and that before men and the whole 〈◊〉 of Christ: Add withal, even for many years, and sometime almost 〈◊〉 their life long, they do so make 〈◊〉 press declaration, as that no body would otherwise ●ensure them, but that they were to be recounted among the true Saints: yet in the mean time fraud lurketh in their hearts, they never in the while love Christ from the heart, they are never delighted in the law of God truly▪ or hate sin hearty. And therefore before God, who knoweth the hearts of all men, and soundeth what is in man, they are never Saints in verity. Thereupon it falleth out that they do not persevere unto the end in their hypocritical sanctity. These men than begin to lead a life according to Christ before men, but because▪ they never begin truly▪ before God, therefore do they neither hold out unto the end before the Church in ●●eur 〈◊〉 all ●●ctity of life▪ Therefore although they may be called Saints before the Church for ● season, y●● they ne●●● truly sanctified before God.  
The third 〈◊〉 of such who because they are elected to ●●ue holiness and thereunto are effectually called, truly justified, and truly regene●●●● and sanctified, and replenished with true that is lively and perpetual 〈◊〉 and have the law of God writte● 〈◊〉 their hearts, finally, are never destitute totally of the holy Spirit, therefore after they are once truly endued with true faith, and engra●●●● into Christ, have beg●n to hate 〈◊〉 truly, love God's Law, and labour from the heart for true and christi●●● sanctity▪ in that their study they d● so continently proceed, as 〈◊〉 though at some time they 〈◊〉 faint-hearted, yet do they never utterly give it oue●, but therein persevere unto the end. For so doth Christ define such a● are truly Saint●, ●●der the name of his disciples, john ●, 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉, if y● 〈◊〉 in my 〈◊〉 which words 〈◊〉 considerately 〈◊〉, T●. 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth, those only to be 〈◊〉 the disciples of Christ, the sons of God, and Saints, who conti●●●● to the end in the word and faith of Christ. Lastly (saith he C●l. 1336.) The Lord the Saviour saith, If y●e abide in my word ye are verily my disciples. Was judas to be numbered amongst thë who did not continue in his word? are they to be 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 Evangelist 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 hear it? jesus therefore knowing within himself that his disciples 〈◊〉 at this, said unto them; doth this offend you? if therefore you shall see the son of man, ascending where he was befare? it is the spirit that quickeneth, but the flesh profiteth nothing at all, the words which I spoke unto you are spirit and life. But there ●e some of you ●e●re that do not believe. For jesus knew from the be 〈◊〉 who should believe, and who should betray him: and he said, therefore I say unto you, None can come to me, unless it be given him of 〈◊〉 father. Upon this many of his Disciples went away, and did not now 〈◊〉 with him. Were not they even 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 ye abide in my word then are 〈◊〉 verily my disciples, Because therefore they had not perseverance, as they were not true disciples of Christ, so they were not true sons of God, even when they seemed so to be, and were so called. We therefore do call the elect both disciples of Christ and the sons of God, because they are so to be called, whom being regenerate we do perceive to live religiously: but then are they in verity as they are called, if they abide in that for which they be ●● called: but if they have not perseverance, that is, if they do not persist in that wherein they Begun, they are not truly called, for that they are not that which they are called. For with him they are not that, so whom it is known what they will be, that is, of good, evil. For this cause; the Apostle, when he had said, we know that to them that love God, all things work for good, knowing that some do love God, and do persevere therein to the end, he presently added, to them which are called according to purpose: for such do continue in the love of God unto the end, and those who for a season go astray, return again, that they may be brought unto the end. These things S. Augustine.  
Therefore under the name of Saints, whom I do understand according to the description of the Scripture, and definition of Christ, thus you have, viz. them, to whom because they are called of purpose, and beloved of God by an everlasting love, and they like wise do never desist to love God, all even their sins, by the grace of God, d●● work together for their good, ●● Augustine saith the corrept. & gra●●●● c. 9 as the Apostle saith of them. 〈◊〉. 8. To them that love God, all things work for good, to them that are called (Saints) of purpose.  
Now although by those things which I have cleared, according to the Scripture, both touching true faith, and grace, and them that are truly sanctified; and have confirmed the same, both by the testimonies of Augustine and Bucer also; you may out of your most prudent judgement easily conclude, this to be so infallible, that the Elect truly sanctified do persevere in faith, and in grace, and therefore in Christ; as that if they do not persevere, they may not at any hand be accounted either truly Elected, or endued with true faith, or ever to have been true Saints. Yet because this controversy of the perseverance of Saints, containeth, besides the ●●●st and principal, many other heads, which to the perfect knowledge hereof are of like necessity to be known, therefore I do ●ntreat my most clement Lords, that they would not withal disdain to read with attention, and examine with diligence, those things also which do hereafter ensue.    

CHAP. II. What things are controverted, and what are not in this Article of Perseverance.  
NOW such things are to be removed out of the way, as are not incident to this present Question, touching the perseverance of the Saints; and that for two reasons: one, for that my Lords may more clearly conceive the state of the controversy and so better perceive even the arguments, whereby I do confirm my determination, and more easily see whether they conclude 〈◊〉 another is, that when they shall see wherein the controversy between us standeth, and where not, they may withal understand what honesty and learning my adversaries have, who objecting against me such things, and impugning, and condemning, as I either never avouched or called in ' question, they make manifest that they either know nor what they say, or whereof they speak, or that they are carried by a spirit that is good.  
And first, verily here is no controversy of the faith of those hypocritical Saints, who do so dissemble faith and piety, as with all they are in no case ignorant of their own dissimulation; as was that Doctoral Hypocrite, who pretended faith in Christ, and that he embraced his doctrine, and therefore demanded of him as his Master, saying; What shall I do that I may inherit eternal life? Luk. 10. And of like quality were those, who being sent by the Pharisees said unto Christ, Master, we know that thou are true, and to atheist the way of God truly, and carest for no man, neither respectest any man's person. But one and other did so dissemble their faith in Christ, and reverence, as that likewise they knew their own dissimulation thereof. So there be many in the Christian state, who although with others they do profess Christ, yet certainly do they know that they do not truly believe in Christ; and all their profession of piety to be but mere simulation; which thing even their own impious life, and firm resolution to continue in wickedness, doth confirm unto them. Of the faith of all these (or rather shadow of faith) this present Question of perseverance of the Saints in faith, is in no respect to be understood.  
Neither yet is it to be understood of the temporary faith of that other sort of hypocrites, that is, of th●●, who seem to themselves so ●● believe from the heart and truly in Christ, and by a certain 〈◊〉 sanctity of life, do both ●●gui●● themselves and others; 〈◊〉 much ●● at no hand they do acknowledge their hypocritical faith, though God himself doth well 〈◊〉 that it is not altogether in 〈◊〉 and truth. For there be many, in whose hearts, fraud, hypocrisy, impiety, doth so lie hid, that even themselves cannot find it out 〈◊〉 knowledge it, but God only. I●●. 17. The heart of man is wicked and ●●searchable, and who shall know ●● Of this kind were they of whom joh. 2. Many, seeing the signs which he did, believed in him: but jesus did not commit himself unto them for that he knew them all, and had no need that any should testify of man, for he knew what was in man: as though ●●e should have said, They were ignorant of their incredulity, ●●rking in them, and of fraud and hypocrisy lying secretly in their hearts, but yet Christ knew their qualities, & whether they did truly believe or not, ●or he alone knew what was in man. Such like are all they who are called of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporizers: for their faith is not sincere, therefore not true, though both to themselves and others they appear to be endued with true and sincere faith. But that their faith is not found, nor justifying, I will ratify hereafter both by the manifest testimonies of holy Scripture, and of Luther and Bucer. Wherefore seeing neither their faith is true nor sincere, neither their sanctity and piety; themselves cannot be true Saints, or truly religious. And our Question is of the true faith of true Saints.  
Neither yet is the controversy touching the true Saints as we sp●k● of late, whether the Elect even after they be justified and 〈◊〉 and sanctified, & endued with true faith and the holy Spirit, can s●●●●, and do often fall into sin, For thi● i● without all question, for that no m●● is ignorant what the Apostle write●● of himself and all the regenera●●▪ 1. Ioh.▪ 1. If we shall say that ●●●●●● no sin, we deceive ourselves and ●●● truth is not ●● us S. Hier. 2. To▪ 〈◊〉 beth this error to Iouin●●, and doth refute him most learnedly by many Texts of scripture, lib. 2. adu●rs●● 〈◊〉. But St. Augustine▪ 〈◊〉 6. de haresib●● ad Quod-unit- 〈◊〉 here's▪ 88 doth attribute this h●●●● sie to Pelagian the Monk. But yet Iren●us long before Augustire and Hiero●● doth reckon this heresy amongst the errors of Valen●i●us 〈◊〉 his fellows lib. 1. For whereas of othermen, some they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural, themselves they termed spiritual, upon whom ●o sin nor impiety could befall  
Neither in very deed is this 〈◊〉 controversy, whether the Elect and Saints do sin, only while they feel the flames of Concupiscence, which to be incident to all the Saints while they remain in ●his mortal flesh, none doth doubt of; or whether even sometime they fall by some consent into divers sins, and those most grievous, being committed as well against the first as second Table. For we all do know that David and Peter did commit most notorious crimes, the one against the second, the other against the first table, and that by consent and voluntarily, but yet, as hereafter I will declare, not by plenary consent. This is the error of c●rtaine Anab●ptists and Libertines who affirm, That although they do likewise feel the affections of the flesh, yet they never so consent thereunto, as that they truly and properly do sin.  
Neither also is this the controversy, whether the Saints sinning in this manner, that is, with consent, do displease God, and provoke hi● wrath against them. For all godly men do grant, that God is offended with all men's sins as well Godly as ungodly, and that God displeasure is provoked against 〈◊〉 sinners, whether godly or ungodly as well the Elect as Reprobate, 〈◊〉 none is ignorant what is pronounced from God by the Prophet, 〈◊〉 of the sons of God, Psal. 88 〈◊〉 if my children for sake my l●●, I 〈◊〉 zit their iniquities with the r●d, Likewise those most grievous 〈…〉 wherewith we do read, in 〈◊〉 Scriptures that the Godly have 〈◊〉 punished for their sins, and we every day do see them punished, 〈◊〉 make proof that God is offended with all, and the sins of all, 〈…〉 the Scriptures speak, provoked to 〈◊〉.  
And from hence also it is manifest, that it is without controuers●●● whether the Saints by those 〈◊〉 in some sort are become the enemy's of God, and fallen from th●● grace of God; that is, in that 〈◊〉 as sons are said to be 〈◊〉 from the favour of their 〈◊〉 〈◊〉 children when they displease their 〈◊〉 ●nd do now incense them 〈◊〉; are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect, that is ●● say) That although they have 〈◊〉 cast of● their fatherly affection 〈◊〉 and their children▪ neither yet 〈◊〉 th●i● resolution of o●●●ining ●●d declaring them to be the heirs 〈◊〉 their good●▪ yet taking offence ●● the sinne● of their children, they 〈◊〉 turn their fatherly cockering (in 〈◊〉) in●● 〈◊〉 severity, and 〈◊〉 effect of love into such 〈◊〉 as 〈◊〉 utterly ha●●●ull▪ for 〈◊〉 〈◊〉 bitterly ●●full▪ and be ●old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉, and as 〈◊〉 〈◊〉 they do most 〈◊〉 ●ear 〈◊〉 〈◊〉 only excepted that they 〈◊〉 〈◊〉 life away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 ●a●d to be made by their sins 〈…〉 of God, and to be 〈…〉 from the grace of God▪ ●●● 〈◊〉 God, though ●●● do neu●● 〈◊〉 his fatherlike ●ffection 〈…〉 them, o● change his purpose of 〈◊〉 ●nto the● by Christ 〈◊〉 life, yet being displeased with 〈◊〉 sinn●● the effects of his lo●● 〈…〉 change into the effects of a 〈…〉 hat●●d; hat●ed I say 〈◊〉 against 〈◊〉 children▪ b●t hi● 〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally, of such is do 〈◊〉 ●●wardly while he do●● bring ●o 〈◊〉 that they feel a 〈◊〉 〈◊〉 them, God to be angry 〈◊〉 them, and themselves made 〈◊〉 of death▪ outwardly again▪ 〈◊〉 he worketh so that they have ●●●●rience of God● 〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 body and thinger 〈◊〉 Therefore, hereof there i● 〈◊〉 〈◊〉 for that both I ●y s●l●● 〈…〉 both▪ know and 〈◊〉 ● that 〈◊〉 when his Saints do sin, 〈◊〉 〈◊〉 angry with their sins, and doth hate sin in them, and punish them most extremely, and yet not ●s enemy to the Saints. For he always doth correct them as a father, but as an enemy of wickedness and vice even in his children; and therefore in a sort, as before I have explained it may be said that the children are fallen from their father's favour, although he yet neither ceaseth to be a father unto them, neither do they cease to be his children, and therefore never utterly can it be truly said that they are fallen from their father's grace▪ which might very truly be said▪ if either he should cease to be a father unto them, and ●ast off hi● fatherly affection towards th●m, 〈◊〉 altar his decree of making them▪ heirs of life eternal; and that they should cease to be his children, and lose all title to eternal life▪ which without blasphemy cannot be spoken.  
Neither yet is the doubt whether the Saints, by those their sins, as much as in them lieth, ●●● 〈◊〉 the sentence of God touching everlasting death, and whethe● they 〈◊〉 made guilty of death aeternal 〈◊〉 there is none but knoweth the s●●tence of the just judge, Cursed ●●●uery one that doth not continue i● 〈◊〉 things that are written ●● this 〈…〉 do them; therefore all whosoever they be, who do violate the 〈◊〉 of the Lord in their own 〈◊〉▪ and as much as lieth in them, 〈◊〉 accursed and liable to death 〈◊〉. But the case is altered, wheth●● these sins are imputed▪ by God unto the Saints unto condemned 〈◊〉 on, Paul, Rom. 8. doth give his v●●dict in this manner; There is ●●●●●demnation to them which ●●● is Christ jesus, which w●lks not ●fter th● 〈◊〉 but after the Spirit▪ for such ●●● the Saints▪ whereof I speak in▪ this Question.  
Wherefore it also▪ is not in Question, whether▪ the Saints by these their sins do so displease God their father, and so provokè his 〈◊〉ger against them, and so incur the sentence of eternal death, as that they have need of repentance, and a new act of faith, for their reconciliation to God, and for a new pardon of sin to be obtained, and thereupon even a new remission to be obtained of the punishment due to sin. For it is by all men yielded unto, who are truly godly & truly learned, that the Saints have need of a new Act of faith, and repentance, to attain new forgiveness of a new sin, according to that saying▪ most vulgar in Scripture; Men are justified by faith, and sins remitted: which speeches, when we make mention of men of years, are always understood of actual faith, that is, of the Act of faith▪ whereby we do not only in mind conceive, that by Christ our sins are remitted, but also we apprehend and rereceive in will, this forgiveness to be signified and offered in the Gospel▪ For this is most infallible and most true, that God doth never to the Elect impute their sins to aeternal damnation, and that for● three causes: The first, is h●● eternal and immutable love, wherewith from eternity he hath embraced his Elect in Christ, and doth continently prosecute without intermissio●● for there is not love when sinne● are imputed unto condemnation. The next, is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid, and the hand-writing of the debts canceled, insomuch that they cannot again by imputed unto condemnation to the Elect. The third, is the perpetual ●● si●nce of the Holy Spirit in the h●●ts of the Elect, and conservation of ●●● seed of faith, and regeneration. For although that this be most certain, that God doth never impute their sinne● to the Elect, both in regard of his everlasting love towards the● and for the perpetual merit of Christ imparted unto them, and for the continual inhabitation of the Holy Spirit in their hearts; yet this withal is most true and certain, That the Saints being fallen, though but by infirmity, into any sin, the new remission of that new sin, without a new Act of faith, and true repentance, that is, without a new knowledge & apprehension of faith, cannot again understand and perceive that new sin to be remitted unto them▪ the Father to be reconciled unto them, and the punishment due to sin to be remitted. For this is an Axiom most infallible in Christian Religion. New sin to stand in need of new remission, and new remission to be attained by new faith, that is, a new Act of faith apprehending that remission.  
Neither yet is the Question, whether the Saints by these their sins do disturb, that is, as the Apostle speaketh Ephes. ●. do make sad, both the Holy Spirit dwelling within them, as also their own Spirit, that is, the inward man. For this is a thing confessed, and all the Saints do feel it when they sin and after they sin, that their spirit, mind●● and conscience is troubled & wounded: for (as it were) a certain violence is offered to the spirit and conscience when we sin by consent. From thence ariseth perturbation of mind. Now because the Holy Spirit inhabiting in the hea●●● of the godly, and guiding and 〈◊〉 porting the inward man, from 〈◊〉 it cometh to pass, that our spirit being disturbed, that is, the 〈◊〉 regenerate and inward, the Holy Spirit inhabiting, is also by Paul said to be grieved, by a form ●● speech borrowed from men. For thi● disturbance David likewise complaineth Psal. 29. Thou didst 〈◊〉 thy face from me O God▪ and I was troubled: by which words he doth manifest, as Augustine also observeth, That the Saints both do f●ll into sin, when God doth but a little turn away his face, and doth leave them to their own will, and so they are troubled; as also which God again turneth his countenance and aspect upon them, than 〈◊〉 they again finally repurged and strengthened. So likewise it fell out i● Peter.  
And from hence likewise it is evident, that the Question is not, Whether the Saints by those sinne● do suffocate that ardency of Spirit in them▪ and do repress the good motions thereof, and (as it were) extinguish the good motions, Actions, and flames thereof, and therefore do ●ue● weaken faith itself, and oppress prayer, fiducie, joy, and peace of conscience, and other effects of Faith. For these effects of sin are those perturbations of mind, whereof the Apostle speaketh. Eph●s. 4. Make not sad the spirit; and of whom David, Thou didst turn thy face from me, and I was troubled. Of this weakening and diminution, and extinguishing of faith, the spirit, and love▪ is that Apoc. ●. to be understood, I have a few things against thee, for that thou hast left thy first love: but not totally▪ for he had commended him 〈◊〉 for his constancy; saying, Th●● 〈…〉 suffered for my name, and 〈◊〉 n●● 〈◊〉: presently he addeth, but I 〈◊〉 somewhat against thee, that then 〈◊〉 left thy first lave; he saith not 〈◊〉 lutely (love) but (first) that is, th●● ardent (love) therefore it was abated and languishing, and not utterly extinguished.  
Finally, the Question is not, whether also, so much as in them is, the Saints do utterly extinguish all the fire of faith, love, and the Spirit▪ For this is apparent, that the Saints, while they sin by any consent, d●e commit such sins for which they do worthily deserve to be dispoil●● utterly of all faith & assistance of the spirit. Neither if faith and the spirit be preserved in them, it is so preserved by their merits o● strength▪ but they are continued for the merit● and intercession of Christ, and promise of God's mercy, by the operation of the Holy Spirit.  
Neither did I ever either teach or think otherwise in your Schools touching these things, as I have now formerly secluded from this Question, then is here manifested by me; which my Praelections in writing do plainly testify.  
Therefore let such consider with what conscience they did so, who now first, viz. after eight years space wherein I have both taught & disputed in your School, as though I had taught in many points even flat contrary ●o the things before remembered, every where have falsely accused, traduced, and calumniated me being innocent, and now for many years a Professor of sound and Orthodoxal doctrine; and that confidently, for that they saw me a stranger, ignorant of the German tongue, destitute of the popular favour, and letted likewise, lest by any means, as I could, I should at leastwise maintain the truth and my reputation in the School: I say (such let them look into their conscience) who being a Christian man, a professor of the Scriptures, and a member of the Church of Christ, with grievous calumniations above on● year and an half, have traduced me with all men, and would not at any time vouchsafe me conference: such as be elected, and either of ignorance or infirmirie have sinned, I do pray for repentance for them to the Lord: the rest, which are not the Lords (for the Lord knoweth ●●● be his) I do summon before the Tribunal of the most High God▪ for God is a just judge, and it 〈◊〉 fearful thing to fall into the ●an●● of the living God.   

CHAP. III. The first Question, touching a double Man in the Regenerate.  
Whether every sanctified man, and regenerate, doth consist of a double man, that is, inward & outward?  
NOW I come to the matter● in controversy, which summarily are comprised in five Questions: for my primary Antagonist did collect this also out of my Praelections, and condemn it, as may be seen in the Theses objected by him against me▪ likewise in the end of his speech against the Epilogue of my former Oration made in the Chapte●●●●se, he 〈◊〉 these words: Nihilominus tamèn hanc qui facit Zanchius, etc. Notwithstanding I do assevere as false and monstrous that distinction which Zanchius maketh in the fift proposition, touching that perseverance of the Saints; between the double Man of the Regenerate; and that the Regenerate do sin only in the flesh, and not with the whole will and the whole heart. These things he; Whereby every one understandeth what he doth condemn in my doctrine; Verily, That the Regenerate consisteth of a double 〈◊〉 〈◊〉 that they in sinning do not sin, according to the spirit, but according to the flesh, and therefore 〈◊〉 with full & plenary consent of will.  
Therefore touching that distinction, I do affirm it to be Apostelicall, & most ancient in the Church, of God; and that by the judgement of all the learned, and men of Go●● insomuch that I cannot but wonder how it should come to pass, there Doctor in Divinity should 〈◊〉 this distinction monstrous. Now what I meant by the name of inward and outward man, I explained in the Schools an hundredth times, that is to say the inward Man to be the whole Man, as he is borne of God and renewed by the Holy Spirit, and the same whole Man, as it is borne of Adam, corrupt, and depraved, to be called the outward Man: the one whereof the Scriptures do call the n●w; and the other, the old man.. For so all men of learning do interpret, and (amongst others) Bucer▪ in Epist. a● Rom. 7 & Ephes. 3. although even this interpretation of the inward out-outward Man, as though it were only mine, mine adversaries have impugned. Put of this distinction there be many testimonies in the Apostle Rom. 7▪ I delight in the Law of GOD, according to the inward 〈◊〉 for I see one Law of my members rebelling against the 〈◊〉 of my mind. Who in this place cannot see in the Apostle, being Regenerate, ● double man, inward; and outward? Rom. 6. 〈…〉 old man ●● also true 〈…〉. The old man (in the Apostles ●●●oning) in the whole man 〈…〉 Adam concept both in soul and body. 〈◊〉 〈◊〉 off the old 〈◊〉 and put on the new. What is the 〈◊〉 〈◊〉 the same man totally, as he is renewed and regenerate 〈◊〉 Christ, Ephes. 7. That his might 〈◊〉 〈◊〉 you according to the 〈◊〉 of 〈◊〉 〈◊〉, to be strengthened in 〈…〉 holy spirit ●● the inward 〈…〉 which place Bucer: 〈…〉 (saith he) the inward 〈…〉 man reformed, as by the 〈…〉 understandeth the 〈◊〉 man; and 〈◊〉, and 〈◊〉 〈◊〉 ward is that which 〈…〉 calleth ●ow, and the 〈◊〉, which 〈◊〉 are old. Thus Bucer 〈◊〉 putting off the old man, and p●●ting on the ●ow. 〈 ◊〉 〈◊〉▪ The old man of faith he 〈◊〉 〈◊〉 whole 〈◊〉, as it is brought into the world, and 〈◊〉 do bring it with us from the womb of our Mother, without the holy Spirit, which is called flesh, Col. 3. Thus Bucer. Therefore it is apparent, That this distinction is not monstrous.   

QVEST. II. The manner how the Saints do sin willingly.  
COncerning the next point, they condemn this Proposition as false and monstrous, That the Saints, or Regenerate, when they sin, and that willingly, do sin not according to the inward man, that is, in that part wherein they are ●egenerate, but only according to the outward 〈◊〉, that is, in that part wherein they are not regenerate, or ●● sin not according to the spirit, but according to the flesh▪ 〈…〉 will sin by the will of th● 〈…〉 but by the will of the 〈…〉 therefore to sin in will 〈◊〉 not 〈◊〉; and with consent, but not 〈◊〉; which others do hold, 〈◊〉 much as not to sin with the 〈◊〉 mind: I say they do reject this P●●position, as false and horrible, as before is said: and on the other side they contend, that the Saints, 〈◊〉 they sin with consent, as 〈◊〉 and Peter sinned, that they 〈◊〉 with the whole and full will, and with all their heart. For so 〈…〉 of Peter, that he denied 〈◊〉 with the whole hear●, and with 〈◊〉 whole heart abhorred Christ. 〈◊〉 therefore from hence they 〈…〉 That the Saints when they sin w●●lingly, that they lose 〈…〉 and the Holy Spirit totally▪ But 〈◊〉 the contrary part I do conde●●● this their resolution, both generally, in all men sanctified, and specially in David and Peter, as re●●●nant to the holy Scriptures, and the 〈◊〉 and holy Fathers of the Church: but that former sentence I 〈◊〉 approve and embrace, and am ●●ereunto persuaded by many 〈◊〉 both out of holy Writ, and ●athers, and testimonies of learned 〈◊〉, whereofsome I will have subsequently set down.  
If the Saints, when they sin with will, do sin with the total and full will and with the whole heart, than they do not ●ate sin in any part or detest and nill it; but this is most false, and dissonant to the holy writings; Rom. 7. The Apostle thus speaketh of all the Saints and Regenerate, being in his own person represented: The Law is spiritual, but I am carnal (scilic●t according to the outward man) sold under sin; that is, under the tyranny of original sin, as a bought servant under the tyranny of his Master; but such servants do not love their tyrannical Masters, neither do they willing service unto them, for they do always desire liberty. Therefore he teacheth▪ 〈…〉 Saints do always hate 〈…〉 when they 〈◊〉 they 〈…〉 full will from the heart. 〈…〉 he more fully explain▪ 〈…〉 addeth; for what 〈…〉 I allow not; that is, 〈…〉 commend it, nor in the will 〈…〉 outward man do I 〈◊〉 it, 〈…〉 of these he signifieth by the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as elsewhere often 〈…〉; as Rom. 9 ●e hath 〈…〉 his people which ●e 〈◊〉, 〈…〉 knew to be his, and before 〈◊〉 〈◊〉 So Mat. 11. I kn●w you n●t; 〈…〉 w●th in the Apostle, Not that 〈◊〉 I would, that I do, but that 〈…〉 that I do, that is, that which I 〈◊〉 in the will of the spirit, that 〈◊〉 I do not. 〈◊〉, that 〈…〉 good, but that which I hate 〈…〉 spirit▪ that I do a● 〈◊〉 〈◊〉 that which is evil. He 〈…〉 teacheth that in the 〈…〉 they ●e regenerate, there 〈…〉 an hatred of sin, although▪ 〈…〉 be carnal, they do always 〈◊〉 sin: which thing a little after 〈◊〉 reporteth saying; The good that ●●●●ld I do not, but the evil which I hate in the Spirit, that I do a● carnal; and (by and by) for I am delighted with the Law of God according to my inward 〈◊〉; for I s●● o●● Law in my members ●●●●lling to the Law of my mind, and leading 〈◊〉 〈◊〉 to the Law of sin which is in my members. Lo here an explication and confirmation of that he spoke in the beginning, 〈◊〉, when he said, 〈◊〉 ●arnall sold under sin. Therefore the Regenerate, in respect of the inward man which hateth sin, they do it not with all the heart, for that in spirit they detest it▪ and are as unwilling servants unto it; hereupon they both lamenting this misery and 〈◊〉 as it were constrained, do 〈◊〉 ou● with the Apostle, O 〈…〉 that I am ●h● shall deliver 〈◊〉 from the ●●dy of this ●●ath▪ and because they do 〈◊〉 that they sh●ll▪ certainly be 〈◊〉 by Christt▪ therefore▪ they support themselves with this hope, saying; The grace of God, through 〈◊〉 Christ our Lord. And that whi●● 〈◊〉 had taught in long speech, ●●●●●cludeth after in the end of the 〈◊〉, saying; Therefore I my s●lf● 〈◊〉 my mind s●rue the law of God, 〈◊〉 my flesh, the law of sin. That the apostle doth here speak of the ●●generate; all learned men do 〈◊〉 knowledge.  
And that he doth not only 〈◊〉 of the motions of concupiscence, 〈◊〉 likewise of actual sins whi●● 〈◊〉 Saints sometime do commit▪ 〈◊〉 the testimonies of learned m●●▪ these words so often repeated 〈◊〉 give notice; I do; I act; I 〈…〉 serve. So also Buc●● writeth ●●●● this place; to d●●, (saith he) so●● do take here for to l●st: but ●o 〈◊〉 speaketh not, he understandeth t●● fact itself which is effected by ●●● violence of concupiscence, ●●●trary to that which the mind●●●●gesteth, and the mind 〈◊〉 to the Law approveth. Therefore if the Saints, even in sins actual, do work, as they be carnal, that which they would not, but hate as they be regenerate and spiritual, it is manifest that the Saints do never sin with the whole will and plenary consent. Nay the Apostle proceedeth even thus far in that place, as, because the Saints do not sin with a full will, neither according to the inward man, therefore he saith, that when they commit sin, it is not the Saints themselves who do or work evil, but sin itself, that is Original corruption which is in their members. For thus he reasoneth; But if I do● that which I would not, it is now no● I that ●●rke, that is, commit it, but sin that dwelleth in me. Who may not here see, that the Apostle doth fully and clearly conclude, that the case is so far otherwise, that the Saints when they sin actually, as they call it, aught to be deemed to sin with the whole and ple●●●y will, and with all the heart, and as well according to the inward as the outward m●● 〈◊〉 rather (after a sort) they 〈◊〉 〈◊〉 said, it is not they who do 〈…〉 Sin dwelling within ther● 〈◊〉 the reason is, for that the 〈…〉 doth not cons●●t ●● 〈…〉 and yet in the mean● time th●● 〈…〉 not excused from sin, neither 〈…〉 their sinnes extenuated. For 〈…〉 though not according to the 〈…〉 pull part, that is the inward 〈…〉 they sin not, but only according to the outward, and in mind 〈…〉 they serve the Law of God, but ●● the flesh the Law of sin; yet ●● very deed they are such as do 〈◊〉 by their own proper will.  
If the Godly sin with 〈◊〉 whole will, therefore whatsoe●●● they will according to the fl●●● they effect it; but this contradic●●●● the Apostle who saith, 〈◊〉. 5. 〈◊〉 ●●●sh ●●steth against the 〈◊〉 〈◊〉 spirit against the fle●●: ●● not 〈…〉 ●●● ye● would those ye● do● 〈…〉 spe●ch is to ●●e vnderst●●d ●● 〈◊〉 〈◊〉 〈◊〉, for that 〈…〉 ●●ght against the spirit; that therefore the Saints cannot always effect ●he things the● do will according ●o the spirit, and on the contrary, because the spirit doth fight against the flesh, therefore the Saints, what things they will according to the flesh, likewise they are not able to perform. Therefore as the Saints do not love God with all their heart ●nd all their mind, for that flesh is a ●●● unto them: so they love not sin, neither do sin, with the whole heart, for that the spirit doth hinder the doing thereof.  
The Saints never sin of purposed malice, or (as others will) from the whole heart, but always either of infirmity or ignorance. Now malice properly doth reside in the will and heart. Matthew. 15. Therefore the Saint● do ●●rme with plenary will, the whole heart, and full consent.  
But that the Saints never of purposed malice do sin, but always either of ignorance, or by infirmity, is cleared by these testimonies. Thei● Saints, according to the 〈…〉 man, are delighted, in the la●● 〈◊〉 God, for that is good Rom. 7. And 〈◊〉 they are delighted, insomuch▪ 〈◊〉 they who are not delighted 〈…〉 are not Saints. Therefore with D●uid every holy man doth truly vouch▪ In the volume of this book ●● written of m●●, that I should d●● 〈◊〉 will, O GOD: I will (or I delights▪ therein, for thy law is (written) wit●●● my heart. Psalms. 89. For th●y h●●● t●● law of God written i● their ●●●r●●●● the Holy Spirit. jerem. 31. therefore do they meditate in the same 〈◊〉. Psalms. 1▪ And in their ●●●rt●● there is no guil●. Psalms. 32. for th●y are true Isralites, in whom there is ●● guile. Io●. 1. And they are ●ndu●d ●●●● the spirit of Christ, whereby ●●●y 〈◊〉 ruled in the 〈◊〉 ●●an, else they we●● no▪ Saints. Romans. 8. And they l●●● righteousness▪ and hate iniquity. Psal▪ 44. For they lo●● the law of God▪ Psal. 118. they likewise lament with t●● Apostle, that they are capti●●s▪ 〈◊〉 so under sin. Ro. 7. How then can they of destinate malice sin, & so with their whol● hart● Aug. To. 7. de ●orr. & gratia, c. 9 by the example of David and Peter doth teach, That all Saints, when they sin▪ do sin being troubled, for that Christ doth somewhat turn away his face from them, according to that in the Psalm. 29. Thou turnedst thy face from m●, and I ●as troubled. Now to sin being thus troubled, is not to sin by endeavour, & of purposed malice, but rather, besides the purpose of the mind.  
Again, To. 7. qu●st. 25. in Num. he maketh three sorts of sins; some of ignorance; some of infirmity; and some of the contempt of God's commandments, or ●s the Scripturephras●▪ there is with the hand of pride. It is one thing (saith he) to contemn the commandments; another thing to esteem them as precious; but yet either as ignorant, or surprised to do the contrary. But it is granted, that the Saints do not sin of contempt either of God or his commandments: the which thing also 〈◊〉 Mel●●cthon in▪ 10. Cor. 1. doth write▪ That they never grow into 〈…〉 picureall contempt; for they 〈…〉 law and commandments of 〈◊〉 Psalms. 119. Now to sin of 〈◊〉 tempt, and of destinate mali●●▪ ●●●●● one: wherefore the Saints do● 〈◊〉 sin of pr●tensed malic●▪ W●● then dare some divines writ against me. That they do sin with 〈◊〉 whole heart and plenary will?  
G●●gorie. 1. To. 1. in job▪ c. 34 〈…〉 c▪ 11. doth deliver the same 〈◊〉 on, of ignorance, of infirmity, b●●●deuour and of set purpose. And 〈◊〉 saith that Paul did sin of ignorance, who saith, But I therefore ●●tained mercy because I did ●● 〈◊〉 Peter of infirmity, when he deni●● Christ▪ and those jews purpos●● and by endeavour, of whom the Lo●d speaketh, if. I had not c●m● 〈◊〉 spoken unto them, they had b●● 〈◊〉 〈◊〉 again, they b●th saw m●, and 〈◊〉▪ ●●●nd my father. joh. 15. Out of these examples he declareth what it i● to sin of infirmity, and what of purpose, saying; for it is one thing not to do good; another to hate the teacher of good things▪ ●s it is one thing to sin of precipitation; another to sin of deliberation. For oftentimes sin is committed by precipitation, which is yet condemned by counsel & deliberation: for through infirmity often it chanceth, that we love God, and yet cannot effect it; but to sin of purpose, is neither to do good, nor love it. But the Saints do always effect that which is good, else no Saints▪ whereupon Augustine also the corr●pt, & gratia, cap. 9 according to that of the Apostle, To them that love God, all things do work together f●r good, to them that of purpose are called Saints; saith he; for these (scilic●● Saints who are called of purpose) in this that they love God they con●●●ue out unto the end. ●● therefore, according to Saint Gr●gory to sin of purpose be neither to do nor to love good; and, according to Augustine, the Saints do always love good; for that in that which they love th●● continue forth to the end: it i●● good consequent, That the Sa●●● do not sin of purpose, or determinate malice.  
Luther likewise doth deliver t●● same thing, in every plac●, T●▪ 5▪ 〈◊〉 Comment mayor▪ in ep. ad Gal▪ 5. 〈◊〉 these words; The work●s of t●● 〈◊〉 are manifest. He saith in 〈◊〉 terms▪ That Da●id and Peter▪ 〈◊〉 they committed those 〈◊〉 sins, did sin of infirmity and not of set malice. hereupon▪ 〈◊〉 (saith he) speaking of the 〈◊〉 saith, the flesh in them doth lust 〈◊〉 the spirit: therefore the desires and conflicts of the flesh will not be ●●sent, yet do they not therefore presently hurt such as feel them▪ But hereof we must thus judge▪ it is o●● thing to be solicited of the flesh▪ and not willingly to endure the concupiscences thereof▪ but to walk in the spirit, and to resist them▪ & ●▪ ●nd another thing to assent ●nto t●● flesh, and i● security to fulfil the works thereof, and persist in them; ●●d yet in the mean space to dis●●●ble piety, and to brag of the spi●i● etc. The former sort he comfor●eth while he saith, that they are ●ed by the spirit; and are under the l●w: to the other sort he threateneth aeternal destruction. Nay sometime it falleth out▪ That the Saints do fall and fulfil the lusts of the flesh; as David fell with a grievous ●nd terrible downfall: beside, he was the cause of many men's murder, when his will was, that Vriah should perish in the battle: and thereby also he gave occasion to the enemies of God, to boast against the people of God, to adore their own Idols, and to blaspheme the God of Israel. Peter likewise did horribly fall, when he denied his Master. But yet although those sins were h●inous, yet were they committed, not of the contempt of God▪ or malice forethought, but of infirmity. Besides, being admonished they do not persever obstinate in their sins, but repent. Therefore ● 〈…〉 Doctor did no● well, 〈…〉 in the Schools, that 〈◊〉 〈◊〉 Christ with the whole 〈…〉 with his whole heart did 〈…〉 Christ. Luth●r he●● 〈…〉  
Again, a little after th●● 〈…〉 he faith whereforeth● 〈…〉 sin, fall, ●nd even g●● 〈…〉 but it is by ignorance▪ f●● 〈…〉 they would not deny▪ C●●i●● 〈◊〉 lose▪ the Gospel. Th●se 〈…〉 Therefore neither did Peter▪ 〈…〉 deny Christ▪ for he was 〈…〉 And if he would not willingly 〈…〉 him, therefore did he no● 〈…〉 with a full consent of wil 〈…〉 Buc●r every where doth 〈…〉 same doctrine; scilicet, that th● 〈…〉 do never ●in with a full will or 〈…〉 the heart, & of malice ●o●● 〈…〉 but always of ignorance▪ 〈…〉 of infirmity. Take th●se 〈…〉  
Upon Rom. 7. he 〈…〉 death this Question▪ 〈◊〉 〈…〉 at etc. How can this he 〈…〉 That we will that which ●● 〈◊〉 and ye● do it not; that we do ●●il ●●d ●●● will ●● not, ●●● hate it▪ ●ay▪ ●●at we both do▪ ●nd not do, that which i●●uill? Now intending to determine thi● Question▪ first he ●oth inquire out▪ w●at manner man ●he Apostle speaketh o● in his own ●●ample and summarily he concludeth▪ That the Apostle speaketh of ●●●●n regenerate, who by a true ●aith hath already received the ●aw of God, and doth love it▪ ●nd delight in it; but yet hath no● received such a plentiful portion of the spirit of Christ▪ that he can 〈◊〉 follow the same▪ as that he doth not often transgress against ●●▪ not only by concupiscence, which even fale to men most per●●●t, but likewise▪ by sliding into 〈◊〉 and filthy offences as be fell ●● D●●●●, and even to Peter before ●●●●● 〈◊〉 ● more plentiful measure of the Spirit at the feast of sea-coast▪ For there▪ he maketh mention▪ of the examples of these two men▪ In the next place he learcheth out▪ how it came to 〈…〉 the same man being▪ 〈…〉 doth both will and 〈◊〉 〈…〉 which he doth▪ The 〈…〉 That it so cometh to 〈…〉 that in some man there is a 〈…〉 will; one whereby he doth 〈…〉 to the Law▪ another whereby 〈…〉 doth that which he 〈…〉 which followeth the 〈…〉 the Law; another which is 〈…〉 knowledge drawn from the 〈…〉 and which is of things 〈…〉 else that this so cometh to 〈…〉 for that in the regenerate▪ there 〈…〉 double man, inward and 〈…〉 mind and flesh, whereof one 〈…〉 to the Law of God; the 〈…〉 to the Law of sin▪ From 〈…〉 therefore it cometh to pass 〈…〉 the Saints do both the evil 〈…〉 would not and the good 〈…〉 they do not▪ wherefore, 〈…〉 not with full consent, ●●● with 〈◊〉 whole will, not totally, that is 〈◊〉 to the double man.  
Again in Rom. 8. sect. 2. 〈…〉 〈◊〉 not li●● after the l●sts of the flesh; 〈◊〉 teacheth ou● of the Apostle▪ That 〈◊〉 cannot be▪ that they which are ●●uely Christ's and have the spirit of ●●rist, should li●e according to the ●●esh. And he foameth his Argument in this form. Those whom the spirit of Christ possesseth, cannot 〈◊〉 after the flesh. But they that are Christ's the spirit of Christ possesseth; Therefore they that are C●rists cannot live after the flesh, 〈◊〉. Now to walk according to the flesh 〈◊〉 voluntarily, and with a willing and whole mind to follow the 〈◊〉 of the flesh, and to obey the l●sts thereof, with full will▪ Therefore the Saints do not sin with the whole heart and plenary c●●●ent of will.  
Idem ●● Mat 8▪ ●●●t▪ 2. pag. 〈…〉 saith▪ Hearein the Saints in si●●i●g ●o differ from the Reprobate▪ for that they do hate that ●uill which they do, and presently do decline from it▪ being indeed rightly persuaded of God ●●d his will: whereof it is that in mind they 〈…〉 his law, and do dete●t the ●●ill of 〈…〉 flesh▪ but the wicked do love 〈…〉 evil they commit, and could 〈…〉 perpetually to adh●●● 〈…〉 but only that they flare 〈…〉 either from God 〈◊〉? And a 〈…〉 after he teacheth, That the 〈…〉 of the ●●in●s do proceed from 〈…〉 〈◊〉 of faith▪ saying, 〈…〉 ever the Elect do ●inne▪ it 〈…〉 m●th. from hence, for that ●● 〈…〉 they 〈◊〉 defective in that 〈…〉 swas●on▪ Besides he faith 〈…〉 the Saint's mind, wanting 〈◊〉 ●●nneth into sin▪ the 〈…〉 concupiscence thereby turning 〈◊〉 the edge thereof.  
Id●● in Mat. 12. sect. 4. pag. 〈…〉 hath these words. Whosoever, 〈◊〉 the known truth, by 〈…〉 voluntarily f●ll into 〈◊〉, 〈…〉 willingly ●o sin▪ it is necessary▪ 〈◊〉 they did formerly condemn 〈◊〉 truth; and that is to 〈…〉 holy spirit. These thinger 〈◊〉  
Whereupon it is manifest, 〈◊〉 the Saints Eleect do 〈◊〉 sin against the ●oly Ghost, as 〈◊〉 there teacheth▪ therefore they ne●er 〈◊〉 mind to impiety, after the known truth that i●▪ willing; scil●ce●, 〈◊〉 full will they do never sin, as 〈◊〉 there doth 〈◊〉 what it is by relapse to fall from the heart into impiety.  
Id●●●ect. 4. pag. 308. The Elect (saith he) do never 〈◊〉 but of ignorance. Again, thou s●●●● at all times perceive in the Elect a c●●tain● feed of God, and st●dy of the truth▪ eue●● whe● they oppugn the ●ruth, 〈◊〉 do 〈◊〉 l●●e disagreeing with it. Again; ●● many who live lewdly, being Elect, thou mayst perceive a certain 〈◊〉 love of right and ●●st And the●e things he writeth of the Elect, before they 〈…〉 tr●●h▪ or are justified how ●uch mor● a●e these things and of the Elect, being now ins●●fied▪ wherefore of th●●●●e adds ●●g 309▪ After they ha●e received the 〈◊〉 (●scilicet the Elect) what they 〈◊〉, they sin therefore for that they are tur●ed out of the way by 〈◊〉 lusts of the flesh, so that they 〈◊〉 not attend upon the known 〈◊〉 but they never so far d●●line, 〈◊〉 they have and persecute ●●●● 〈◊〉 but forthwith rather out of the la● thereof they do begin to defy, a●● detest, that wherein they sinn●●▪  
Ide● in Mat. 7▪ s●ct, 6. pag. 〈◊〉▪ Therefore a godly man thus 〈◊〉 not sin, for that he cannot be ●●uen over from the heart to 〈◊〉 and sin, as it is the ma●ner 〈◊〉 wicked; but with the Law of God in mind he shall be still deligh●●●▪ for that the seed of God, of his word, and the Spirit of his children abideth with him, and for that h●● is borne of God▪ yet withal▪ 〈◊〉 that he hath no good in his 〈◊〉 he doth commit many things which he hates, and are sinne● 〈◊〉 but because he ●● not delighted therewith in the inward 〈◊〉 〈◊〉 in his heart is addicted ●● Christ▪ and before all things de●●●eth to b● correspondent to the image of Christ, neither finally maketh doubt, that all things ●●● remitted unto him for the merits of Christ, and that he shall 〈◊〉 to that likened▪ there shall also be no 〈◊〉 unto him, although a sinner, for that he abideth in Christ▪ Rom. 8▪ for God will not impute his sins unto him. Wherefore, neither shall they be sins, as they are no debts▪ which the Creditor hath 〈◊〉, 〈◊〉 〈◊〉 he 〈◊〉▪ b● obliged, and hath ye● m●de no payment▪ For which 〈◊〉 he that is Christ●▪ as he 〈◊〉 〈◊〉▪ that is, be wholly giue●●, and studi●● to sin, which only God imputeth and accounteth for sin: so it is necessaire, that he endeavour ●●e study of his will to his power, neither account any thing ●●●● precious, then to compose himself ●●tally according to his word▪ Ye● i● the mean while many things according to the flesh 〈◊〉 upon him▪ ●● th●●●●●●● 〈◊〉 〈◊〉 〈◊〉 pray, forgive us ●●● deb●● 〈◊〉 〈◊〉 by the merit of Christ, 〈◊〉 〈◊〉 〈◊〉 doth repose all his fiudci●, ●● 〈◊〉 be pardoned, so they shall 〈◊〉 〈◊〉 sins. Whosoever therefore shall not do● the will of the Fathe●● 〈◊〉 is, shall not s●●die from his 〈◊〉 〈◊〉 performance thereof, (for other 〈◊〉 to do it is no● inciden●● 〈◊〉 〈◊〉 life) he neither hath known 〈◊〉 Father no● Christ, he is not 〈◊〉 〈◊〉 God, and as y●t▪ wants the 〈◊〉 ●● Gods Children, and so in that ●●spect shall be a● hypocri●● although he call to Christ, L●●d● 〈◊〉 〈◊〉 that in his hea●t he doth 〈◊〉 〈◊〉 knowledge the Lord, wherein 〈◊〉 〈◊〉 ●●n call him▪ Lo●d, but 〈◊〉 of a true faith▪ All these things 〈◊〉▪  
Idem. in Psal. ●. v. 1. pag. ●. F●●t●●● it is to be observed, that the Proph●t saith not, Blessed is 〈◊〉 ●● 〈◊〉 〈◊〉 been ●icked, ● sins malicious, 〈◊〉 ●●● b● hath ●●t had 〈◊〉 with th●● hath not followed their 〈◊〉, 〈◊〉 their f●●●s hath 〈◊〉 〈◊〉 for 〈◊〉 ●●●m that are blessed, and can live according to God's Law, the seed ●f God, and the good spirit doth so ●●uaile, that they cannot sin, that 〈◊〉, become perverse and wicked with the whole heart▪ Which thing ●● express● words joh. ●ap. ●. 3. doth touch, for that they are borne of God. But we daily sin all, as he confesses c. 1. and not a few likewise are overtaken with evil, do follow for ● time the consultations of the wicked, ●● happened to David, Peter▪ and others; whereof the 〈◊〉, to satisfy his pleasure, did admit both adult●rie and 〈◊〉▪ the other, in des●●● of his life, was so farr● drawn, that he denied his Saiviour.  
Here by the sentence of Buc●●, both David, and 〈◊〉 are against placed in the number of them, who● although they sin, yet sin they not, or ●●● 〈◊〉 with the who●● heart.  
Presently he 〈◊〉 touching Mau●●●● and the Thief, saying▪ Manasses King of juda may 〈…〉 have sitten in the seat of the 〈◊〉 and wholly in malice to have 〈◊〉 with them, than whom 〈◊〉 of the Kings did ever establish 〈◊〉 Idolatry against the Lord, or 〈◊〉 more innocent blood of the Prophet's. With him happily you 〈◊〉 combine the Thief cruci●●●● 〈◊〉 the Lord Christ. Both of them 〈◊〉 were the sons of God▪ otherwise neither could he pray 〈◊〉 God from his heart, and 〈◊〉 pardon of his sins; neither 〈◊〉 the other have attained the ●●franchment of Paradise. For s●ch 〈◊〉 are not borne of God, as they understand nothing of the things of God▪ (which Paul affirmeth of them) ●●ther can they indeed hear: (which thing our Saviour doth testify 〈◊〉 8.) so have they not any ability ●●ther to seek or pray for any 〈◊〉 matter. Therefore both of them 〈◊〉 ordained to life, and chosen to ●●●uation, before the creation of mankind; and therefore indeed neither of them was wicked, ungodly, malicious, though they committed ●anythings wickedly, ungodly, and 〈◊〉, for that a full and 〈◊〉 contempt of God, and the 〈◊〉 and solid study of naughtiness 〈◊〉 never in them, although they had settled their seat with perverse wicked men, that is, a resolute course 〈◊〉 life they had determined amongst them. H●● ill●. But if the Elect yea even before they be regenerate, do 〈◊〉 in themselves a certain seed of God and of Piety▪ how much more is it so to be sentenced touching the Elect now being regenerated? If therefore such a seed of Piety be always r●●iant ●n them then do they never prostitute th●●s●lues into any 〈…〉 the whole will, 〈◊〉 do 〈…〉   

The Explanation of the 〈◊〉, How it cometh 〈…〉 pass, That the same 〈◊〉 man the evil that he will 〈◊〉 not, that he doth, 〈◊〉 that respect also doth 〈◊〉 it; and the good that 〈◊〉 would he doth not, 〈◊〉 in that respect he also 〈◊〉 it.  
IF any man doth 〈◊〉 understand, how it falleth out that 〈◊〉 same man 〈◊〉 〈◊〉 things which are right, and yet doth them not; and the evils which he would not (but loatheth and detesteth) yet he doth: let him read Bucer upon the place of the Apostle Rom. 7. where how that can be, he handleth that question most learnedly and devoutly▪ ●●d by the examples of David, when he committed adultery; and of Peter, when he de●●ed Christ, he doth manifest the matter before our 〈◊〉. The like ●ee doth ●●br● contro●●rs. Eccles. in 〈…〉 de justif. pag▪ 132▪  
The sum of Bucers' answer to this Question i● this▪ even as before we have briefly related: This therefore cometh to pass▪ for that in man there is a double will▪ one▪ wherein he confesses to the Law, that it is good; another, which doth that which he detesteth; one, which followeth the knowledge of the Law; another, which followeth the knowledge drawn from our 〈◊〉. While therefore▪ we consider the Law of God with a true 〈◊〉 it cannot but please us. Wherefore, when this consideration prevaileth, or taketh pla●● i● us, than we necessarily do hate the evils which the Law forbiddeth, and love the good things which it commandeth▪ 〈…〉 when our good 〈◊〉, 〈…〉 imbecility deri●●d f●om 〈…〉, partly by violent and 〈…〉 lussts of the flesh is 〈◊〉 〈◊〉 the consideration ●●●hat 〈…〉 which the L●w pr●poseth▪ and 〈◊〉 ha●l●d to those things, which 〈◊〉 effectually suggesteth as 〈◊〉 things, (which i● without any 〈◊〉 〈◊〉 soon effected) then are 〈◊〉 dr●wne away▪ from 〈…〉 the L●w, and ●●ight will, into 〈◊〉 applauding of 〈◊〉 〈…〉 and ●o 〈◊〉 〈◊〉 w● 〈◊〉 〈…〉 that now we adjudge▪ nothings 〈◊〉 good▪ n●● will eu●● do, 〈◊〉 that which ●●● 〈◊〉 〈…〉 flesh 〈…〉 T●us 〈…〉 〈◊〉 〈◊〉 ●uil which we do● 〈…〉 wh●●▪ ●●e do● i●▪ 〈…〉 〈◊〉 absolutely we 〈…〉 fo● 〈…〉 not do● it if in a●●●●nd s●●ply 〈◊〉 did, ●ill ●●▪ but for that we ●●● 〈◊〉 avow▪ detest▪ and nill thorgill 〈◊〉 the b●fo●e that out min●●s ●●●● 〈◊〉 it were) bewitched with ●h● 〈◊〉 desires and furies of the flesh: and how also when we do the evil, if we were our own men, we would detest and reject it: which thing ●oth clearly appear, for that so soon as the heat of the flesh abateth, which doth besot and surprise our minds, forthwith again we do detest and disprove that evil which we do▪  
In the same manner, the good we would we do not; not that when we neglect the good, we actually will it; but partly for that when we were not drawn away by the violence of the flesh, as it were by strong ●●nd, into the liking of the ●●sts thereof, the good which the Law proposed, we did both approve ●nd love; partly▪ for that at the instant, if we were freed from that fancy of the flesh, which doth infatuate us, that same good would we in act approve and perform, and when we shall be delivered we will do it.  
For that therefore there doth remain (even when they do● 〈◊〉 sin) as I may say, habitually, 〈◊〉 of sin, and a love of good▪ 〈◊〉 though in act, besotted with 〈◊〉 flesh, they neglect the good and 〈◊〉 evil; therefore the Sa●nt● are 〈◊〉 to do evil that they would not 〈◊〉 not to do the good they 〈◊〉 and therefore not to sin b● 〈◊〉 will or plenary consent.  
This is the sum of Bucers' sentence, in that large & obscure 〈◊〉 concerning those (men) 〈◊〉, who have a more 〈◊〉 faith, and not so great ● portion of the spirit of Christ; if now they 〈◊〉 they sin, are not said to sin 〈◊〉 a full will, and total consent, 〈◊〉 le●●e those Saints who are 〈◊〉 with a stronger faith, 〈◊〉 have received a more plentiful measure of the spirit: as when the 〈◊〉 ●ame Peter, after he had received a most full portion of the Holy 〈◊〉 did sin, and (as it we●e) the second time deny Christ, by dissembling ●● Antioth the liberty of the Gospel.  
Because ●his question doth likewise pertain to the Philosophers, therefore Aristotle also, as all things else, so also this question he discusseth mostle●rnedly in his Ethics ad 〈◊〉 lib. 7. by the example of a continent man and incontinent. The comparison also of a Merchant ●● his ship is ●●ident, who that he may be preserved in the tempest▪ doth 〈◊〉 his wares into the sea: doubtless he doth it in divers respects, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●h●t is, both unvoluntarily, and involuntarily, or with his will ●● against his will▪ lose his traffic▪ But in holy things I will produce an example from Holy writ, and will compare spiritual things with spiritual, according to the Apostles precept.  
The Mariners who c●rried th● Prophet Io●a● to Tharsus, through ●he horrible tempest being all thereby in peril of their li●es, did throw jonas the Prophet into the se● and that was th●● both they and the sh●p might be preserved, as the story of Ion●s reporteth. This they did both voluntarily and involuntarily▪ voluntarily, for if simply they had been● unwilling they had not cast 〈◊〉 into the sea, therefore were they willing to cast him in: involuntarily, first for that before the tempest arose, they never had in p●●pose, ●● not in thought to destroy him, but rather as honest men they intend●● and determined to conu●igh hi● safe and sound to Tharsus; then after the tempest being risen, they we●● not presently possessed with 〈◊〉 thought at all, either to cast do●● him or any man else, or plunge the● into the sea, but rather so far as ●● strength they could, they for a time by rowing encountered the waves of the sea: and the burden of the ship they cast into the sea to lighten the ship; likewise they called upon God finally also after jonas had said, T●●● me and cast me into the sea▪ and ●●● tempest willbe a calm; for I ●●●●●●● for my sake this great st●r●● i● 〈◊〉 upon you, and yet for all this the ●●riners would not cast him into the sea: but still by sailing they laboured to bring the ship to shore, but at last being overcome by the greatness of the tempest they would have him alone, rather than themselves & ship, to be lost: also after they had thrown him into the sea, they did much condole this fact, and fearing lest God should revenge it, they offered sacrifice: lastly they cast not jonas into the sea, as they were good men and faithful mariners, but for in that respect they both loved jonas his life, and detested his ruin, but this fact they did as in self-love of themselves, and of the ship, more than of jonas only; and unless that tempest had been more strong and violent than they could have resisted, they would never have cast jonas into the sea. All these things considered, there is none who will not acknowledge and say, That those mariners did not involuntarily cast jonas into the sea, and so the good they would, that is jonas his safety, they did not, & the evil they would not, that is, jonas his perdition, they did. The like is the case of the sons of God. The Saints in this world, and in this mortal flesh, and most corrupt, are as Mariners in the sea; the temptations of the world, the flesh, and the devil, are the tempests of the sea: Iona● is as Christ, with his word and law: to cast jonas out of the ship into the sea is (as it were) to cast off, by sin, Christ and his law from us▪ The Mariners certainly did cast jonas into the sea; so the Saints sin, not by casting the law of God from them, that is by transgressing of it, but being willing. But as they by many signs manifested, that they cast jonas into the sea not willingly, that is, not from their desire, and purposely; so do the Saints declare, that they will not that sin which yet they commit: first, before the tempest of temptations they had no mind to transgress God's law, but rather they hated sin, and loved the law of God; again, being assaulted by temptations, they do not forthwith yield the hand, they do (as it were) with contrary oars, so much as strength will afford, resist and withstand; yea by calling upon the name of the Lord; and so long they do resist, until being (as it were) quashed in pieces, they do bow down under the temptation, which if it were not such and so great, that they Saints were not often able to resist they would never do that they would not, but would always do that they would. Thirdly, after the sin committed, or after the violence of the sea, that is of concupiscence, be abated, they do lament the fact, and mourn, and pray forgiveness, and offer the sacrifice of repentance, that he may pardon it: verily by all those things which befall to the Saints both before, in, and after the temptation, and sin committed, it abundantly appeareth, how the Saints in sinning both will and nill sin, and do the evil they would not, and do not the good they would. And therefore it cannot be said of them; that they do sin as the wicked do, with a fui will.  
That which I have illustrated by the comparison of the Mariners, is declared by the example of Peter and judas. Before the sin it was not in Peter's heart to deny Christ, but rather on the contrary he so loved Christ, and detested both the offences and enemies of Christ, as that indeed he was rather ready to die, then to deny Christ; and therefore he said, though all shall defy thee, yet I will never deny thee. Such also is the purpose of the Godly before they sin; scilicet, when as they are not their own men, and are not violently carried with violent temptations, as it were, out of themselves, crossly into absurdities. But the mind of judas was not such as of Peter, but rather of a long time with a quiet mind he had practised officiously theft, by defrauding Christ and his Apostles of their money, as joh. 12 doth testify, that he was a thief, and therefore of long, and with a settled mind he had deliberated with himself, how he might with gain, and without tumult, betray Christ into his enemy's hands. Such like are the minds of the wicked: they always meditate evil, according to the proverb, even in their cold blood.  
But in the heat of temptation, Peter, though through the excessive force of the fear of death, which he did perceive as imminent upon him, for the free confession of Christ, is not recorded to have resisted or encountered with the temptation, yet out of the quality of these three de nialls of his it may easily be collected, That at the beginning he did somewhat in mind withstand; for that he did not directly in the entrance deny, but dissemble by his cold answering (the Damsel, saying. And thou also wast with jesus of Galile●.) I know not what thou sayest. For after that the tempest increased, the next turn he denied with an oath, directly renouncing Christ and saying, I know not the man. But at the third turn, when the blast of temptation was most vehement, he did not only dissemble, neither only deny with an oath, but also even devoting himself to execrations, he accursed, and (as Mark saith▪) anathematized himself. But judas from that time of his first temptation touching the betraying of Christ, was always of the same mind: neither did suddenly fall into temptation, as Peter, but with long deliberation he did seek opportunities of betraying him into their hands. So▪ do all wicked men; they do not fall into temptation upon the sudden, but they hunt and seek for them. But the Godly are quite contrary.  
And after the offence committed Peter presently was so penitent for his fact, that he wept bitterly for his sin. So do also the Godly. But judas although he came to the Priests, and restoring the money, said; I have sinned in betraying innocent blood; yet do we not read that he lamented, and truly sorrowed for his offence committed. Wherefore in that he hanged himself, he did not so from sorrow for sin, but for that he saw that his life should be with perpetual infamy, for the betraying his master, specially for so small a sum of money. So the wicked do sometime grieve, for their sin, but not properly for the sin itself, but either for shame, or for punishment temporal or eternal, whereinto they see they are fallen: wherefore the wicked do not declare by such repentances that they hate the evil which they have committed, but only the punishment whereunto they are liable: but contrariwise the Saints▪ do indeed detest the sins committed, and hate them. Who in these two Apostles, cannot see what difference there is between the sins of the wicked and the godly; between the wills of one and other in their sins?  
And that which I speak of all the Saints that it may be more clearly apparent in the example of Peter, I will cite a place out of Bernard, ●l●b. de libero arbitrio. Col. 1592. in which place with exceeding elegancy and piety he doth explain this self-same Question which I do entreat of, concerning that will where with the Saints do sin, by the very example of Peter produced. Sed vid●aimus, etc. But let us see (saith he) touching such who in word compulsorily do deny the faith, through fear of pain and death, least happily according to this assertion, either it fall out to be no fault that they do deny in word only, or that the will could be coacted to offend; as that a man should will that which it appeareth he nilled, and so free-will should be extinct: which because it was impossible (for that he could not will and nill the same thing in one instant) the Question ariseth, How to them that in no case will no evil, evil aught to be imputed? For this is not of like quality with original sin, wherein not only he who consenteth not but also even he that is ignorant is another way hanckled not being as yet renewed by baptisine. For example: let Peter the Apostle come into the rank, for he seemed to deny the truth against his will for either he must have died or denied: fearing to die he denied, he nilled to deny, but more to die; therefore against his will, but yet he denied to avoid death: but if with tongue and not with will, the man was enforced to speak that he nilled, yet not to will otherwise then he willed; the tongue was moved against the will, but was the will also altered? for what willed he? verily to be (as he was) the disciple of Christ. What spoke he? I know not the man. Why so? he was willing to scape death. But what offence was that? we: do understand two wills in the Apostle; one, whereby he would not die, altogether unculpable; another, even much commendable, wherein he took delight that he was a Christian. Where●● then shall he be culpable? in this respect, for that he would rather lie, then die. This Will utterly deserved reprehension, that he willed rather to save the life of the body then of 
Sap. 1.  the soul. The mouth verily that speaketh ● lie killeth the S●●●e; therefore he both sinned, & nor without consent of his own will, both weak and woeful, and yet most free. But he sinned not in contempt or hatred of Christ, but in too much love of himself: neither did that sudden fear enforce his will into that perverse love of himself but convinced it to be so. Even then (doubtless) he was such, but he knew it not, when he heard from him, ●●om whom he could not conceal himself, Before the Cock crow twice thou 
Mat. 26.  shalt deny me thrice. Therefore that debility of will was manifested (through that piercing fear) not procreated; he made it known how much he loved himself, and how much Christ; known (I say) not to Christ, but to Peter; for Christ knew even before what was in man, Therefore in that respect he loved Christ, his will did utterly endure violence, which cannot be denied, so that he spoke against himself; but in that respect he loved himself, Doubtless he consented voluntarily, so that he spoke for himself. If he had not loved Christ, he would not have denied involuntarily; but if he had not loved himself more, he would not at all have denied him: there fore it is to be granted, That the man by compulsion though he did nor altar his own will, yet did he conceal it; being, compelled (I say) not to revolt from the love of God, but in some degree to yield co self-love: What then? perchance the former assertion is totally dissolved, touching the liberty of the will: for that the will is found obnoxious to compulsion? so it is clearly; but yet so, as if the coaction is from another, not from itself: but if itself compelled and compelling did enforce itself, it seemeth there to lose liberty, where it found it▪ that is, it did suffer that force from itself, which it did violently offer unto itself. Moreover, that which it suffered from itself, was from the will; that which was from the will, was not of necessity, but voluntary, and if voluntary, th●● free. Finally whose own will did enforce to deny, was enforced because he would; nay he was not enforced, but consenting, and not to the power of another, but his own will; that i●, that will, whereby he might by all means escape death: otherwise, how could the voice of a Damsel have compelled a holy tongue to frame such heinous words, if the will, as Lady, had not consented to the tongue. To conclude, when afterward he tempered himself in his self-love, and (as duty was) began to love Christ with all his heart, all his soul, all his strength; now the will could not at all be drawn either by threats or punishments, to yield the tongue as weapons of unrighteousness; but rather boldly applying himself to the truth, he said; It is bet●er too ●ey GOD, than men. 
Act. 5. Compulsion is of two sorts.  There is indeed a double compulsion, in that we are coacted to suffer, or do, something against out will: whereof the Passive (for so it is rightly termed) may sometime be without voluntary consent of the Patient; but nover the Active. Wherefore, the evil that is done against us, or of us, is not to be imputed unto us if unwilling. But that which is done, and of our selves, is not without some fault of the will. We are convinced to will, which would not come to pass, if we were nilling. Therefore there is also an Active compulsion, but without excuse, for that it is voluntary; A christian was enforced to deny Christ, and yet lamenting, but not yet but as willing. These things Bern●rd.  
These things I have more fully dilated by Explication, that my Lords may better conceive, by what means it falleth out, That th● Saints are said both to will and ●ill the sin they commit: and therefore it can by no means be said, tha● Peter and other godly men, when they offend, to have sinned, or to sin by a total and plenary will for that otherwise there could ●●e no difference put between th●●●i● of the godly and ungodly t●●en from their wills▪ and so as we●●●● godly as ungodly should sin of p●●posed malice ●● all times. Therefore I do confess that the Saints, when they sin with consent, that they offend indeed not of a will in suspense, but definite and certain, for that absolutely their will is to sin: and if they willed not, they sinned not. And in this behalf their sins are grievous, neither by me extenuated. But my labour is this, that it cannot be said, That they sin with a full and total will; for that in them there is a double man; and for other reasons, and authorities by me alleged, both of Scriptures and Fathers.   

QUEST. 3. Of the quality of the sins of the Saints.  
OUT of the second Question ariseth the third, which is; Whether the Saints may fall into sin (as Paul speaketh) reigning, or the sin against the conscience, as it is called? But that we may clearly understand what sin is meant in this controversy, we must take notice, that there are three sorts of sins, as the Apostle insinuateth Rom. 6. when he saith, Therefore let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof.  
The first, is the sin of Nature, the root & fountain of all other sins, which is termed Original: and this is signified by an excellency of speech, by the name of sin.  
The next, are the concupiscences of this sin, rising up even against our wills▪ as lewd desires, and vicious affections to sin, which never cease in this life to molest us. This kind is intimated by the name of Concupiscence.  
The third, is in plain terms Actual sin, when indeed we obey that sin of Nature in pursuing the lusts thereof; whether it be done by consent only, or also by word or deed. This is signified by the word of Obeying,  
The first is mere Original; the second partly original, partly actual; the third totally actual. Of the first two there is no controversy, whether they be in the Saints or no. The Question is only of the third. But for so much as there be also many sorts of this, it likewise is to be distinguished, that we may better perceive whereof this controversy is intended.  
The third sin therefore, which is then done when we obey original sin in yielding to the lusts thereof, is so voluntary, as that if it were not voluntary it should not be sin, as Augustine in many places observeth. For no man could obey Original sin in perfecting the concupiscences thereof, but that he is willing. Therefore it is always voluntary.  
Moreover, men obey that natural and inhabiting sin, after a double, and that also a differing, manner. Some are obedient, and (that) willing, yet not with a full will, or plenary consent, or with the whole heart, but as it were captives to a Tyrant. And this befalleth them; who either of ignorance or infirmity do obey sin; Of ignorance, for that either simply they know not that they do evil, and such in no case are said to sin against conscience, or if they know (in Thesi) in general, they do not consider (in hypothesi) in particular, or if they do consider, they do it very coldly: the violence of concupiscence averting their minds from God's Law; And of infirmity, for that by the violence and force of sin either presently smitten and quelled, they voluntarily yield themselves; which after a short resistance to the contrary, at last evicted they give place a time. Wherefore these first (sort) obey sin willingly, but not with a full will and total consent; for they do not love sin: these may be said to sin against their conscience, but not properly; for they obey sin wittingly and willingly: but yet neither upon perfect knowledge, nor intentive cogitation of that which they do, nor with full will, and full consent, as a little before is declared. Others obey with the whole will, full consent, & whole heart, and all their might: and these are such as do offend of purposed malice, or with study, and from the heart. They (properly) sin against the conscience: for they know that they do contrary to the Law of God, and (that) with contempt: and they obey sin with such a willing mind, as that they love it, and would, if they might with impunity, be perpetually serviceable thereunto. Therefore this is called even that reigning sin: for that while we do love the concupiscences of the sin of Nature, and do from the heart fulfil them, we do bring to pass effectively, that it reigneth in our hearts,  
Therefore there be two sorts of Actual sins, drawn from the two different manners of willing; one, which is so voluntary as that it is also partly involuntary, of which kind of Actions Aristotle treateth in his Ethics, which indeed is not committed with plenary consent, as is expounded before. This likewise I grant befalleth the Saints: for thus sometime they sin, as David and Peter; therefore of this (as is said before) there is no controversy. Neither is it controverted, Whether by this sin the Saints are obliged with a new guilt, by the committing thereof, and so also have need of new remission of this new sin? for none of us do deny it.  
Another sort is so unvoluntary; as that in no respect it is involuntary; for which cause it is called the sin (properly) against the conscience, that is to say plenary, and utterly wasting the conscience; and therefore even reigning. Therefore the difference between us is, concerning that other kind of actual sin. For our Adversaries do vouch, That the Saints (as Peter) do offend with the whole will, and with all their heart, and so (properly) against the conscience. And for that such sin cannot in any wise consist with faith; therefore hence they conclude, That the Saints may lose faith totally. But contrariwise I do deny, that this kind of sin can befall the Elect, being sanctified an regenerate: and so consequently I deny, That the Elect sanctified can utterly fall from faith and wholly lose the Holy Spirit.  
And why I should deny that this kind of sin can befall the Saints, I am induced by these reasons and testimonies. For how can Sin reign, and by Sin Satan, where justice and Christ reigneth? And how can Faith reign there, and by Faith Christ, where Sin and Satan reigneth? The Parable of Christ is famous: When the strong man keepeth his Tower, it cannot be invaded of the enemy, unless he be stronger than the Owner of the Tower, & do expel him from it. Now Christ is stronger than Satan; therefore Christ doth often banish Satan out of his Kingdom, and there doth reign himself. And Satan, though he do often besiege the Cities of Christ, (that is, the Elect) yet can he not surprise them, and by e●ecting Christ the King there reign himself; for he is not stronger than Christ. Therefore is it utterly impossible, That Sin should (properly) reign, and get dominion in the Elect.  
Sin in his dominion (or reigning Sin) is that, to whose concupiscences, 
●  as to the King's mandates, Men without any resistance, with heart and with full and cheerful will, obey, and are always obsequious with readiness. according to that of the Apostle Rom. 6. Let not therefore Sin reign in your mortal body, to obey the lusts thereof.  
As touching the Saints, first, before Satan and Sin do make any assault against them, in them there is no purpose to obey or serve Sin: for they hate it with perpetual hatred. Again, in the assault and incursion of Sin, striving to draw them to the obedience thereof, they, so far as strength will work, do resist & encounter against it; though sometime they are wounded and fall down buffeted: but this cometh upon them against their wills. Finally, after this, by imbecility sometimes being surprised, they do obey sin a fresh, they do by the force of the Spirit thereunto fortified, redintigrate the battle against Sin, as against a Capital and perpetual enemy, and do continue this combat unto the end of their days. Gal. 5. How therefore can it be said, that Sin reigneth in the Saints, or that the Saints do obey Sin, as their King, to fulfil the lusts thereof?  
john in his Canonical Epistle doth specially labour in this, That it cannot be, that such as are truly sanctified and borne of GOD, should commit such sins, which are called sometimes sins wasting the conscience; sometimes, sins unto death; sometimes reigning: and therefore that they are liars, who boast themselves to be the sons of God, & to acknowledge God, when yet in the mean while they sin in security, hate their brethren, and do not endeavour to observe God's Law: and therefore that they only are Saints, and borne of God, who study to avoid sin, and keep the Law of God. cap. 2. He that saith that he knoweth God, and doth not keep his commandments, is a liar, and the truth● is not in him. And God's precepts a●● specially observed, when they are laid up firmly in the heart, and beloved. So saith David; In the volume 
Psal. 41.  of thy book is it wrttten of me, that I should do thy will, O Lord: I am content to do it, yea thy law is in the midst of my heart▪ scilicet. I have it the●e written and engraven. If the Saints have the Law so fixed in their hearts, how then therefore should sin reign in their hearts? cap. 3. Every one wh● abideth in him sinneth not, and every one that sinneth haeth not seen him, not known him: again, he that doth sin is of the devil, because the devil sinneth from the beginning. Hereof it is apparent, of what sort of sins the Apostle speaketh, when he saith, He that doth sin is not borne of God, but is of the devil, that is, of such as are like to the sin of Satan the Father of all the wicked. And of what quality is the sin of the devil? sin committed of purposed malice: sin reigning, and perpetual. For the Devil sinned from the beginning, that 
Aliud est proijcerese in lutum, ut sues; aliud, labi in lutum ut solent munditiei studiosi. Zanchius.  is to say, from the beginning unto this present hour he doth continually sin, and adhaere unto sin. Wherefore it cannot be, that such as are truly borne of God, should commit sins of such quality, that is devilish, and persist in them: therefore he addeth, saying; All that are borne of God, sin not, because the seed abideth in him, neither can he sin, because he is borne of God.  
This also is the doctrine not only of the Godly Fathers, nor only of Luther and Bucer, but also of all Protestants. For such things as were defended in the disputation at Ratisbone, were defended in the name of all the Protestants. And there in many pages this doctrine is pressed and defended, That such have not true faith as do commit sins wasting the conscience: And contrariwise, they that are truly faithful do nor entertain these sins, much less persist in them; for that the nature of true faith cannot end●●e such sins. page. 241. Sin (say they) against the conscience, or (as Augustine speaketh) wasting the conscience true faith cannot tolerate to be with it; neither doth he ever continue in such a sin, who liveth by a true and justifying faith. But pag. 242. they do first demonstrate, that the faith of them who do adh●ie to such sins against the conscience, is no true faith, but a vain opinion.  
Then of such as are endued with a true faith thus they say; yet touching faith, whereby a just man liveth, the case is otherwise: for they that have that faith, are the sons of God, and them the Holy Spirit leadeth to holy and rightful things, as that the things contrary wittingly and in understanding they do not, much less persever in them, although they do sometime, and sin of the imbecility of the flesh, and not of faith; but not sins wasting the conscience, or such as exclude presently from the Kingdom of God.  
In this place they verify four things, of such as are true Saints, and the true sons of God, of whom is this our Question.  
One is, That they are guided by the Holy Spirit to do those things which are holy and rightful. The next, that they are so led by the Holy Spirit to such things as are holy, as that witting and with understanding they do not the contrary. The third, That if the Saints do not admit such sins as waste the conscience, much less therefore do they persever therein. The fourth, That yet oftentimes through infirmity of the flesh they do admit somethings which are not of faith, and so do sin. And they speak of actual sins the self-same thing they do signify by the word of acting sin. Therefore although the Saints do often sin even actually, and with some consent, by frailty of the flesh, as be fell David and Peter who did sin of infirmity, as we have before proved even by Luther's testimony, yet upon them never fall the ●eigning sins, which properly are called, by the Protestants, sins against the conscience, and wasting the conscience. And this doctrine they comfirme by the Scriptures, and chief by this Syllogism taken from Saint john: He that truly believeth, that the Lord jesus is the Christ, is borne of God. 1. joh. 5. But he that is borne of God, sinneth not, neither can sin. 1. joh. 3. Therefore he that truly beleiueth, he cannot sin, that is, the sin wasting the conscience, much less porsist in it. These things are in that place word for word.  
Neither did I ever teach otherwise. And indeed when I did interpret the Epistle of Saint john, both in the Argument of the Epistles, and in explication of the second Chapter, I confirmed at large the same doctrine. Let my Praelections be read, specially upon these words of the second Chapter, He that saith he knoweth God, and keepeth not his commandments, is a liar. Wherefore, it appeareth what indignity to such men as profess Christ this voice did bring, which my adversaries bruited abroad fasely against me, persuading many, as also left in writing, scilicèt, That I should teach, That the Saints, although they do sin against conscience, and live wickedly, and persever in their sins, yet that they do not lose faith: whereas I did always teach the contrary according to the Scriptures, That such as commit such things, and persevere therein, not to be Saints, neither at any time to have had a true faith, but to be the sons of the Devil. For these sins cannot befall the Saints; who though sometime they do sin, and that with some consent, yet not plenary: yet notwithstanding never of set malice, nor of contempt of God's Law; and therefore do they not sin (properly) against the Conscience, as is abundantly explained before.   

QVEST. FOUR Whether the Saints do persevere in Sin?  
FOR hence it easily appeareth, what I think, and what is to be holden concerning the fourth Question which is controverted between us, scilicet, Whether any of the Saints, being justified and regenerate, do persevere in their sins to the end, and perish in them? For a certain Divine doth affirm, and endeavoureth to defend this: And I deny, and do contend, That this doctrine is repugnant to Holy Writ, and overturneth the whole course of the Gospel. For how can this be a concordance, he that believeth in me, hath everlasting life? how can it be everlasting, if he fall into aeternal destruction? how likewise shall that chain of the Apostle continue inviolable. Rom. 8. Those whom he hath Predestinate he hath called, (scilicèt of purpose) and whom he hath called, them also he hath justified, if that the justified can outrageously continue in sin unto the last breath of their life; and run headlong into aeternal destruction: Again, if sins reigning cannot befall the Saints, as is before manife-fested, how can they persevere therein? Therefore the Protestants in their Disputation at Ratisbone, did more truly put down in writing, as we have seen in the places before related, That the Saints, and they who are endued with a true faith, and live thereby, although they fall of frailty, yet do they not commit sins wasting the conscience, much less do they persevere therein. Better also writ Luther, in Gal. 5. fol. 422. If they do not repent, but going on in obstinacy do perfect the desires of the flesh; it is an infallible sign, that fraud is in their heart, that is, that they are not truly sanctified, but Hypocrites. Besides, he that obeyeth the flesh, and goeth on in security to perfect the lusts thereof, let him know that he doth not belong to Christ: and howsoever he adorn himself in the highest degree with the name of a Christian▪ yet doth he deceive himself. For they that are Christ's have crucified the flesh, with the vices and lusts thereof. Luther in these words teacheth, That it is impossible, that such as are truly Christ's, and Saints, should persevere in their sins, and proceed in practising the lusts thereof: for that i● any be found that do continue, they do give open testimony that they are Hypocrites, and in no case pertain unto Christ.   

QVEST. V Whether the Saints do persist unto the end in faith once given?  
THIS is the state of the Question; Whether the Elect, after they be once endued with true faith, and truly justified, regenerate, and engraffed into Christ, can again utterly fall away from faith and from Christ? Neither did I put in this question this Particle (although the● sin against conscience and live wickedly) as I was untruly traduced:▪ for I was not ignorant, that this Clause would make the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not questionable; for that it is impossible for one to be in Christ, and to live wickedly, that is, to walk according to the flesh.  
Therefore in the Schools I answered to the question to this effect, as may be seen in my Praelections of Perseverance, That the Saints who by the bond not only of aeternal Election, but also of the Spirit of Christ, and of true faith▪ are coupled to Christ, and so have been once engraffed into the body of Christ; which is the Church of the Saints, will perpetually persevere in Christ, and in faith, neither ●an they again utterly fall away from faith; & that not from their own strength and merits, but partly for the promise of God, partly for the prayer and intercession of Christ: the spirit of Christ preserving faith in them.  
All this doctrine they condemned and impugned, as new and Heretical, but yet mine accusers have not cassiered it. For although both myself in my Praelections, and other my writings, I did so plentifully prove it, as also other Universities and Churches, and other great men in Germany confirmed the same; because notwithstanding ye my Lords did enjoin me, that I should exhibit unto you my Confession, and the same confirmed by some testimonies, touching this point, therefore I will not hold it burdenous to establish the same doctrine again, even by other testimonies both of Scriptures and Fathers, both of our Doctors, as also of your own Confessions, so be it be not grievous to you to read them with attention, and examine them with diligence.   

Testimonies out of the Scriptures.  
Esai. 59 I (saith the Lord) will make this my Covenant with them: My spirit that is upon thee, & my word which I have put in thy mouth, shall never departed from thy mouth, nor from the mouth of thy seed, nor from the mouth of thy seeds seed (saith the Lord) from this time forth for evermore.  
THIS is a promise, and 
Rom. 11.  not a precept, as before is declared: And that in this Prophecy is promised the gift of perseverance, elsewhere I have proved abundantly, Therefore to avoid repetitions, I remit the Reader to those things which we have spoken for the interpretation of this place cap. 4. of Perseverance.  
A place not unlike to this we have jer. 31 Behold the days shall come (saith the Lord) I will make a new covenant with the house of Israel and juda, not according to the cou●nant which I made wi●h their fathers, at what time I took them by the hand and brought them out of the land of AEgipt▪ which my Covenant they made frustate, and I declared myself to be their Lord, saith the Lord▪ And this is the Covenant that I will make with the house of Israel after those days saith the Lord: I will plant my Law into the●r inward parts, and write it upon their heart, and I will be their God, and they shall be my people: neither shall any hereafter teach his neighbour, or a man his broth●r, saying: Know ye the Lord; but all shall know me from the least to the greatest, saith the Lord; because I will be merciful ●o their sins, and remember their iniquities no more. Out of this place likewise I did most manifestly confirm my sentence to the Lords. But for that this prophesy also was fully by me explained in the former Book cap. 4. de perseverantia Sancto●●●; therefore lest I should re-act a thing already acted, I send the reader thither: with this addition only of things which were not there explained.  
Because he saith not, I will make another Covenant, but absolutely, I will make my Covenant, to wit, the same that your fathers frustrated: neither saith he, I will wr●te another Law, but simply, my Law, scili●●t the same which your fathers transgressed: Therefore the old and new Testament, as concerning the substance, the Prophet teacheth to be one and the same.  
Yet to be different one from the other touching the manner of dispensation of the one and the other: partly for that he saith, I will make my Covenant not according to (or after) that Covenant, that is, after the same manner; 2. partly, for that he saith, I will write the Law in their hearts; as if he should say, whereas before I had written it in Tables of stone.  
For that he opposeh the new man to the old; and therefore he saith that this was made frustrate of the people, because they observed not the law: and therefore they did not observe it, because they had it not written in their hearts; therefore the new should be everlasting, for that the Law written in their hearts should be loved of the new people and therefore kept; therefore the study of observing the Law, to be perpetual in the regenerate, and so faith in Christ to be perpetual which is the main point of the Law.  
For that he saith I will write in their hearts, it is in sense as if he had said, I will effect that my law shall be firmly sized in their hearts, they shall take continual delight therein, and therein shall meditate day and night And so every just & godly man doth say with David, Thy law is in the midst of my heart, that is fixed & imprinted, & thereupon I am affected with continual study of the observation thereof. For that which is written in the heart is perpetual & can never be blotted out. So doth the Apostle speak of the Law of nature written in their hearts, saying; The Gentiles who are without the Law (of Moses written in Tables) do show that they have the work of the Law written in their hearts, their conscience testifying with them. By which phrase of speech the apostle doth signify, that the Law of nature which was written in all men, even the Gentiles by God could never be utterly razed out of the hearts & minds of men; yet after sin (came it) but that as yet continually men do feel the accusation thereof in their conscience. Therefore this manner of speech doth signify; That things written by God in the heart are perpetual and can never be blotted out. The same thing the same Apostle purposed to signify 2. Cor. 3. when he termeth them his, and the Epistle of Christ, written by the spirit of God, in the fleshy Tables of the heart: They were the Epistle of Christ, for that he by his spirit properly had engraven that Law (whereof jeremy speaketh) in their hearts: They were likewise the Epistle, of Paul, for that Christ did use Paul's labour, thereby to write the Gospel in them. Therefore he calleth them his Epistle written in the Tables of the heart, that he might intimate thereby, that they were his glory (both) living and perpetual.  
Because out of this inscription of the Law in their hearts two things were consequent; And I will be their God, and they shall be my people; another, And they shall all know me. Therefore as that inscription of the Law is perpetually permanent; so it likewise signifieth, That God will perpetually be our God, and we shall continually abide his people, and that we shall perpetually acknowledge God: for he is acknowledged by faith retaining the word of God. Therefore in whose hearts the Law of God is engraven, the Prophet did signify, that they cannot fall from grace, and utrerly make shipwreck of Faith.  
Add withal, that with these things is conjoined the perpetual forgiveness of sins, whereby it cometh to pass, that through daily offences the regenerate do not desist, both to know the Lord, and to be his people, and to retain the Law firmly fixed in their hearts: for he presently addeth as the cause of the former things, saying; because I will be merciful to their iniquities. Therefore by this Prophecy he doth excellently confirm the perseverance of the Saints.  
Neither is here any matter of exception, That the Covenant is firm and aeternal, on God's behalf, for that there is no let in him why we do not abide in the Covenant, or that the Law doth not remain written in our hearts for ever; but that the fault lieth in us that it abideth not firm, for that the Law is not fixed permanently in us; for by the sane reason also the Covenant contracted with the Israelites, on God's part was everlasting, but by the people's default it was made frustrate. They (saith he) did make it frustrate. But if the same may be said of the second, what new thing than doth God promise by jeremy? Therefore unless we will oppugn so cléare a word of God, it must be granted, That the Elect, with whom this new Covenant is made, after that the Law of the Lord, and faith of the Gospel, be once by the Holy Spirit written in their hearts, can never fall from this Covenant, neither the Law and faith be utterly abolished out of their hearts. For the sins wherinto they fall by infirmity, God (as he saith here) doth never impute unto them.  
jer. 32. I will put my fear into their heart, that they shall not departed from 
Augustine enforceth this place often against ●he Pelagians. Hier. ib. Sic liberum donat arbitrium, ut tamen i●se Timor qui tribuitur, gratia perman●at Lorgitoris. 2. Thes. 3. 3.  me. This testimony also in my former book I have fully explained cap. 4. de Perseverantia. The total sum is this; God doth promise that he will bring to pass, That his people (s●ilice● the Elect) shall not fall away from him▪ but that they shall abide in his Covenant for ever. And will he effect this? He saith I will gi●e (or put) my fear in their heart, that is, I will bring to pass, that my fear shall perpetually abide in their hearts▪ And by this continual fear they shall be retained also perpetually, that they fall not away.  
joh. 3. Except a man be borne of water and the Holy Ghost, he cannot enter into the Kingdom of God Now it cannot be but that the Elect must enter into the Kingdom of heaven, and be saved; for they cannot perish. joh. 10. Rom. 8. Therefore the Elect of necessity, not without Regeneration, must departed hence unto life everlasting. And Regeneration is once only wrought, and in signification thereof the Baptism of water is also once dispensed. But if any hold opinion, That Regeneration must again the second and third time be repeated and infused, then necessarily Baptism itself must be repeated and often received; specially, if in the speech of joh. 3. cap. we will understand by the name of water Baptism by water. For in that place the spirit and water are so conjoined, as that the one is inseparable from the other. Therefore Regeneration once effected by the holy Spirit, by the same is also conserved unto the end. Yourselves also 
Confess. Argent.  in your Confession, An. dom. 1539. do confirm this Argument For thus you put down in the seventh Article. This Regeneration jointly with all the merits of Christ, the holy Spirit inspireth in the hearts of the faithful; & doth confirm them therein unto the end.  
joh. 4. Every one that drinketh of this water shall thirst again; but he that drinketh of the water that I shall give unto him, shall not thirst for ever; but the water that I shall give, shall be made in him a fountain of water flowing upwards unto life everlasting. By the name of water to be understood the Holy Spirit, all both old & new Interpreters do acknowledge; according to the interpretation joh. 7▪ upon the voice of Christ, He that believeth in me, out of his belly shall flow rivers of water of life. This he● sp●ke of the Spirit which they should receive that believed in him. Thus the Apostle. Now to drink of this water, is by faith in Christ to be made partakers of the Holy Spirit: but to become, or be made a fountain of living water, to spring in any, is for the Holy Spirit, uncessantly like a fountain perpetually flowing, to be inhabitant to work in a man▪ And Christ verily doth promise this ever flowing fountain to such, as with a lively faith do believe in him. Therefore whosoever do believe in Christ by a lively faith, those also have attained this fountain of the Holy Spirit, perpetually running, that is, the gift of Perseverance.  
Bucer likewise doth thus interpret this place pag. 644. It is certain (saith he) that this water is the holy Spirit: Therefore now if he that drinketh of this holy Spirit, can never thirst again, it is a clear case, that he to whom once this Holy Spirit is granted, to whom once it is given to believe, can never fall away from the grace of God. For as he can never thirst, who hath a fountain in his belly continually flowing, and thereof dri●●ing; so he cannot but be replenished with whom is present the Holy Spirit of the Lord, and the Spirit of his children. This is the fountain which doth flow up unto life, that is, which doth afford life aeternal. It supplieth the knowledge of God, and continual fruition, and for eternity of his goodness. From hence is Paul's gloriation, That nothing, high or lo●e, ●●● separate us from the love of God. Rom. 8. These things Bucer.  
So also Brentius did interpret this place, of the gift of Perscuerance. This (saith he) is the comparison of two waters, out of which Christ doth manifestly signify unto the women, That his promise is not of terrestrial, but of celestial water which bringeth to man salvation, not transitory and mutable, but spiritual and immortal. These things Brentius. Therefore whosoever doth once drink of this water celestial, hath attained salvation, not mutable but sempiternal.  
john. 8. If ye shall abide in my word, then shall ye be verily my disciples. Therefore such as are true disciples of Christ, abide in the word of Christ, that is, persever in his faith and word. For as these two are liable to a mutual conversion, such as do not abide in the word of Christ, are not true disciples of Christ; and, such are not true disciples of Christ, as do not abide in the word of Christ: so also these two are convertible; they that abide in the word of Christ, are true disciples of Christ; and they that are true disciples of Christ, those abide, that is, perscuere in the word of Christ.  
Heb. 3. But Chr. as the son is ruler in the house, whose house we are, if we do retain firm our fiducy, & that hope whereof we do glory, unto the end. Not only the whole Church universally is called the house of Christ, but also every faithful one. And Matthew, 12. Not only the whole Synagogue was meant by the name of the house clean swept, into which did enter the seven Spirits worse than the former; but also by that name was signified every hypocrite and temporizer. Therefore of these words of the Apostle are collected these two combining conversions; the first: they that do retain firm faith & hope in Christ unto the end, are the house of Christ, and they that are the house of Christ, do retain firm faith and hope in Christ unto the end. The second: they who do not retain firm faith and hope unto the end, are not the house of Christ; and, they that are not the house of Christ, such do not retain faith and hope unto the end. Now all the Elect and Saints, (of whom is the Question) are the house of Christ, for I speak of them in whose hearts Christ dwelleth by faith: therefore all the Elect now sanctified, in whom Christ truly dwelleth, and therefore which are made the house of God, do retain faith and hope unto the end. Wherefore, they cannot utterly fall from Christ and faith.  
john. 10. The Lord saith of his 
5 john. 6. 17.  sheep, I do give unto them life eternal, neither shall they perish for ever; neither shall any man take them out of my hand. These words are declaratory, first, that his will is, that the sheep given to him of his father shall not be taken out of his hands; secondlle he declareth that this his will is accomplished: that both the father which giveth, and he which receiveth, are stronger than all creatures. Therefore it is a necessary consequent, that after the Elect be once given into the hands of Christ by faith, they cannot after be taken out of his hands; and (that) neither for ever, nor for a time. For thereupon it would follow, that the Father and Christ should be more infirm, and weak (at least) for a time, than he who should violently take such sheep out of his hands for a time. But this is blasphemy: for he saith absolutely, Himself, and the Father which gave, is mightier, to wit at all times, and always, than all creatures. Therefore in no case can it be, that the Elect, after they be once given by faith into the saving hand of Christ, should be taken out of his hand, or utterly fail from him. So also hath Bucer expounded this place; Again (saith he) it is to be observed, that it is of his only love that we are sheep and do follow Christ; then, being such we can never fall away, for that the Father and Son are one, and have the same hand, that is, power: out of which none can never take away them, whom it hath once apprehended for salvation: And they are apprehended, to whomsoever it is given to hear and follow the voice of Ch●ist; for that none can do, but sheep. These things Bucer. Therefore as well out of the words and argumentation of Christ, as of the interpretation of Bucer, and also that particle (Once) it appeareth, That the evasion is very childish, whereby the adversaries strive to avoid all these places, by (quamdiu) How long, and (finaliter) finally. Besides these testimonies of the Scriptures in the old and new Testaments, which ye have in my Lectures, these also which I have now alleged, do to me appear by sufficient plainness to confirm this doctrine of the Perseverance of Saints in the Faith. When you desire, I will produce more.  
Moreover, that you may understand, that I do not abuse Scriptures for confirmation of this doctrine, I will now produce both testimonies of the fathers of the ancient church, as also of later divines; whereby the same sentence shallbe so confirmed, as that unless a man will purpose▪ lie shut his eyes against the truth, he can make no further doubt.   

Out of the Fathers.  
But I will not relate all the Testimonies of Fathers; both for that a short confession will not bear it, and for that ye have many in my Praelections of Perseverance, and confirmations thereof amongst the Acts (there) yet some I will briefly remember.  
Augustine is totally on my side. Out of his books many testimonies are in my Lectures; I will report one. To. 7. de corept. & gratia. cap.▪ 12. He compareth grace given to Adam in the Creation, with that which is now given to the Saints Elected; and he showeth ours to be greater than that; for that he had grace whereby he had power to persever if he would, but not that whereby he was willing to persever; but we by Christ have received grace whereby we have will to persevere, and therefore whereby we do● persevere. Primo ita● homini. etc. Therefore to the first man, who in that good whereby he was made upright he received power not to die, power not to forsake that good, was given assistance of perseverance, not whereby he did persevere, but without which through free will he had not ability of perseverance: but now to the Saints predestinate for the Kingdom of God▪ by Gods grace, not only such assistance of perseverance is granted, but such as that perseverance itself is given unto them, not only that without this gift they cannot but persevere. For he did not only say, Without me 
john 15.  ye● can do nothing; but he said also, Not ye● have chosen me, but I you, and ●et you that ye should go, and bring forth much fruit, and that your fruit should remain. By which words he did manifest that he gave unto them not only justice, but also perseverance therein. For Christ so ordaining them, that they should go and bring forth fruit, and their fruit should remain, who dare say Perchance it shall not remain? For the gifts and calling of God are without repentance: but it is the calling of such as are called of purpose. Therefore Christ making intercession for them lest their faith should fail, doubtless it shall nor fail to the end; & hereby it shal●perseuer unto the end, neither shall the 
non ●anen●em.  end of this life find it to be deficient.  
Ambrose● Rom. 8. Nam quos praescivit. Those (saith he) who seem to believe, and do not persist in the faith begun, are deemed as elect of God; for that whom God hath chosen they do continue with him. And a little after, upon these words, Quos ante praedestina●●t; saith he, he speaketh the same as before: because whom God hath foreknown as sit for himself, those believing persist, for that it cannot be otherwise.  
Trimasius, Episcopus Vticensis, who was famous the very same time in Africa with Augustine: in 1. Cor. upon these words, That your faith be not in the wisdom of men but in the power of God etc. saith he▪ human wisdom is pleasant for a short time for that it is temporary as man himself is; but the power divine is eternal as God himself is: Therefore that faith is permanent and bestowed upon man by the power of God.  
Pros●er, Episcopus Rhegi●ns. Augustine's disciple, Of the life Contemplative, lib. 3. cap. 13. Charity (saith he) as me thinketh, is a right will alienated utterly from all: terrene and things present, conjoined and united inseparably to God. These things he. He saith that Charity is a right will, for that Charity by the Holy Ghost shed abroad in our hearts maketh a right will, and conjoineth it inseparably to God. And the Fathers are wont to ascribe that to Charity, which is proper to faith working by love Therefore Prosper doth teach, that faith which worketh by love▪ doth conjoin the faithful to God inseparably.  
Gregor. 1. To 2 l●b. in Ez●ch. cap. 1▪ hom. 3. col. 87. upon these words They returned not when they went etc. This (saith he) is spoken of the reprobate, for that they returned in heart into AEgipt: the truth speaketh by itself No man putting his hand to the plough and looking b●●●kward, is fit for the Kingdom of God. Indeed, to put the hand to the plough is (as it were) by the ploughshare of compunction, to open the soil of the heart, for to bring forth fruit. But he looketh back behind the plough, who after the beginning of a good work doth return to the evils which he had forsaken, Which for that in no wise it befalleth the Elect of God, it is therefore rightly said by the Prophet, vers. 17. They returned not when they went.  
Likewise Homil. 5. They returned not when they walked: because the Elect every of them, do so go on to good things, as that they do not retire from committing of evil things. for he that continueth out to the end shall be saved.  
Again in the same homily expounding those words, This was a ruuning Vision etc. he teach●h▪ That the holy Spirit, according to the virtue of saith, hope, and love doth never departed from the hearts of the Elect, but according to Prophesy and differences of tongues, and such like, sometime to departed, sometime to return: After this concluding; saith he, therefore in those virtues without which we cannot come to life, the holy Spirit in the hearts of his Elect is permanent; but in those by which the power of sanctity is manifested, sometime it is mercifully present, sometime mercifully absent. Thus Gregory. In which words we may not regard whether aptly he did interpret the Prophet or otherwise, but only what his determination was touching the perseverance of the Saints.  
To. ●. Moralium. lib. 2. cap. 28 & 29. he proposeth a Question touching the holy Spirit; How in john 14. that can be a concordance (The Spirit shall abide with you and be in you) with that job. 1. (Upon whom ye shall see the Spirit descending, and abiding upon him; he it is which baptizeth with the holy Ghost) If also it abide in the disciples? How can it be therefore a peculiar sign, whereby Christ is acknowledged to be him, who baptizeth in the spirit? Answering th● Question, and reconciling these places he putteth difference between those gifts of the holy Spirit▪ without the which we cannot come to life eternal, & those without which we may attain it. Afterward his conclusion is in these words therefore in those gifts without which we cannot come to life, whether in Preachers or in all the Elect, the holy Spirit is always permanent: But in such gifts whereby by manifestation thereof not our life is saved, but the life of others sought for, in no wise it is always permanent in the Preachers, for that always indeed it beareth rule in their heart for to live well, and yet doth not always show forth by them powerful signs, but sometime he withdraweth himself from manifestation of signs, that with so much more humility his virtues may be accounted, by how much being had they cannot be holden: But the Mediator between God and Man, the Man jesus Christ, hath it in all things, and always, and continually present; for that from him the same Spirit is by substance produced. Therefore fitly, whereas it abideth in the holy Preachers, it is said singularly to remain in the Mediator for that in them it abideth by grace for some thing; but in him by substance it abideth for all things.  
Bed● Praesbyter hath plainly taught the same things upon john's Gospel, 1. chap. expounding that place, Upon whom ye shall see the Spirit etc. For he moveth the very same Question which also Gregory did before him, and doth give altogether the same solution; The Holy Spirit in the Elect partly to abide for eternity, partly to departed for to return▪ to abide eternally in respect of such virtues without which we cannot be saved; to parted for a time in respect of other gifts.  
Bernard▪ de natura & dignitate amoris divini ●. 5. v. 6. speaking of the nature of true Charity, which is, that it never faileth, he citeth that of the Apostle 1. Cor 13. Charity doth ne●er fall away▪ and he saith, that sometime indeed the effect of affection and of working doth stagger and wander, so long as with this life Charitic cannot see but in part, and by a glass, and in a mystery; but yet the entire and solid affection is always permanent in her force. Chap. 6. thus he writeth.  
Disposition is one thing; Affection 
Affectus & Affectio.  another. Disposition is that which possesseth the mind with a certain general power and virtue firm and stable, which it hath obtained by grace: Affections are they, which in variety the variable events of things and times do produce. For the infirmity of the flesh through the corruption of the first original doth often offend, often fall, often doth grievously hurt, and receiveth hurt; the Mind in wardly lamenting, and rather suffering then doing that which is done amiss outwardly; yet not losing Charity, but out of Charity mourning and crying to God: Owretched man that I am, who shall deliver me from the body of this death? Whereupon the Apostle saith, I serve (saith he) the Law of God in my mind, but my flesh the Law of Sin: and again, Not I do work that, but Sin dwelling within me. Therefore whosoever he be (as blessed john saith) in this regard that he is borne of God, that is, according to the state of the inward man, so far forth he doth not sin, in that he rather abhorreth Sin, which worketh outwardly the body of death, he rather hateth than approveth it; the seed of the spiritual birth whereby he is born of God, inwardly preserving him. Which although in the mean while, by the incursion of Sin, he is sometime hurt and battered, yet he doth not perish, for that the root of Charity is deeply fastened, nay rather more plentifully and effectually he doth gather strength and revive into hope of good fruit. For saith Saint john, for all that is borne of God, sinneth not, because the seed abideth in him, neither can he sin who is borne of God. The force of the words is to be noted; He saith not that he doth commit sin; for he rather suffereth than doth sin, that is borne of God: and he cannot sin, scilieet by persevering in sin, whilst that he maketh haste to subdue the flesh to the Law of God, whereinto in mind he obeyeth, which seemed to be servant to the Law of Sin, whilst temptation and Sin invaded him. P●ter, when he sinned, lost not 
D●fecit fide● consessio in ore, sed non d●fecit fides in cord. Zanch. 〈◊〉  Charity, sor that he rather sinned against Verity then Charity; when he lied with his mouth, That he knew him not, whose he was totally in his heart: insomuch as that the Verity of Love did incontinently wash away the denial of falsehood, So also David, when he sinned, lost not Charity; but (in a sort) Charity was benumbed in him by the violent blow of Temptation; neither was Love at all abolished in him, but (as it were) in a slumber, which, presently after it awaked at the voice of the Prophet reproving, incontinently broke forth into that most fervent confession of Love, I have sinne● against the ●ord: whereupon he worthily heard, Thou shalt not die.   

Out of Luther, and other Divines.  
LUTHER in Postilis 
True faith perpetual, and immovable.  Maior. in evang. Nativit. Do●ini. Describing in the shepherds themselves the quality of both, to wit, of true and not true, of Divine (as he speaketh) and of human faith▪ he teacheth the nature of true faith to be constant, perpetual, and immovable, but of Faith not true, that in fine it utterly faileth. These are his words.  
And from hence take out the difference of faith, both divine and human. human faith doth adhaere to the man's person, give credence, believe his word, and honour him for the speakers sake. But Divine faith contrariwise doth clean fast to the Word, which is God himself; and doth believe, put affiance, and reverence it, not for the speakers sake, but doth perceive the word so certainly, that no man can remove him from it. Such were these Samaritans of whom we read joh. 4. That at the first indeed they were by the voice of a Damsel excited to hear Christ; but after the hearing of him, they said to the woman, We do not now believe for thy word sake, but for that we have known him to be that Saviour of the World. On the contrary side, so many as gave faith to Christ, moved with his person and miracles, all of them again fell away when Christ was crucified. So always it hath been, and so it must be at this day, unless the Word of itself do clearly manifest itself to the heart, and (as it were) captivate the same, in such sort as that they perceive the certainty thereof to be such, as by no means they can thence be drawn, yea if the whole World, all the Angels, all the Powers of Hell do say to the contrary; nay if God himself should say otherwise, as oftentimes he is wont to tempt his Elect, as seeming to appear unto them as if he intended to utter things contrary to his former promises. Which fell out with Abraham, when he was commanded to offer his son Isaac: as also to jacob in his conflict with the Angel; and with David, when he was pursued by Absalon. Such faith doth persist immovable, both in life and in death; as well in Hell as Heaven; neither can it by any thing be dejected, for that it is founded upon the sole and bare word of God, without all respect of persons. With such Faith these shepherds were replenished. These things Luther.  
Let likewise his whole▪ Homily be read in 14. joh. being the Gospel for the Feast of Pentecost, which is, of the Holy Ghost.  
Also in festo Sanctae Catharina; expounding the Gospel of the ten Virgins, who had taken their Lamps he saith. The wise Virgins are true Christians, endued with true faith; such have oil always in their lamps: But the unwise to be hypocrites, who have a counterfeit faith, and have no oil in their Lamps. Therefore of true believers he saith; Furthermore, such as are rightly seasoned with the doctrine of the Gospel, do lightly regard these storms and tempests, but persist immovable, and perse●●●e unto the end; and therefore are truly blessed, as saith Christ, He hat continueth to the end shall be saved.  
Likewise in the same place; the other Virgins had not only their Lamps in their hands, but had also with their Lamps oil in a readiness, that is, true faith, which God hath laid up in their hearts: they are furnished how to defend themselves if any harm befall them. For they have the work of God for afsistance, not any feigned opinion, which cannot beat off the assaults of death; such did continue in the hope of the divine promises. These things Luth●r. Therefore the true believers continue in hope. Also in the other page: Hence is it (saith he) that our Lamps shall never be extinguished. Thus much he. Therefore the Lamp of true faith is never put out in the Saints.  
The same Luther To. 5. in 1. Pet. 1. upon these words; We are borne again not of corruptible but incorruptible seed. The word is forthwith preached and heard; but when it taketh possession of the heart, it cannot after die or be abolished. Neither will it indeed suffer thee to die, but will conserve thee as long as thou dost adhere unto it. For example: When I do he are that jesus Christ suffered death, and hath done away my sins, and deserved heaven for me, and withal hath given me all that he hath, now I do hear the Gospel; when this is published in words, presently it passeth away: but if it be received in the heart, and thou dost embrace him by faith, now can he not any more fall away: this truth can no creature demolish; the depth of Hell cannot at all exp●gne it.   

An Argument out of Luther.  
WHAT SO EVER things Christ entreated for his Elect, those also he obtained; for Christ was heard with effect. Luther in joh. 17. upon these words, I pray for them, I pray not for the world. I doubt not (saith he) but this prayer was heard. Now Christ in that prayer joh. 17. prayed the Father for all the Elect, which should believe in him, That he would keep them in the faith, and not permit them at all to fall away from the faith▪ This doth Luther plainly deliver upon these words, I pray for them, I pray not for the World. Saith he; So he prayeth for Christians, and for all that shall be converted, that they abide firm touching true faith and profit therein, and proceed, neither that they shall away from it. These things Luther.  
Therefore hath Christ obtained for all the Elect, that they shall persist in the faith, and never shrink from it: Wherefore it cannot be, in regard of this prayer of Christ, that the Elect, being endued with true faith, should utterly slide away from faith.  
He that doubteth whether Luther was of this judgement which I defend, doth certainly declare, That either he hath not been much conversant in his books, or doth not understand Luther.  
The testimonies of Bucer so many and such ye have in my Lectures, as that of his determination no doubt can be made. But beside them, I will also put down these of new.  
In Mat. 6. And lead us not into temptation, pag. 70. in the Entrance. Seeing then none can take them out of the Lords hands, joh. 10. And he in no wise casteth off such as come unto him. Io●. 6. It is necessary, that such as are Christ's once, shall never be alienated from him.  
In joh. 4. Upon these words, If thou knewest the gift of God. For (saith he) as the living and springing water out of the fountain doth always flow to quench the thirst of men; So the Holy Spirit giving testimony to our Spirit, that we be the Sons of God, doth for ever take away the thirst of the good, in that it maketh them finally blessed in fullness, and here doth refresh them continually with sure faith: This is that fountain never failing, for that it never forsaketh such as it once inspireth.  
Rom. 8. in the question of predestination. pag. 361. not much before the conclusion of the Third Question, He concludeth Predestination to be a Divine designment of the Saints unto this, that they should be made partakers of everlasting salvation by Christ the Lord. This verily is salvation (saith he) that being inspired with God's Spirit, thou mayst most fully see & sound judge that which is truly good, and prosecute the same with a most eager and constant study. Here of it is a good consequent, That therefore the Elect unto life aeternal are also Elect to this, that they should prosecute that which is good with a continual study, or with perseverance. And that which is by God decreed, cannot be made frustrate: wherefore the Elect and Saints cannot but persevere in faith.  
Likewise in ep. ad. Eph s. c●p. 1. upon these words, He hath chosen us that we should be holy; Paul (saith he) Romans. 8. doth treat of Election, as is meet; And when the Saints are compassed with most grievous afflictions, they would often distrust amongst these evils whereunto they are thrown, of the glory promised to the sons of God, if they did not rely upon this buckler. For it will come to pass, that whatsoever their sufferings be, they shallbe at last glorified. Neither can they be dispelled by any thing out of their inheritance which is in Christ jesus: He is our everlasting Mediator, and we for ever joined unto him: our union with Christ is inseparable, neither can it be but for ever.  
Also upon the same, 1. chap. in his short treatise of faith, page. 34. Faith, although it be infirm, even in the Saints, and therefore also (more to be lamented) they do commit the more sins, as every where both the old and new Testament do testify, and examples too evident do declare, as in Peter, David, and others; yet doth it not suffer him, who is therewith endued, utterly to lie under as surprised. He trieth our faith, but yet for this purpose, that we may understand how much imperfection is always intermixed in us. Hence are are afflictions; and from thence these voices in the Psalm. O God hast thou forgotten me? hast thou forsaken me? From hence it fell out that Peter by the Damsel was assaulted and afflicted with the batterings of temptation, but yet he fell not for ever, for that God put under his hand. For God doth always sppport his Elect, that at last he shall swim out, and break through, for the gifts and calling of God is without repentance. And what shall we say to these things. If GOD be on our side, who shallbe against us? which words of Paul are not to be understood of some, but of all Gods elect. And God doth solace us against this debility of faith by the mighty power of Christ, whereby he beareth rule over all, and hath dominion over death and sin. For he verily died, but he rose again, death being subdued he ascended to the Father, sitteth at his right hand, maketh intercession for us; and let all the Elect apply these things to themselves, and say, He arose for me. etc. And seeing he is our head, he shall forelie quicken us, and confirm us; neither can he derelinquish the duty of a true head. For we live for his sake, which loved us; therefore we live not for our own love. Without doubt ours is required, but it is imperfect, and cannot uphold the hope of life aeternal. Therefore that our hope might be certain, the cause of our life is settled in him, not in us. And therefore whatsoever excuse is alleged touching uncertainty of faith, whatsoever commanded and delivered, is utterly impious and blasphemous against the might, amplenesses, majesty, and love, and dispensation of Christ, and doth o●erturne all faith, and authority of the word: which Paul presseth, Rom. 8. and every where else.  
Likewise pag. 38. in the Treatise of the Church, quinto signo. Touching Perseverance (saith he) we have a place 1. joh. 2. If they had been of us, they would surely have continued with us: And that, He that is borne of God, sinneth not, is thus to be understood, He sinneth not wittingly and of knowledge, He sinneth not impenitently; for that a certain efficacacie of the Spirit of Christ doth bear him up. For though many sins do yet beset the godly, yet do they not persevere in them, or consent thereunto with a suffocation of conscience, or of the Law of God. See Augustine Of Repentance, against the Donatists. All these things Buc●r.  
Here ye perceive (my Lords) First; that not unfitly I did entreat of the perseverance of the Saints, when I did interpret that place of john, If they had been of us, they would verily have continued with us. Again, neither did I interpret amiss that place of john, He that is born of God sinneth not, in my Treatise of Perfeverance▪ when I gave this interpretation, That the Saints born of God did not sin from the heart, or with their total and plenary will: and therefore not against their full conscience. Thirdly, ye see that to be impious, which my Adversary did publish in the Schools, That such men are Regenerate and sanctified, who may sin against conscience, and even persevere in the same sins with madness.  
Again pag. 39 Of them (saith he) when it is said that they cannot sin, it is only to be understood of Perseverance, and a study to sin. Thus Bucer. Therefore the Saints do not sin, neither purposely, nor with perseverance.  
And then presently: They sin (saith he) but they do not lie in their sins, neither doth sin reign in them: but finally they are erected, and hear, and follow their shepherd.  
Rom. 8. Sect. 4. upon this, In that we pray, etc. pag. 343. The Saints indeed do live and are led with the spirit of Christ, as Paul taught a little before; but while our most gracious Father doth humble us with adversity, and doth make us see our nothingness of ourselves, There this spirit, whereby we cry Abba Father, which doth contestate the good will of God towards us, in all things, and withal doth make us even glory in our afflictions, as it were is oppressed; the flesh which is weak to all honest things prevaileth, the terror of God's judgement doth wholly possess us. From hence we feel nothing but detestarion of God's judgements, but a deploring of our own lot, and accusation of God to burst forth, and to be tossed too and fro in our minds. Hereupon are those most grievous complaints of job, jeremy, and the Psalmist. God now is accused of excessive and unjust severity; we curse his holy and just works; we do execrate our whole life, and such things as were serviceable to produce or preserve life▪ So job and jeremy did curse the very night and day wherein they were conceived and borne. But because, in that, though most grievous precipitation and intolerable exagitation of mind, the Saints do still live in the Spirit of God; for the same doth never forsake them; therefore hath it uncessantly its operation in them, and always the motion thereof. And that is nothing else but to cry Abba, father, that is to pray for God's help.  
In his Book of the true reformation of Churches, fol. 135. out of those words joh. 6. Whither shall we● go, thou hast the words of eternal life; he inferreth saying: whereby he doth clearly express, that such as do truly believe, and by believing do sound know, the Lord jesus Christ to be the Saviour of men, & to have the words of eternal life, cannot departed from him. Whereupon the Lord so often here of useth repetition, That such have eternal life who believe in him.  
Again upon the three last verses of the 80. Psalm. This likewise redounded out of the same spirit (saith he) We will not decline from th●e. for that they are sealed with such a spirit of the sons of God, insomuch as that they can never fall away from it,  
And whereas to all these and other most manifest places of Bucer in a manner infinite touching perseverance, some do object three places, ex Refor. Coloniensi, as though there were a repugnancy therein, they do nothing effect thereby. For we have given demonstration in our answers to our accusers arguments, That they are so far from being contradictory, as that they imply mutual confirmation, First there it is taught that true faith cannot consist with sin against the Conscience: and this we concluded out of Bucer, but we added withal both according to the Scriptures & Bucers' doctrine, That the Saints do not sin against plenary conscience: nay therefore the Saints not to commit these sins because they are endued with true faith which cannot endure these sins to be with it; Again, there it is laid down that many have and do fall from grace and faith. The examples which are alleged are partly of the reprobate partly of the Elect, as of David.  
We likewise, according to Bucers' doctrine, do teach that both the Elect and Reprobate when they sin by consent, may be said to fall from grace and faith, but not altogether after the same manner. For the Reprobate, for that they do sin against conscience plenarily, they do utterly and fully fall from grace, and do entirely lose that temporary faith totally which they had.  
But the Elect, for that they do not sin with a full will, and full consent, therefore neither fully nor utterly they fall away from grace, neither utterly lose their faith, but partly; that is they are so said to fall from the grace of their heavenly father, as sons from the grace of their parents, when as they by their evil manners or offences do provoke them to anger yet so, as that they neither cease to be parents, nor they to be children. And so they are said to lose faith, as fire is said to be extinguished, when either by wet fuel cast upon it, it is suffocated, or for want of wood the heat is remitted; but yet so, as the whole fire is not put out. Therefore by these places nothing is concluded against such and such others produced by me for Perseverance.  
O Ecolampadius in Ep. joh. trimam demegor. 8. upon these words, If they had heene of us t●ey would have continued with us: From hence (saith he) some do collect, That such as are once truly illuminated, cannot fall totally from faith, and utterly sly out of the Church: for although Peter denied Christ, yet went he not utterly away. We know that a revelation was made unto him of the father, not from flesh and blood and that he sinned we are not ignorant, neither yet did his faith utterly fail as neither of David the adulterer; from whence by repentance both of them returned. But if some go out so as that they do not return, we do at no hand believe that they were truly illuminated. For such as revert, have yet safe the seeds of faith, neither are they altogether desperate, neither do any of such so go out as do the Antichrists, who not being truly illnminated did go out, so that either they should oppugn the known truth, or their brethren for the truths sake; for we do not read that any such have returned: for they sinned with an unpardonable sin, that is, against the Holy Ghost, which is neither remitted in this nor in the life to come. Let every one consider what faith he hath hitherto had, and pray God continually to increase my faith, help mine unbelief; lest either he be drawn away with such a number of Antichrists, or be unprepared when the Lord jesus cometh and calleth. So be it, Amen.  
This testimony of OEcolampadius can neither my adversary nor any other reject as discordant with the Augustane confession, or coudemne it as heretical doctrine; but he must withal reject and condemn D. Hedion, as one who did approve doctrine both heretical and repugnant to the Augustane Confession, and proposed it to be read and received of the people of ᵃ Argentme; for 
Strausburg.  he translated these Sermons of OEcolampadius, out of Latin into the German Language, that they might be read even of the people.  
Musculm in loc●s communibus, Of remission of sins, cap. 6. concludeth That forgiveness of sins, once obtained, cannot in the Elect be made frustrate; and that for this reason, because they never so do sin that they fall away from grace: saith he, Every sin doth not extinguish grace precedent; but the return to our old impretie, as to the vomit, doth extinguish it. It is one thing to defile the feet, after the Laver; and another thing, to tumble again with the whole body, like the filthy sow, in the filthy wallow. It is one thing if the wife do often offend her husband; and another, if being faithless she doth violate by adultery the conjugal faith and bond, and do make herself devoided of all matrimonial association. So it is one thing, simply to sin, which is incident even to th● sons of God; another thing, utterly to fall awaic from the grace of God, to slide away to crucife Christ a fresh, and to exexpose him unto reproach, which is the property of the reprobate, not of the Elect. Of the latter kind of sinning the Epistle to the Hebrews speaketh, not of the former; thereupon cap. 10, he speaeketh expressly, By how greater punishment shallbe vexed think yea, who trampeleth under foot the Son of GOD, and doth recompe the blood of the Testament as a thing profane, by which he was sanetified, and doth despite the spirit of grace. He speaketh of the same relapse whereof he treated cap. 6. Of the former the Apostle, 1. joh. 2. speaketh, If any man sin, we have an advocate with the Father. These things Musculus.  
Philip Melancthon, to omit other most evident places of this point, in other Tomes, I will only recite such things as he writ in his last exposition upon the first epistle to the Corinthians. cap. 10. upon these words. But God is faithful, etc. he proposeth this question in this form: But seeing so many being overcome of Satan and their own frailty, do run headlong into their own ruin; for example, the greatest part of the people in the wilderness; and the Parable of the Sour. cap. 13. Matthew. doth signify most men to fall away from God: How can this agree with these words, seeing such a multitude is not preserved? To this Question he returneth answer in these words; I answer: In the church there have always been two parts; one, having beginning of fear and saith, which though they be infirm, yet have they exercises of repentance and invocation, and do retain the fear of God, and faith, Of this part that is spoken, To him that hath shallbe given: also, Psalm. 144. The Lord is nigh to all them that call upon him in verity: again, How much more will your heavenly Father give his holy Spirit to them that ask him? again. Esai. 66. To whom shall I have respect, but to the contrite in spirit, and that tremble at my word? the other part is secure without the exercises of repentance rnd invocation, besotted with pleasures, or admiration and confidence of their own wisdom and justice; as Saul, Achitophel, Absalon, and infinite others. These are overcome of Satan, for that they want the fear of GOD, they know not their own infirmity, they are without remorse, and do not desire help from God.  
In this place Philip first propoundeth the Question of such as are so tempted in the Church, that they fall into sin, as many did amongst the Corinthians: therefore here is no mention but of them who do fall into sin.  
These he doth divide into two parts; and in the second sort he saith are such as do sin in security without the exercises of repentance, and here he only citeth and remembreth such as we know were Reprobates, Saul, Achitophel, Absalon, who he also saith were overcome of the Devil. Therefore it is apparent, that the Elect are not contained under this second rank: therefore of necessity they are recompted under the first sort. For it is without all doubt, that under the name of these two parts, he purposed to understand the Elect and Reprobate: but in this his old age he willingly did forbear from the names of the Elect and Reprobate.  
Of the former rank, that is, of the Elect, he teacheth this to be the property, and (that) in perpetuity, That although it be weak, and of frailty doth fall into sin, yet doth it retain the exercises of repentance and invocation, the fear of God, and faith, according to that saying; To him that hath shallbe given. Who doth not see here that D. Philip was of this determination; the Elect, although by frailty they sell into some sins, yet always to retain faith and the fear of God: And why? for that as he had taught before, the Elect, amongst which was David, are not tempted but with temptation after the manner of men. Now human temptation, for that it is without contempt of the Word, doth retain the Word, and therefore faith. For human temptation, as Philip defineth it, is doubtfulness or error, or a fall, arising of humane infirmity, and not with such a confirmed outrage that the mind is become Epicureall, or that there is an access of persecuting the known Truth, or hatred of God, as was the fall of David, of whom he saith expressly thus; very lamentable was the fall of David, and Satan did not lightly assault him, yet could not he drive him to an Epicureal contempt of God, or hatred, as he forced Saul. If he did not contemn or hate God, therefore he did retain the fear of God, and love, and so faith in him. Seeing then that all the Elect are assaulted with this humane temptation, it followeth out of the sentence of D. Philip▪ That all the Elect can never be drawn into contempt or hatred of God, and therefore to retain the fear of God, and faith.  
Brentius in joh. 17. homil. 34. We have declared (saith he) what fruits they do produce, who abide in CHRIST JESUS our true and only Saviour. Now let us explain what be the discommodities of such as do not abide in CHRIST, that he who is not excited by profit to seek and retain Christ, may be provoked by the damages and incommodities of the contemners, and forsakers of him, If any (saith he) doth not abide in me, he is cast out as a branch, and withereth, and they gather it, and cast it into the fire and burn it. That these things may truly be understood, it must be known who is he that doth not remain in Christ. And first, he abideth not in Christ, who falleth away to judaism or Turkism. This is a gross kind of defection from Christ: which not only the godly, but also even the wise of this world hold in detestation. Again, he doth not abide in Christ; who although he glory of Christ, and doth seem to acknowledge him, yet he putteth confidence in the merits of his works; of which sort are Popish shavelings, Monks, and Hypocrites in Christianisme. For we are in Baptism espoused to Christ upon this condition That we should acknowledge him the only and alone Saviour, and purger of our sins. But if any not content with this only and alone Redeemer, doth think that even himself by his own justice can expiate sins, and pacify God, he doth violate his faith given to Christ; and fall away from Christ. So Paul doth accuse the Galathians of defection from Christ. Whosoever of you (saith he) are justified by the Law, are fallen from grace. Lastly, he doth not abide in Christ, who while he doth acknowledge the name of Christ, doth lead a lewd life, walketh according to the flesh, and is a servant to sin. For it cannot be, that Christ should abide in him who sinneth against his conscience, and doth give over himself as captive to the lusts of the flesh: for if Christ abide not in him, how can he abide in Christ? john saith, He that saith I know him, and doth not keep his commandments is a liar, and the truth is not in him: again, If any shall say, I love God, and hateth his brother, he is a liar: and Paul, If any do not provide for his, and chief his household, he hath denied the faith, and is worse than an infidel. It is therefore manifest, that such as lead a godless life, though they brag of the name of Christ, yet they do not abide in Christ. What then shall become of such as do not continue in Christ? Verily the self-same thing as is wont to befall the branches not abiding in the Vine: for they being cut off from the Vine, are cast out, and being withered they are gathered into bundles, and thrown into the fire, to burn; neither are they fit for any other use but to feed the fire. These things Brentius.  
Hear I do find three ranks of men; apostates, Hypocrites, and licentious livers, or notoriously wicked.  
The fourth, which is of the Saints, that is of such as which neither in perfidy do revolt from the faith of Christ to judaisme or turcism, neither do repose their confidence, either to tall or in part, in their own merits, but fully and entirely in sole Christ alone, neither yet either lead a wicked life, or give over themselves captives to sin, but rather study for sanctity of life, and resist sin: And although, while they walk aright, they do slip and offend sometime, yet never do they either love sin, or commit sin with a full consent of will, or persevere in sin. Therefore he either holdeth opinion, that men truly holy, and truly believing in Christ do always remain in Christ; and therefore never to fall utterly from faith and from Christ; or if he think that even the very Saints can fall from Christ, then did he not recount all sorts of such men as do not abide in Christ: or finally, if he will have even this same kind that is of the Saints, to be comprised in any of the three former, he hath done great injury to the Saints, that he hath not distinguished them, and severed them by some marks, from those most vile sorts of men. But it is most probable, that such a man would either make no difference be tween the Saints and those three conditions of men, Apostles, Hypocrites, and notoriously wicked; or in that his distribution not to comprehend all the kinds of such, as do not continue in Christ. Therefore it followeth according to that partition of D. Brentius, that this fourth rank of men, that is, of the Saints, seeing it differeth from these three in quality of faith and life, that they in like sort differ herein, That whereas they do not abide in Christ; theso do never fall from Christ.  
The same Brentius in joh. 6. homil. 56. Upon these words, No man ●an come to me except my Father draw him. jesus Christ (faith he) is the book of the life celestial, into which whosoever is enroled by faith, there is no doubt but that he is written in the very heart of God, and appertaineth to the Congregation of the heavenly Citizens. But thou sayst, I do fear lest either my faith be not sincere, or that at last it willanguish: What? Dost thou think that God will either break a bruised Reed, or quench the smoking Flax? The Mother doth not reject her infant, either as yet tender in age, or weak by sickness, but rather with so much a greater care doth cherish it, by how much more extreme the sickness hath been. And should God the Father be harder than a Mother in Mankind against him, though weak in faith, to whom he hath promised in his Son Christ all clemency? Thou knowest not the tenor of that saying; whereunto it tendeth, Lord, I beleeus, help mine unbelief. Therefore it is not to be feared lest God cast thee off for thy feeble faith, but rather diligence to be given by the continual exercise of the word, prayer, and obedience, that Faith by the efficacy of the Spirit principally may more and more be augmented. But what is this that thou art careful of thy perseverance, in faith? Do thou thy office in perseverance, the rest God will care for. Dost thou not know, that he is faithful, who will not suffer us to be tempted above our strength? but will give an evasion together with the temptation, that we may bear it? My sheep (saith Christ) do● hear my voice, and I know them, and they follow me, and I give unto them eternal life; they shall never perish, neither shall any man take them out of my hards. Thou now verily art made a sheep of Christ, who knowest Christ by faith; why therefore dost thou fear lest any should take thee out of the hand of Christ? Thou canst not doubt of the will of Christ, testified through out the Gospel. But happily thou doubtest of his power: but he addeth in the next words, The Father which gave them me is greater than all; and no man can take them out of my father's hands. What thinkest thou Christ's petition to be frustrate and fruitless? I pray not only for them (saith he) but for them also that shall believe in me through their preaching, that they all may be one, as thou father in me, and I in the●. But likewise Paul saith: I am persuaded that neither death nor life, neither Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, can separate us from the love of God, wherewith God embraceth us in Christ jesus our Lord. Hear also that of the Prophet: The mountains shall be shalen, and the hills tremble, but my mercy shall not depant from thee, and the covenant of my peace shall not be moved, saith thy merciful Lord. Wherefore, it is to be counted infallibly certain, that God who hath given to thee his Son, and by whom thou hast received faith, will also provide, that thou shalt also retain this his Son even in the midst of death, or (that I may speak more rightly) thou rather be retained & conserved by him. These things Brentius.  
Who may not here perceive the scope of Brentiu● to have been, That whosoever doth perceive himself to be endued with true faith in Christ, he should not further make doubt of his eternal salvation▪ And that he may attain unto this, he removeth a double fear, which do weaken this certainty. The first fear is, lest the Lord cast us off, for that our faith is faint and infirm. This he taketh away by the promise in Es●i, That the Lord will not quench smoking Falxe. The other fear, lest our faith at last should fail, & that we should not persevere in faith. This fear he expelleth by many arguments. First, for that God is faithful, who will not suffer us to be tempted above our strength. 1. Cor. 10. Secondly, that Christ will not permit any of his sheep to be taken out of his hands, joh. 10. Thirdly, that the prayer of Christ is effectual, wherein he maketh request for all that shall believe in him, and therefore even hath obtained to them all, That as He and the Father are always one; so they should abide one in Christ jesus for ever. And this is perseverance, Fourthly, he confirmeth us in this certainty of perseverance in the faith; first, by the example of the Apostle, Rom. 8. That nothing can separate the Elect from Christ; again by the promise in Esai, cap. 54. That God's mercy shall never departed from the Elect. Finally, he concludeth, That we ought to be most certain of our perseverance, for that God the Father who gave us his Son, and did effect, that we by faith should receive him, will even altogether take care that we may perpetually retain him; or (rather) that we may be retained of him, to wit, in faith and in himself, and be also conserved. Wherefore, if no doubt is to be made of the believers and Saints, according to the determination of D. Brentius, touching their perseverance in Christ and in faith, and therefore of their eternal salvation, and (that) for the promises of God which he related concerning this point, and for the prayer of Christ, which he saith was effectual; it is manifest, that such as are truly Saints, and true believers, will persevere in faith and in Christ, and therefore cannot utterly fall away from faith and from Christ, and (that) for the promise of God and the prayer of Christ, as my Position voucheth.  
There be (in a manner) infinite testimonies in the writings of this learned man, for the perseverance of Saints, and certainty of salvation. I will only add hereunto one more. Upon job. 10. homil. 81. upon those words, No man shall take them out of my hand; What (saith he) should I speak of Death? Is this of such power, that it can take from Christ his sheep? But as Death could not detain Christ in his power; so neither can it withhold such as believe in Christ. I will speak that which is more; No sin is so great, that it can separate a sheep of Christ from his shepherd. For this Shepherd hath ransomed all sins: and the grace of God which Christ hath purchased, is greater than the sin which made alienation between God and man. For, where sin (saith St. Paul) did abound, there did grace more abound; that as sin reigned in death, so also grace might re●gne by righteousness to life eternal by jesus Christ. What then? Shall we sin, because sin cannot take away Christ from the sheep of Christ? surely nothing less to be done then to sin. For such as are truly the sheep of Christ, they are so much more watchful from committing sin, the more fully they acknowledge sin to be done away by Christ; for they do rejoice by all manner of means to testify their gratitude of mind to Christ-wards, and to conserve his loving kindness. Therefore Gratitude is declared to Christ-wards by obedience of righteousness towards Christ. These things Brentius.  
I have named only the principal Doctors of Germany; for I suppose their testimony to be more than sufficient to ratify my sentence, touching the perseverance of the Saints in faith: but if ye require more testimonies, I will produce them most willingly for I have many of them in a readiness.  
Concerning foreign testimonies, I spare to speak at this present, for that in a case so certain and perspicuous, I have no need of their suffrages with us Germains. Lately also in that most famous University of Marpurge, besides other positions, this also was discussed, defended, and confirmed, and (in testimony of the approbation thereof) was with other things committed to the Press and divulged, which is set down Numb. 14. and is thus put down verbatim, Into whom (scilicet Christ) if any be once truly engraffed, he, for that neither the spouse doth cast him out, neither can any take him out of the shepherds hand, of necessity he must be both certain of his salvation, neither at any time can he utterly be plucked away either from this conjunction with the Spouse, or can totally fall away from his Shepherd. joh. 6. & 10.  
Now paetermitting the testimonies of many others I will only anexe touching this matter, the judgement of D. Hesh●sius himself: and that I do for just causes, whereof the least is not this, That ye may understand that I was most wrongfully accused both by word and writing of my Colleagues, both with you and all the Citizens, of a grievous offence committed against the Augustane Confession; Because I taught, That the Elect being once endued with a true faith in Christ, can never again utterly fall away from faith and from Christ. Surely D. Heshusius▪ doth not give place to D. M. in the defence of the Augustane Confession. And whereas Heshusius hath taught, written, and published, the self same things of the perseverance of the Saints, which I also taught in your School▪ it followeth that either Heshusius himself also did write against the Augustane, Confession, or that D. M. did not understand it; and therefore in his ignorance did both condemn me unjustly, as also disturb the whole city.  
Heshusius his words; De s●ruo arbitrio, published An. 1562. are these▪ Quartus gradus etc. The fourth degree of the operation of the Spirit, is the perfection of salvation, or the gift of perseverance, whereby we persist constantly in the faith, that certain salvation may be attained: for not all who are illuminated by the word, and have tasted the first fruits of faith, do retain this salvation given them, but many again do cast off faith, shake off the holy Spirit, and fall from grace as Christ saith, Their latter end is worse than their beginning. Luo. 11. This is therefore a peculiar benefit of the holy Spirit which be falleth the Elect alone; That they are so established in faith, as that they cannot fall away from it. And in this operation of the holy Spirit, as there is no merit of ours; so is there no cooperation. For it doth depend on God's sole mercy and unsearchable Election. For it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, And Philip 2. it is said, It is God that worketh in us both the will and the deed, that is that we persist in faith,. And Philip. 1. I am content, that he who hath begun a good work in you, will finish it until the day of jesus Christ. jer. 32. I will give my fear into their hearts, that they shall not departed from me. Which testimonies do clearly evince that perseverance (of whom Christ speaketh; he that continueth unto the end shall be saved) to be a mere and free gift of God, and the work of the sole holy Spirit perfecting the same in the Elect. These things He: than which nothing can be spoken more holy and apparent. Would to God our did understand this doctrine.  
Now hear yourselves in your Confession An. Domini 1539. art. 7. This sole and only Mediator hath taken away our sins, reconciled us to his father, hath imparted to all them the holy Spirit and Regeneration, whom the Father hath given unto him, and such as hear his word. This Regeneration together with all the merits of Christ, the holy Spirit inspireth into the hearts of the faithful, & doth conserve it unto the end. Let the word of conservation be observed; if the holy Spirit in the Elect do conserve Regeneration unto the end, and (that) for the merits of Christ, who hath obtained both of them unto us; And Regeneration cannot be preserved, unless faith also be withal conserved: Therefore the Elect cannot, being now regenerate, and by faith, in graffed into Christ, utterly fall away from faith and from Christ; and (that) for the prayer and merits of Christ. Now the conclusion of that your confession is thus put down word for word; Whatsoever is repugnant to that which is now spoken, we acknowledge to be erroneous and false, and therefore worthily to be renounced: But that doctrine diametrically is repugnant, Whereby it is denied, That in the Elect (regenerate) regeneration once begun cannot by the Holy Spirit be conserved unto the end; and therefore also that assertion, That the Regenerate can lose, & that many of them indeed have lost and do lose the Spirit of Regeneration. Therefore what to judge of this Position, and how to determine, you understand.  
Moreover of the saith specially of David and Peter, which too principally and by name were most cruelly buffeted by my friends, what I think that ye have explained amongst my Acts, to wit, in the answers to all the Arguments of my Adversaries, The sum is this: So far as can be gathered both out of the sacred Scriptures, and Fathers, and the most worthy Doctors of our Age, Neither of them, when they sinned, did totally lose faith, and utterly fall from the grace of God; And the reason is: For neither, of them did sin of purposed malice; God preserving both of them from the sin of that quality, and continuing his fear and faith in both of them. Which from hence specially appeareth: for that both of them did so repent, as that neither of them did again return to the sins of the same kind. But besides the general testimonies produced, and arguments, we might also allege some few else of the constant faith of both of them, if formerly we had not produced more than were necessary.  
Of Peter there is a primary place, Luc, 22. I have prayed for thee Peter, that thy faith fail not.  
Tertul. de fuga. pa. 540 doth otherwise teach of Peter's faith; That it was battered by Satan, but yet protected by God at the intercession of his Son:  

a Aug. To. 7. de corrept. & gratia. c. 1●. de omni sideli qui super Petrum ipsum aedisicatus est, intelligendam docet. Mota fuit sides Petri, sed non amota. Robur sidei concussum, sed non excussum. To. 4. lib. 83. quoest. c. 8. col. 1334. Cum rogaret ne deficeret sides eius, quid aliud 〈◊〉 gavit, nisi ut haberet just de liber fortis. in●ictis. per severantis volun●atem. Item. Quid ●irogauit nisipers●ueran usque in finem. Chrisost. in Mat. 26. hom. 88 nondefi●●re, id est, non cuanescere. Idem in Ezech. To. 2. hom. 15. col. 218. Cum negavit Christum, suit scuherba, cuius viriditaserat in mente, quavit ipsa herba valde flexibilis pede conculcare●ur ●imoris.  Augustine also otherwise. To. 7. de. cor●: & gratia. c. 6. Christ did pray for Peter's preseverance unto the end ca 7. Peter's faith failed not, for that Christ obtained to him a most strong and invincible will to persever. chrysostom otherwise, who. To. 2. in Matthew. cap. 26. homil. 3. saith: Christ did pray for Peter, not that he should not deny him, but that by his denial his faith should not vanish. Theophilact otherwise in Luk. 22. who saith: That Peter was shaken for a time, yet he retained the seeds of faith: And although by the blast of the Tempter the leaves were blown down, yet the root lived. Gregory the first otherwise in job. 34. where he saith, That Peter fell upon infirmity, therefore the strength of his faith was battered (as one would say) but yet not demolished: and that God, whom he denied in voice, he retained in heart.  
Bernard otherwise, lib. de natura, & dignitate amoris divini cap. 6. who saith; That Peter, when he sinned, did not yet lose charity, when he lied in word that he was not he, whose he was totally in heart.  
Lut. likewise, otherwise To 5. in cua. joh. cap. 17. And Bucer upon joh. cap. 6. sect. 5. in epist. ad. Ro. c. 7, where he teacheth directly contrary both of Peter and David, to that which my Aduerseries blunder out, as also (before Bucer) Bernard had taught of them both. lib. de dig. amoris. cap. 6. The same plamely Bucer delivereth of them both, nay of all the Elect, regenerate by the Spirit of God. Psalm. 1. and Psalm 51. Likewise in libro do reconciliatione Ecclesiarum. Art de Iustif. And (which is more) Philip. himself, in 1. Cor. 10. where he maketh great difference between the sins of Saul and David, and denieth that Satan entered into the heart of David, as of Saul, or that the word was taken out of his heart, as of saul's: He saith also, that Satan did grievously assault ‛ David, but could never draw him to Epicureall contempt, or hatred of God, as he brought Saul. How then are not some ashamed to equalize the sin of Peter to the sin of judas; and David's sin to saul's wickedness? and to cry out clamorously, as well the one as the other to have lost faith totally? Now also (most excellent Worthies) what my faith and confession is touching the perseverance of the Saints in the faith, abundantly, and (as I hope) apparently ye have mine explanation.  
Blessed be God.    

SUNRDY POSITIONS OUT OF THE PRAELECtions of ZANCHIUS, which were carped at by his Adversaries; accordingly as he was en●●ined by his Reverend Masters to exhibit a sum of them.  

The whole Treatise of the Book of Life is distinguished into these Positions.  
A BOOK is not ascribed to God, but only Metaphorically, and it is nothing else but an eternal, certain, and firm Decree, and Prescience in God, for all such things: which either he or we are intending to do.  
2 Three Books by Metaphor are attributed to God: One is, wherein all men and their names were written, yea even before they were borne. And this is nothing else but the Prescience, whereby God from all eternity did foresee all men whom he did purpose to create, their names and actions, whereof in Psal. 139. and appertaineth to God's providence: so that it may be called the Book of God's providence. The next is that wherein are written all men which are born and 
Aug. de ●iu. del. 20. c. 14  their actions, that every one according to their actions may likewise be judged, whereof Apoc. 20. And this belongeth to the general judgement of God: so that it may rightly be termed the Book of the general judgement. And this is nothing else, but the knowledge or remembrance which God hath of all such things as each one hath, or doth do; that according to the things he hath done every one may be judged. The third Book is that, wherein all that truly belong to life eternal were written from all eternity, that is, were foreknown and praedestinate. And this is nothing else, but that aeternal and certain Prescience of God, and predestination of all them, whom God hath decreed eternally 
Aug. ib. c. 15. Non Deum isle liber coinmemora●sed Praedestination●m significat.  by Christ to preserve to life everlasting whereupon as in the Scriptures it is called the Book of Life; so also it may be termed the Book of predestination.  
3 Although by the name of the Book of Life, the Holy Scripture and Law of God be understood; us Eeeles. 24 for that it giveth precepts appertaining to life: sometime also that good and temporary opinion which the Church holdeth of Hypocrites, while they abide in the faith of Christ, as though they likewise did belong to life aeternal, is called usually the Book of Life: yet properly the Book of Life is that certain and eternal predestination, wherein all, who shall be saved 
Exod. 32. Dan. 12. Ezech 13. Luc. 10. Phil. 4. Apoc. 3. 11. ●0. 14. 21.  by Christ, are written, never again to be razed out. And of this Book speaketh Esaias, in this fourth Chapter.  
4 Such as were once written in this Book of Life, they can never be blotted out; Or such as are Praedestinate to life aeternal, can never from thence be rejected into death aeternal.  
5 Some (to wit Hypocrites) are 
Deleantur secundum spem eor●m; secundum autem acquit at 'em tu●m quid dico? non scribantur. Aug. i●▪ ●n Psal.  said to be razed out of the Book of Life, when their Hypocrisy being discovered, they appear both to the Church, and to themselves, what manner men they are, and that they are not truly prae-ordained to life everlasting.   

Axioms which w●re propounded touching the Book of life, to be disputed upon in the Schools.  
THE Book of life that Divine purpo wherein all a●e written to aeternal life, to be possessed for Christ's sake, whom from everlasting God hath adopted to himself for his sons.  
2 Whosoever are written in this Book, are called effectually justified, sanctified, and of necessity to be glorified.  
3 Such as are once enroled in this Book, can never be again blotted out.  
4 Whosoever being called to the Gospel believeth in Christ, aught to believe that himself is written in the Book of Life, together with all other the Saints from all eternity.  
5 And therefore he ought, relying upon this confidence, in sanctity of this present life, go out industruously to that glorious life to come, in a right course by the way of good works.  
6 For whosoever of us are recorded in the Book of life, we are no less designed to follow sanctity and do good works, then to attain life itself.   

The Treatise of Grace standeth upon these branches.  
THE five degrees of our salvation are gathered out of the words of the Prophet Esai. 4. First, The grace of God eternal in Christ, whereby alone he was moved to praedestinate and save us. Secondly, predestination itself, or our conscription to life eternal. Thirdly, Our effectual Vocation to Christ and Holiness. Fourthly, justification or remission of sins, and our washing from filthiness, after which followeth sanctification, and reformation. Fiftly, the continual guidance of God, after which followeth everlasting peace, life, glorification.  
2 So it is called grace, for it is 
Aug. ●p. ad Sextum praesq●ter. & de natura & gratia. c. 4.  freely given. And this Etymology doth belong to God's graces, That they are freely given.  
3 Grace is divided into Grace which is not only freely given, but also maketh acceptable to God; and into that Grace, which indeed is freely given, but doth not make acceptable to God: for which cause that is called of the Schoolmen, Grace making grateful: but this; Grace freely given.  
4 Grace making grateful, is properly the everlasting favour of God, and free benevolence; wherewith he hath loved us in Christ, and whereby he was only moved to elect us unto aeternal life, redeem, call, justify, glorify.  
5 This Grace making us acceptable, or the free love and favour of God to us ward, is in God himself; in us only the knowledge & sense thereof.  
6 There is indeed a double love of God; one general, whereby he loveth all his creatures, even the very wicked, to wit, in that he willeth and doth well to all: of which Sapient. 11. Another special, wherewith he loveth the Elect only to aeternal salvation; of which Rom. 9 jacob I have loved; and every where in scripture, Yet properly the Grace of God is taken for the free love of God toward the Elect.  
7 This Grace was given us before all eternity, by which he loved us from all beginnings; but made manifest in time, partly, when he promised, but then specially when he did actually exhibit Christ, 2. Tim. 2.  
8 This Grace that maketh us acceptable, is the fountain & cause of all other graces, and benefits of God.  
9 The Graces likewise of Faith, Regeneration, Hope, and Love, are re●●ed Graces making acceptable; but improperly and secondarily; For they are effects of that primary and aeternal Grace.  
10 But the Grace of prophesying, of speaking with tongues, and others, whereof 1. Cor. 12. are even the effects of that first and aeternal grace, and they tend to the salvation of the Church in general, but not the salvation always of them do they appertain, to whom they are given.  
11 These Graces, for that they do not always make for the salvation of them to whom they are given, therefore also are they given to many Reprobates.  
12 And although they do not make for the salvation of the Reprobate to whom they are given▪ yet for that they tend to effect the salvation of the Elect, and restoration of the Saints, therefore are they taken to be effects of the first grace▪ in this respect, that they do come from the eternal & free love of God (not indeed toward the Reprobate) but towards the Elect, for whose salvation they are communicated.  
13 Grace in the first and proper acception, that is, the aeternal and free love and favour of God, is the beginning, consummation, and end of our salvation, from whence have and do proceed our whole salvation, and whatsoever make for our salvation.  
14 That, from whence God (as I may say) was moved to elect and praedestinate us unto life aeternal, was his Grace only, or his good will towards us, and good pleasure and love. As for the last and principal end, it was his Glory, to wit, That his Goodness, Mercy, and dustice might be manifested, and so glorified. The Apostle doth deliver both of them Ephe. 1. He hath chosen us in Christ, in himself, according to the good pleasure of his will, (this is the first) to the praise of the glory of his grace. This is the second.)  
15 Our salvation is totally of Grace. And because of grace, therefore it is certain; and, because certain, therefore ought we, being freed from all fear and doubtfulness (or trembling) with a cheerful heart and joyful conscience, continually give thanks to such an Heavenly Father in Christ, believe in him, hope in him, call upon him, love him, conform ourselves to his will, study to accomplish his commandments, and to prepare our minds to endure all torments for his Names sake; and to say with David, What shall I render to the Lord for the benefits he ha●h done unto me? I will receive the cup of salvation, and call upon the Name of the Lord.   

The Treatise of the predestination of the Saints, is severed into these special heads.  
THE love, whereby GOD loveth all things, even the wicked, is different from that whereby he hath so loved some from all eternity, as that also he hath predestinated them to life aeternal.  
2 Of all men which ever were, are, or shall be, fallen into the pit of sin, some God hath taken up, some left therein, and therefore did decree to deliver some, and other to relinquish there. And this is Election and Reprobation.  
3 The Prescience of God is taken sometime for that knowledge, whereby God from everlasting in general did know as well such things as some admitted that is sin, as also what himself would do, whether in the Elect or in the Reprobate, or in other creatures. Thus both in Fathers and Schoolmen: sometime for that knowledge, whereby specially some, that is, the Elect, he did with affection of love, foreknow as his, that loved them from eternity; as Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11. God hath not rejected his people (quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which he foreknow; or it is taken for predestination itself.  
4 predestination is a part of his Providence; and both (according to the Schoolmen) is only of such things which God himself doth and will do. But Providence is extended to all things; and predestination restrained to creatures endued with reason; although sometime (in the Fathers) predestination is taken for Providence, and so it is extended abusively to all things.  
5 To Praedestinate (in the Latin tongue) is in the beginning to deliberate beforehand, determine, resolve with thyself, to do a thing before thou dost it: again, to purpose before, and to appoint and direct beforehand, of some thing to a certain end: Also amongst the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to define before thou dost any thing what thou wilt do, then, to determine every thing before it be done to the certain end and use thereof. And Moses the Hebrew, in the Holy Books, that which the Septuagint do translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath (Habhde●) which signifieth to separate to a certain use one thing from all other things. As when the Lord from the corrupt Mass of all other people did select, separate and divide his own people Israel to the true worship and true Religion.  
6 This name of predestination may, if we respect the signification thereof generally, be extended to all creatures, even unreasonable, nay also without life. But in the Fathers it is only of Men and Angels, both of evil and good: but in the Scriptures this name is only used touching the Elect; Therefore they only are said properly to be praedestinate.  
7 Therefore the definition of predestination is Triple; one most general, comprising all creatures; another general, extending itself to all men; the last special, pertaining only to the Elect.  
8 The first predestination is that aeternal and immutable Decree of God, whereby he hath deputed and ordained every thing before it was created, to his certain both use and end.  
9 The next predestination is that aeternal and immutable decree of God, whereby he hath from all eternity determined with himself; first, both to create all men, then to permit them to fall into sin, and run headlong into death; then some of them to vouchsafe in Christ freely both of his grace and of life aeternalll; but others not to dignify with this grace, but with ●● tanas both to smite with blindness and to indurate, at also to destroy eternally: and (that) for this end, That both in theone sort his divine goodness and mercy, and in the other his divine power and justice may be declared; and so God in all may be glorified.  
10 The third, that is the predestination of the Saints, is that aeternal and immutable Decree of God, whereby, without any merits of men, he hath with himself determined some certain men being brought in due time into this life, & fallen together with others by the work of the Devil into sin and 
No free justification by Christ, unless we defend free predestination in Christ. Zanchius.  death, to engraft into CHRIST, and by faith to justify, and being engrafted into Christ to regenerate, and to sanctify unto his hests, being sanctified by a continual forgiveness of daily sins to attend upon, and by the perpetual grace of the holy Spirit; finally, as the Sons of God, and coheirs with Christ of the celestial Kingdom, to endue them with a blessed and aeternal life; and all this, That in them the mercy and goodness of God may perpetually be magnified, and God himself for ever glorified.  
11 God knoweth nothing or willeth now, which he hath not also known from eternity, and (likewise) willed. Therefore predestination is aeternal.  
12 The aeternal and simple will of God is immutable. Hereupon that, Rom. 11. The gifts and calling of God is without Repentance. Therefore predestination is unchangeable.  
13 No man is the efficient cause of his own predestination; but 
Permittere ●ccata nòn ●st concede●●: sed non ●elle imp●●iri cum o● 〈◊〉 Zancl.  the sole, simple, and aeternal will of God.  
14 Sin, in respect of God, doth not fall out by change, but by the divine counsel, because by the divine and (that) voluntary permission: neither yet is Sin the effect of divine predestination, or of God; because the malice of Sin, or of the sinner, is not of God. Therefore none can be said to have been Praedestinate of God to Sin, as it is sin.  
15 Permission, and (that) voluntary, whereby God permitteth sin, is a work of God, and therefore good; but sin permitted, as it is sin, is not a work of God, but partly of Satan, partly of man.. 
Rogue quis audial d●minum d●centem, Non vos me elegistis, s●d ego vos: & audeat, dicere, credere bomines ut ●ligantur, cum potius eligantur vs c●●dant. Aug de praed. Sanctorum. ●. 17.   
16 All men are Praedestinate; some to life, some to death, aeternal.  
17 Without Christ none can either be praedestinate to life aeternal, or effectually called; or truly justified; or eternally glorified.  
18 Whosoever are praedestinate to life everlasting as to the end, are also Praedestinate to the due means by which it is received: Faith therefore, the works of faith, and perseverance in faith; or the beginning, progress, and consummation of Salvation, all are effects of predestination.  
19 God, whereas he could, yet would he not, vouchsafe all men confusedly the grace of predestination aeternal:  
20 God doth beblind, harden, and destroy some; therefore them to make blind, harden, destroy, he decreed eternally.  
21 The final and principal end, both of the reprobation of some, and election of other some, is God's glory; which both in the rejection of the wicked, and election of the godly, doth shine plentifully.  
22 To be created and suffered to fall into sin, and into death, are effects of predestination, common to the Elect and Reprobate: but to be enriched with grace, faith, works, perseverance of faith, and finally life eternal, are effects proper to the Predestination of the Elect; but to be forsaken in their sins perpetually, to be blinded, hardened and finally damned, are effects of Reprobation, proper to the wicked.  
23 This argumentation, a posteriori, that is (from the effect) God created men, than did voluntarily permit them to fall into sin, and by sin to run headlong into death; finally of them some he delivereth, and saveth from thence by Christ mercifully; others in their sins he forsaketh most justly, blindeth, damneth: but both he doth to & for his glory. Therefore God from eternity hath decreed to do all these things) is not a sophistication but a demonstration. And this is the predestination of the Godly and ungodly.  
None is praedestinate to eternal life conditionally, if he do believe, if he observe the Law: but whosoever are praedestinate thereunto, are absolutely and simply praedestinate, so that even they therefore, do believe and keep the Law, because as to life, so also they are praedestinate to believe and observe the Law.  
25 The Elect only attain true & justifying faith: but the Reprobate, although they seem to believe for a time, yet their faith is not true, but temporary, and therefore hypocritical.  
26 Whatsoever good the Saints haveor do, they therefore have and do it, because for the enjoying and acting thereof they were from eternity freely praedestinate. Therefore the beginning of Salvation, that is, faith; and the proceeding, that is, good works; and the end that is final perseverance, and plenary possession of Life eternal, are free effects of divine predestination, or of God praedestinating. Wherefore neither Faith, nor good works, can be the cause of predestination, seeing the Apostle saith not, He h●th ' chosen us (because we would be holy) but that we should be holy; Neither therefore did I obtain mercy (for that I would be faithful) but that I might be faithful.  
27 It is no impiety to say; The Reprobate therefore not to believe, not to repent, not to observe the Law, because they were praedestinate not to believe, not to repent, not to keep the Law; seeing the Lord thus speaketh, Therefore ye do not believe because ye are not of my flock: Again, Therefore ye do not hear because ye are not of God.  
28 Nay it is not impiety to say, the Reprobate do therefore the works which are evil, in the Reprobate, because they were praedestinate to do them; seeing the holy Spirit doth teach this in the Scriptures; Acts. 2. 4.  
29 Neither predestination, nor God, can be said to be the cause of the sins which wicked men do commit; or that God did praedestinate the wicked to sin; both for that the warfare whereby wicked men do sin is not of God, but of Satan; as also for that God hath praedestinate none to sins, as they be sins, but only as they be either actions in themselves, and therefore not evil, or punishments of sin.  
30 Rather therefore the wicked in doing these things do sin, to the doing whereof they are praedestinate of God; because the works of God, otherwise in themselves good, they do infect with the naughtiness of their fleshly mind.  
31 Therefore the proper efficient cause of sin, is that homebred infidelity and malice in men.  
32 In every sin there be two things; The work which is done, or at leastwise the action either internal or external; and the naughtiness of the sinner, by which it is effected that the work or action is made sin. The work of God (for he worketh all in all) but the evil in no wise. In that therefore the wicked do that work they have it of God, and of God's predestination; but in that by doing they sin, through their own naughtiness, neither is that of God, nor have they it of God's predestination,  
33 The effects of the grace of God in the Elect: first Redemption from sin and death by the blood of Christ: the second effectual calling by the holy spirit to the participation of this Redemption. The third and therefore an actual separation from the filthiness of other men of the world: The fourth a real incision into Christ: and therefore the fift justification by faith: the sixth, Regeneration: the seventh true sanctification to do the acceptable will of God: the eight Remission of daily sins: the ninth the presence 
Sophistae dicunt, Deum nòn praedestinasse in prae●erito, sed semper in praes●n●i▪ Zanchius  of the holy Spirit: the tenth the gift of eternal life,  
34 Although God praedestinating be not under time, yet men predestinated are under time. Wherefore seeing the holy Spirit perpetually in the Scriptures saith; that God hath predestinated us, and that before the world was made, and not to praedestinate we do duly conclude, That predestination was determined from all eternity.  
35 predestination is eternal; wherefore we which were elected from eternity, have been dear and acceptable to God.  
36 predestination is unchangeable; therefore the salvation of the Elect is most certain, and they can never perish.  
37 Some certain men are praedestinate to life, and not all; therefore is the number of the Elect certain; which can neither be increased or diminished.  
38. The predestination of Saints is totally free: and the Saints are praedestinate to life, to faith, to all the gifts of God, without any their merits either passed, or to come, and without any 
a joh. 6. Que verbo p●rp●ndens Aug. contra 2. ●p. Pelrg. lib. 1 c. 19 Christum dicere traxerit no duxerit●cur? n● ullam nostram praecedere crea ansus voluntatem aut meri●um Quis ènim ●rabi● sieve. lebat? et ●amèn nemo venit nist velit, trahitur mi●is modis ut v●lit, ab illo qui novit intùs in hominum co●dibus operari, ●òn ut homines v●lentes credant sed v● volent●s ex nolen●ibus siant Zanch ex Augustino.  good use of free will, finally, without any cause in them besides the will of God.  
39 Our salvation is more safe and certain in the hand of God then in our hands.  
40 Such as are praedestinate unto life aeternal, to them also are praedestinate good works wherein they may walk; therefore none of the Elect being of years from hence go to heaven without the study of good works.  
41 Wherefore they do admit a fallacy of division, who thus reason: If I be praedestinate to Salvation, I shall also be saved without good works.  
42 But on the contrary, the Sons of God do thus conclude: I am praedestinate to life aeternal, therefore I must walk in good works; for that to them who are praedestinate to life, good works are praedestinate wherein they must walk.  
43 Whosoever doth discern in himself the effects of Predestination, that is, that he feeleth himself effectually called, justified endued with faith and care of good works, he ought most certainly to persuade himself that he is of the number of the Praedestinate,  
44 For there be two ways, whereby the Elect are made certain that they are predestinate to life eternal. The first is a priori, of from the cause: this is the goodness grace, and love of God shed a ●ro●d in our hearts, or the Spirit of God, which beareth testimony to our spirits, That we are the sons of GOD: of which way, Rom. 8. The other is a posteriori, or from the effects of Predestination and grace; which are vocation, justification, and study of good works: of which way, 2▪ Pet. 1.  
45 By this note are truly distinguished the Elect from the Reprobate; for that the Elect being now regenerate, continually haters of sin, do walk in the study of good works; and so walk, as though sometime in walking they do fall into sin, yet are they cautelous before hand lest they should fall, and afterward lest they persist in their fall, and so with whole heart and whole will they never sin. But the Reprobate are so captives to Sin and Satan, and to his concupiscences, (as to royal commandments) from the heart, and always, and in every place to their power they are obsequious: as that, although (for a fit) they appear to believe in Christ, to study for good works, and so to be of the number of the Elect, they do never in sincerity love the Law of GOD, they nevor truly do hate sin.   

The Discourse touching the blinding of the Wicked, consisteth of these Propositions.  
THat God doth indurate, 
Exod▪ 4. v. 8. job 12. ex. Esa. 6. Ro. 1. 9 2. Thes. 1.  make blind, give over into a Reprobate sense, that they do such things as are not convenient, the Holy Scriptures do apparently deliver.  
2 But he doth only harden the Reprobate, not the Elect.  
3 And although he doth at last forsake all the Reprobate, and deprive them of his light, and so (after a sort) make blind, and indurate all, 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 only some notorious wicked and obstinate ones.  
4 The final cause why God doth beblind such Reprobates as he doth make blind, is threefold. The first is, for that they for their precedent wickedness (as justice requireth) should be punished with other sins. The next, that the Elect by their example might learn to fear God, and not rebelliously to lift up the heel against the Lord. The third, that the ireful displeasure, and power of God against sin, might be manifested to the whole world, and 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 peevishness against the Lord: the other is the eternal purpose and will of God.  
6 In the Question How GOD 
Augus. Col. 1069. contra. julianum. Quasi non simul posu●rit haec duo Apostolus, et potentiam et patientiam. etc. Rom 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 certain external action of his: but indirectly, to wit, by objecting some things to the eyes and ears of the Reprobate, by which, whereas they should be illuminated and mollified, it cometh to pass, by their own corruption, that they are more blinded.  
9 But besides those external actions, whereby he objecteth offences to the wicked, he also working by an internal action, and that admirable, and most just, in the hearts of the wicked, for the executing of his just judgement, GOD doth be blind and harden them.  
10 Moreover GOD doth that sometime indeed by himself, and 
Exo. 14. Deut. 28. jer. 13. 12. Aug. de gratia et libero arbi●rio. c●● 20. et. 21. Ide. de predestinatione sanctorum. lib. 1▪ c. 10.  immediately, but sometime mediately, by the ministry of Satan the executioner of the divine justice, 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 means the Author of evil, because he is always just, and doth nothing unjustly, neither infuse injustice into any.  
12 For although GOD on the one side do command the Reprobate, whom he will make blind, that they be converted and repent, and on the other side he blindeth & endureth them, so that they do not that which he commandeth by the outward word, that is, that they convert and repent, as appeareth in Pharaoh: yet from hence it followeth not that God doth delude the Reprobate: for he is always just, he doth none evil, neither doth he any absurd thing.  
13 Man's wisdom, indeed inferreth this of the praemises; but it is not to be heard in gods judgements, which are even deepness itself. But we follow simply the word of God.  
14 Now the word of God plainly delivereth; First, that God doth 
Omnes quos docet, sua misericordia docet, quos vero non docet, eos n●n docet secundum suum judicium, Aug. de prae. sanctorum.  command all men to repent and fly sin: this is God's Law; therefore must man settle thoroughly for the obedience thereof: the next that God doth make some blind, lest they should be converted and healed: this is God's judgement. And the judgements of GOD are to be admired, not searched into, for that they are unseparable, as saith the Apostle and a great depth, as saith the Prophet: The third, that there is no iniquity with God, and that God 
Ille dicitur illudere, qui aliquem inuita●, & postea siveniat repellit: Non sic facit D●us▪ Zanch.  doth all things well and justly, and doth no absurd thing: finally, that he is perpetually like himself; Wherefore in verity neither doth God delude any man, neither do his judgements disagree with the Law.  
15 Wherefore although GOD give some into a reprobate sense, to do those things which are not comely, yet can he not, nor ought not to be termed the Author of sin properly; because the cause of sin doth reside perpetually in men, to wit, the corruption of nature, or concupiscence of the flesh, which john denieth to be of God.  
16 Blindness, obduration, 
a Copelli non est ●ogi, sed induci, ut Christus, & tradi, ut Apostolus l●qui●ur: & Augasus est verbo per Dei potentia pellendi, cötrà julianum 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 evil desires, which in the Scriptures are attributed to God as to the efficient cause, may be considered; First, in what respect they are sins, next as they are punishments of sins past; Thirdly, as they are causes of consequent sins. But to punish sin with sin is the work of a just judge, not of an Author of sin. Therefore God cannot, when he blindeth and hardeneth; either be accused of injustice, or be called the Author of sin.  
17 God is always just; therefore he cannot be the Author of an unjust thing. Now every punishment 
Non pecca●um Dei est, sed judicial. Gl●ssa ex A●gust i● Ephes. ●.  of sin whatsoever it be, is both just, and therefore of God: and some sins are punishments also of sins. Therefore such as are punishments of sins, are just, and God is the Author thereof.  
18 Some medicines cannot so cure diseases, but withal in some sort they do hurt the bodies of the sick, yet not therefore is the Physician 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 prescribe the remedy for this end, not to harm, but to heal. Therefore although excaecation & induration cannot so be punishments of sins, but withal they must be sins and causes of sins; yet cannot God therefore, who beblindeth and hardeneth, be accused as the Author of sin, but commended rather as a revenger of sins: for that in making blind the wicked properly, he doth not propose properly this end to himself, that they should commit sin; but rather this end, that he might inflict punishment upon their iniquities.  
19 By the Law sin is augmented, Rom. 7. And God gave this Law: yet cannot God therefore in any sort be accounted the Author of the sin increased; for that to that end he gave not his Law properly, That by it Sin might abound; but rather on the contrary, That by it, it should not only be acknowledged but also restrained. Therefore neither in that he beblindeth and hardeneth, from whence are sins augmented in the wicked, is he, or can he be called the Author of sins: because not properly that they may be increased, but rather that sins may be punished, God doth make blind and indurate.  
20 Concupiscence is not only sin, but cause of sin: and this God left in nature; and would have it traduced upon all men. Neither therefore is he called the Author of sin: and that for this reason, for that he would have it derived upon all posterity (not properly as it is sin, and cause of all sins) but only as it is a punishment of the sin of Adam, in whom all have sinned. Therefore neither in that he maketh blind or hardeneth, can he, or ought he to be called the Author of sin▪ for that he doth not beblind or indurate properly, that sin might be committed, but only that sin with sins might be punished.  
21 God doth make blind and indurate, in that respect excaecation and induration are the punishments of sin. For whatsoever God doth, that also he would from eternity and decreed to do and this is to praedestinate. It is therefore no impiety to say, That God did praedestinate some from everlasting to excaecation and obduration, not as they be sins, and causes of sins, but as they be punishments of sin.  
22 There is a double Evil, of fault, and of penalty; and there is an Evil of fault, which is not of punishment, and there is another which is also of punishment: and contrariwise there is an evil of punishment which is not of sin, and another so of punishment, as it is also of sin.  
23 To the Evil of sin, simply, as it is evil of fault, God hath praedestinate none; yet did he foresee it as future, and praeordaine it to his glory: for there is nothing contingent in respect of God.  
24 God hath praedestinate some from eternity to the evil of punishment, which in no wise is Evil of fault; or which is not sin, but only punishment of sin, whether this be temporal punishment or eternal.  
25 But some he predestinated to such punishments of sins, which likewise are both sins and causes of sin, but not as they are sins or causes of sin, but only 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 glory of God himself destroying the wicked.  
27 When God is said to make blind and indurate, we may not at all imagine, that any is made of God of seeing blind, or of soft hard, (for none is made evil, God being the Author) but these Phrases are thus to be understood, That God of them whom he findeth blind and hardened, whereas he illuminateth and mollifieth some of them by his grace, some others through his just judgement not only he forsaketh in their darkness and hardness, but also doth more beblind & harden them, that he may punish sin, in such sort as before is spoken.  
28 Now it is most just, that God, whom he findeth blind and hardened by their own default, that such he should more and more beblind and harden: therefore can no man justly accuse God of injustice, that he beblindeth them.   

A sum of the Treatise, concerning the Redemption of the Church by Christ, and the certainty of our predestination and salvation, 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 therein, were figures of such things as were to come to pass in the Church of Christ.  
2 Therefore the deliverance of Hierosoleme, accomplished in the time of Esaias, whereof Esai. 9 was a Type of the Deliverance of the whole Church to be made by Christ.  
3 As in that Terrene Jerusalem there were grievous darkness, that is, calamities; so most grievous are the darknesses, that is, calamities, both terrene and spiritual, into which partly the Church of God did fall presently after the sin of Adam, partly wherewith it is daily pressed.  
4 As that Jerusalem by the Angel of the Lord through the great power of God found deliverance, insomuch as that the Prophet saith truly, To the people ●alking in darkness hath the light appeared: so the Church of God by Christ was in part once delivered, in part daily more and more is freed from her darkness: the divine light by degrees dispelling the darkness thereof, until in the end (which shall be at the end of the World) she● be delivered from all adversities and enemies.  
5 And although there were more Israelites which were besieged of the enemies than Iewes; yet not they but only these were delivered: so though there be much more Reprobate than Elect; yet the Deliverance made by Christ did not appertain to the Reprobate, but to the Elect; so that the Prophet truly admiring spoke thus, Thou hast multiplied the Nation, but hast not increased the joy.  
6 For Christ, according to the purpose of his Father, for the Elect only, that is, for those who according to the eternal Election should believe in him, was borne, suffered, died, and rose again, and 
Mat▪ 1. joh. 17.  maketh intercession at the right hand of his Father.  
7 Moreover the Redemption of the Church by Christ, may be considered after four sorts: First, in what respect she is totally redeemed before the Father, in that Christ died for her; for than were all the Elect truly redeemed and reconciled to God: Next, in as much as by faith she is made acquainted and partaker of this Redemption: for when as the Elect do yield true faith to the Gospel of reconciliation, they are said to be justified, and reconciled to God, to wit, for that they do understand, receive and embrace the reconciliation perfected by Christ: Thirdly, in as much as the Church daily by the same Christ is delivered more and more from enemies continually besetting them; for that, though she be daily oppugned, yet never for all that, through Christ's defence, is she surprised: Lastly, in as much as all enemies being utterly despoiled, and even death itself (which the Apostle calleth the last enemy) so it shall be delivered from all evils, as that it shall never after have any encounter with any kind of enemies.  
8 Now the principal fruit which springeth up in the hearts of the faithful by the redemption apprehended, is true and solid, spiritual and aeternal rejoicing before God: of which the Prophet also speaketh, They shall rejoice before thee, as men in harvest.  
9 For the matter of true joy is, when we perceive by faith, the yoke of Sin, Death, the Law, Satan, the World, wherewith we were oppressed, to be broken asunder by Christ.  
10 For none either by their strength or their merit hath delivered themselves from the yoke of the servitude of Sin, Death, Satan, and the Law, but Christ only hath delivered us. Therefore our salvation entirely is to be ascribed unto Christ alone.  
11 But though it be Christ himself which hath obtained victory to us (without us) against all enemies; yet can we not be partakers of this victory, but as the true Israelites in the voyage against the Madianites we carry the light of faith in our hearts, and have the trumpet thereof, to wit, Confession, in our mouth; as also it is written Ro. 10. With the heart we believe, but with the mouth we confess to salvation.  
12 Furthermore, the cause of man's whole Redemption is double: One, by which, and for which; this is Christ the Mediator, and Christ's merits: The other efficiens, primary and principal; that is both the aeternal and constant love of 
Vaticinia alia aperta, alia velaminibus tecta. zanch.  GOD towards his Church, to wit the Elect; as also the zeal of his glory and honour. Of the first the Prophet speaketh; To us a child is given, to us a Son is borne to bear the rule. Of the second he speaketh, The zeal of the Lord of Hosts shall do this.  
13 Christ doth bear upon his shoulders the whole principality, and burden thereof, as the Prophet teacheth, saying: Whose government is upon his shoulders. Now the Kingdom of Christ is the Church of the Saints: therefore all we faithful ones are carried upon his shoulders. And whom Christ hath once taken up to be borne upon his shoulders, them he never dejecteth down from off his shoulders; according also unto that john cap. 17. I have kept those whom thou hast given me. Therefore our salvation is secure in Christ.  
14 The burdens of the principality or Kingdom of Christ, are our sins, but the government with all his burdens is upon his shoulders, Therefore Christ doth bear the sins of all the Elect, according to 
Esay 13.  that also of the Prophet, God hath put upon him the iniquities of us all.  
15 If the government be upon his shoulders, Christ therefore himself 
Esay 9  doth perpetually protect & govern his Church.  
16 If the Church be the Kingdom of Christ, therefore the Church in respect of her Prince is a Monarchy and hath Christ only their Monarch, And he is an immortal prince, and doth continually govern his Monarchy. Therefore the Church is never, nor can be without an Head.  
17 Jerusalem, that is the Church, is not only delivered by Christ, but also for Christ: and that into two sorts, first because for the merits of Christ it is redeemed and delivered then for Christ as the final cause; because therefore the Church is delivered, that is, the Kingdom of Christ is freed from the hands of the enemies, and daily more and more enlarged, that he alone at last himself together with the Father; may enjoy it in Heaven; according to that also of the Apostle, 1 Cor. 15. Then shall he give up the Kingdom of God again to his father; as we also on the other side shall enjoy God, and our Prince Christ.  
18 The fountain and original of; our salvation, is the eternal and constant Love of God to-us-ward; aeternal, for that he hath loved us to life aeternal, not in time; but from eternity before we were borne; constant, for that whom once he hath embraced with that his eternal love, he holdeth on to love for ever. And so God's love is not only everlasting but perpetual.  
19 This love of God is the fountain of our salvation: because from thence it cometh to pass, that he hath praedestinate us to life aeternal in Christ; that he sent his son into the world; that he hath called us effectually by the preaching of the Gospel; that he forgiveth our daily sins; that finally he will bestow upon us fully life aeternal.  
20 The love of God to-us-ward is called by the Prophet, Zeal; for that it is as the love of the husband towards his wife, that is, most fervent, & therefore intermixed with carefulness and dolour: with carefulness lest any adversity should happen to the thing beloved: and dolour if it happen.  
21 Zeal also wherewith God also is zealous; that is, fervently loveth his own glory, is the cause efficient of our salvation. For he could not endure, that over and beside the Reprobate, the Elect likewise should be held perpetually as Captives in the hands of Satan, for that this did cross God's glory. Therefore the zeal of the Lord, to wit, whereby he hath and doth love both us and his own glory so ardently, hath effected this, that is, was the cause of our salvation by Christ, both obtained and preserved.  
22 Salvation and life aeternal can fall to none, but to such as are elect to salvation and life aeternal. Mat. 10. 25. Rom. 8. Therefore none can be ascertained of his salvation, unless he be made certain of his aeternal and immutable election to life aeternal.  
23 Every one is bounden certainly to believe, that he was elected unto salvation and life eternal in Christ by God, before the world was made, which is at large demonstrated in cap 7. of this Treatise.  
24 Now that every one may persuade himself hereof, there be certain rules delivered; partly a priori (as they term it) or from the causes; partly a posteriori deduced, or 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 own will, neither prayed nor suffered but for the Elect only: which is proved fully by many places of Scripture.  
26 None can be endued with true faith in Christ, unless he be elect in Christ to aeternal salvation, as is by many places of Scripture confirmed cap. 7. Whosoever therefore doth feel himself enriched with true faith in Christ, let him conclude that he is in Christ ordained to life eternal.  
27 Whosoever is endued with a true and lively faith, may perceive and doth perceive that he truly believeth in Christ, therefore a believer may be made certain of his Election to life aeternal.  
28 The doctrine of predestination: As to the Elect nothing is more sovereign, so to the Reprobate by their own 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 receiveth and draweth out by faith. Whosoever therefore can truly believe that he hath been elected in Christ from eternity, unto life everlasting, he is elected.   

The Sum of the fourth Chapter of the Tractate touching Christ our Advocate contained in four propositions.  
CHrist is the Advocate of the Elect only, & (that) of all which 
Io 17. Ro. 8. 1. Io. 2. Ang Tract. 41. in joh.  have been from the beginning of the world, and shallbe to the end.  
2 Christ also is the propitiation only for the sins of the Elect of 
Euseb. Hist. Ecelts▪ l. 4. c. 15.  the whole world; therefore is he their advocate only. So the Church of Smyrna to all the parishes of Paul saith, Christ did suffer for the salvation of all the World which are to be saved: but the Elect only are saved. So Ambros●. To. 2. de fide ad Gratianum. lib. 4. c. 1. If thou dost not believe, he descended not for thee, he suffered not for thee. Therefore he suffered only for t●e believers.  
3 The (world) is sometime taken for the whole World, and all men, as well Elect as Reprobate; sometime 
Gen. 18. & 22. Gal. 3. Psa. 44. joh. 12. Ro. 5. 2. Cor. 5. Col. 1. Habit erge populus Dei plenitu●inem suum. Am●r. ibid.  for the more principal part, to wit the Elect; sometime for the worse part of the World, that is, the Reprobate. The Author also of the Book de vocatione Gentium. lib. 1. c. 3. doth declare by examples of many Scriptures oftentimes 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 be nominated; and this as well touching the wicked as the godly. Therefore when he saith, that Christ is the propitiation for the sins of the whole World, we are not enforced by the name of (the whole World) to understand universally all men.  
4 There is a difference between the work of our redemption, and the force (or fruit) of our redemption: for the first is once done; the other is eternal, extending itself as well to them which were from the beginning of the World, even before the work of our redemption was accomplished, as to them who after the work of our redemption effected shallbe to the end of World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly the effecacy of redemption & propitiation; nothing therefore doth let, but that Christ hath been and is perpetually the Atonement for the sins even of them which were elected, even from the beginning of the world.   

The Summary of the Questions, whether Remission of sins, once obtained, can again be made frustrate; comprised in fourteen Conclusions.  
THE whole course of the Gospel is contrived in this sum, that it might persuade us which believe in Christ, that our salvation is firm & constant, (that is in Christ▪) If therefore any shall say, that Remision 
joh. ●. & 5. M●. 7. & 16 Ro. 11.  of sins, once obtained, by consequent falls can be made frustrate in the Saints, he doth overturn the whole scope the Gospel. 
nunquam, in nemine ●b nullum ●ecca●um fit irrita remissio Zanch.  Read Esai 38. 44. Mich. 7.  
2 Only by an absolute relapse from piety to impiety, the remission of sins passed once obtained can be done away; but this relapse the true Saints and Elect are not incident unto. Therefore in them forgiveness of sins cannot be frustrate.  
3 In the Reprobate true Remission of sin ●neuer took place; therefore it can never in them be frustrate. Wherefore in none.  
4 For the blood of Christ, by 
Pro omnibus sufficientèr, pro electis t●●tumefficacitèr Z●nch. ex Scolasticis. Pro ●mnibus illis electis ex Augustino. john 17 1. joh. 2. Ro. 8. Aliqua luce mentes illuminat, nùnquam iamèn paenetrat illorum corda Zanch. john 1.  which alone remission is ate●i●ued, is not according to the purpose of GOD and indeed shed out for the Reprobate unbelievers, but only for other many, that is, the Elect, and that for all those many.  
5 Neither did Christ pray upon earth, nor now mediate in Heaven, for the Reprobate; but only for the Elect believers, and in time to come to believe in him. But remission of sins is obtained by the intercession of Christ.  
6 Likewise, none but the Elect are truly endued with the Spirit of ᵃ Regeneration, who are truly Christ's. Rom. 8. But without the spirit of Regeneration forgiveness of sins is not gotten.  
7 So also true and justifying faith 
Tit. 1. Ro. 10 2. Thes. 3. Act. 13.  is only proper to the Elect. How then can the Reprobate attain remission of sins?  
8 To the wicked Reprobates 
Ro. 5.  there is no peace, as saith the Prophet; but of remission of sins doth follow true peace.  
9 From remission of sins doth always follow Title to eternal life; and after Title, the possession itself: but the Reprobate never have any Title unto life aeternal, & much less to the possession thereof.  
10 To attain remission of sins, and to be justified, are all one, R●. 4. Now none are justified who are 
R●. 8.  not praedestinate, and elect to justification and life aeternal: and whosoever are justified, shall be glorified, Rom. 8. Therefore the Reprobate shall never obtain truly remission of sins: therefore it can never be frustrate in them, in whom it is not at all.  
11 By that speech of the Apostle 
Gustaverunt 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 Hebrews cap. 6. it is impossible that they who are once illuminated, and have tasted of the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted notwithstanding of the good Word of God, and of the powers of the world to come, and are fallen away to be again renewed to repentance▪ it cannot be concluded, that the Reprobate are endued with the true spirit of regeneration, with a true and justifying faith, and therefore with true remission of sins: yet that many of them are affected with a, temporary faith, and some tastes of the Holy Spirit, this and other places do plainly teach.  
12 The place 2. Pet. ●. touching Hypocrites, (for he that hath not these tongues is blind, which seethe nothing afar off, forgetting that he was purged from his old sins) is to be understood according to the custom of the Holy Scripture; which doth call Saints, according to the judgement of Charity, just, and purged from their Sins, although they are not all so before God; so many as are baptised into Christ, and have given their names to Christ, and confess him: for all such are sacramentally cleansed.  
13 That of Ezechiel, cap. 18. (If 
Conditionalis propositio nihil ponit in forma. Zanoh. Psal. 1. 112.  the just, do avert from his justice) is not to be understood of him who is truly just, but of him who only seemeth to men to be just. For neither can he who is truly righteous, finally fall from justice to iniquity and die therein; of which final and perfect aversion the Prophet speaketh. Now Hypocrites being just only before men, do never obtain true remission of nnes before God; therefore it cannot be proved by this sentence, that it is frustrate ..  
14 That Mat. 18. So your heavenly Father shall do to you, unless you forgive every one to his brother from the heart their offences, doth not conclude, That sins once truly released can agaïne be called into judgement, but this only, That such men are deceived, who think their debts to be remitted from God unto them, when as they do not forgive trespasses to their brethren.   
FINIS.