THE COLLEGIATE SUFFRAGE OF THE DIVINES OF GREAT BRITAIN, CONCERNING THE FIVE ARTICLES CONTROVERTED IN the Low Countries. Which Suffrage was by them delivered in the Synod of Dort, March 6. Anno 1619. Being their vote or voice foregoing the joint and public judgement of that Synod. LONDON, Printed for Robert Milbourne, and are to be sold at his Shop in Paul's Churchyard at the sign of the Greyhound. 1629. The five Articles controverted in the Low-Countries, and discussed in the Synod of Dort. 1. Concerning Gods Predestination. 2. Of Christ's death, and man's Redemption thereby. 3. Of Freewill in the state of corruption. 4. Of conversion unto God, and the manner thereof. 5. Of the Perseverance of the Saints. THE SUFFRAGE OF THE DIVINES OF GREAT BRITAIN CONCERNING THE FIRST ARTICLE: That is of Election, That is of Reprobation, First of Election, Orthodoxal, which we lay down and confirm. First of Election, Erroneous, which we reject and confute. The Positions, Orthodoxal, which we lay down and confirm. The Positions, Erroneous, which we reject and confute. THE FIRST ORTHODOXAL POSITION. THe decree of Election, or predestination unto salvation is the effectual will of God, by which according to his good pleasure, for demonstration of his mercy, he purposed the salvation of man being fallen; and prepared for him such means, by which he would effectually and unfallibly bring the Elect to the self same end. THE EXPOSITION AND CONFIRMATION OF THE POSITION. WE call this Decree of Election an effectual will of God, because it respects not merely and only a way set down and leading to life, leaving man so ordained in the power of his own free will, (after such manner as Adam was ordained to happiness) but it doth respect and fore-appoint the very issue of this Ordinance. For this will is conjoined with the power of God, Ephes. 1.11. Esa. 14.24. The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass, and as I have purposed, so shall it stand. Psal. 113. Whatsoever the Lord would, that did he in heaven and in earth: (upon which place see St. Austin, Enchirid. c. 75.) Rom. 8.30. Whom he hath predestinated, those he glorified. john 6.39. This is the Father's will that sent me, that of all, which he hath given me, I should lose nothing. And vers. 37. All that the Father giveth me shall come unto me. We acknowledge no other moving cause of this will, besides the mere good pleasure of God. Rom. 1.18. He hath mercy on whom he will have mercy. Ephes. 1.11. Being predestinated according to the purpose of him, who worketh all things according to the counsel of his own will. Rom. 9.11 Before the children were borne, when they had done neither good nor evil; that the purpose of God according to Election might stand. But God doth deal with certain men after this especial manner for manifestation of his own mercy. Rom. 9.23. That God might make known the riches of his glory toward the vessels of mercy. Yea and to them considered in the state of Adam's fall, namely for the freeing them out of the mass of perdition. Eph. 1.4. In him [to with Christ] he hath chosen us. 1 Tim. 1.15. Christ came to save sinners. Finally, lest Gods working in time should vary from his eternal purpose, he who did effectually destinate the elect unto salvation, doth also afford them means agreeable to this foresaid intention; that is to say, those means, which God knew would without fail bring them to salvation. 2. Tim. 1.9. He hath saved us with an holy calling. 2 Thess. 2.13. God hath chosen you unto salvation in the sanctification of the Spirit, and belief of the truth, to which he hath also called you by our Gospel. Ephes. 1.4. He hath chosen us, that we might be holy and without blame. Mat. 13.11. To you it is given to know the mysteries of the kingdom of heaven. Out of which testimonies of Scripture it is evident, that God by his foregoing decree of Election hath subordained all these things (to wit, the knowledge of the Gospel, Vocation, Faith, justification, Sanctification, and Perseverance) for the obtaining of the fore-determined salvation. Out of many sayings of the Fathers we gather a few. Aug. de praedest. Sanct. c. 19 When he predestinated us, he foresaw his own work, who maketh us both holy and without blame. Idem de corrept. & great. c. 14 When God determineth to save a man, no will of man resisteth God: for to will or to nill is so far forth in the power of him that wils or nils, that it can neither hinder the will of God, nor yet surpass his power. He doth so teach them, Idem de great. Christ. cap. 13. who are called according to his purpose; bestowing at once both to know what they are to perform, and also to perform what they know. Although a great part of mankind do either reject or slight the grace of the Saviour, Prosp. de vocat, lib. 1. cap. 9 yet the elect, and those which are foreknown, and so differenced from the many, are reckoned for a certain special collective body, so that out of the whole world another entire world may seem to be freed. There is a portion of mankind, Idem Devo●●● lib. 2. cap. 3. which is promoted by the means of faith, inspired from God to high and eternal salvation by special graces. THE SECOND POSITION. CHrist is the head and foundation of the Elect: so that all saving graces prepared in the decree of Election are bestowed upon the elect only for Christ, through Christ, and in Christ. GOD, in the eternal Election of particular men, by one and the self same act, both doth assign Christ their head, and also doth appoint them according to his good pleasure the members of Christ: out of which purpose even before their vocation (which is afterward performed in time) God doth behold them as given unto Christ, and chosen in him, and accepted of himself. Ephes. 1.3. He hath blessed us in all spiritual benediction in Christ. v. 4. He hath chosen us in him. v. 7. In whom we have redemption and remission of sins. v. 13. In him we are sealed. Whatsoever is intended to the Elect from all eternity, is (as we may so say) shut up in the will of God, neither is it immediately imparted unto us, but for Christ, in Christ, and by Christ. Coloss. 2.3. In whom are hid all the treasures of wisdom and knowledge. v. 7. We are rooted and built up in him. v. 10. Ye are complete in him. Lastly, he is the fountain, from which all the streams of saving grace do flow to us. john 1.16. Of his fullness have all we received grace for grace. 2 Tim. 1.9. He hath called us with an holy calling, according to his purpose and grace, which was given us in Christ jesus before the world began. As he was predestinated that one, Aug. de praedest. Sanct. cap. 15. that he might be our head: so we being many, are predestinated, that we might be his members. God calls many predestinated his sons, Cap. 16. that he might make them the members of his own predestinated only Son. After the fall of man, De bon. persev. cap. 7. God would have it an act of his mere grace alone, that man should come unto him. And this grace he placed in him, in whom we also have obtained this our lot, who were predestinated according to his purpose. THE THIRD POSITION. FAith, Perseverance, and all gifts of grace leading home unto salvation, are the fruits and effects of Election. WE acknowledge in some men certain gifts of grace, which are to be reduced to the common supernatural providence of God. But those gifts, which have an infallible connexion with glory, and do work effectually for the obtaining thereof: (as justifying faith and persevering) are the very effects of eternal election. Act. 13.48. As many as were ordained to eternal life, believed. Tit. 1.1. The faith of the Elect of God. 1 Pet. 1.5. We are kept by the power of God by faith unto salvation. Prosp. epist. ad Aug. 361. By this predestination of the purpose of God, they are faithful, who are fore-ordained unto eternal life. Aug. de praedest. Sanct. c. 10. The predestination of God is the preparation of grace, and grace is the very effect of predestination. When therefore God promised to Abraham, that the Gentiles should believe in his seed, he made not this promise with respect to the power of our will, but out of his own predetermination: for he promised that which he himself would do, and not what men would do. Cap. 16. Hath he not said, Not of works, but of him that believeth? He hath taken wholly even this from man, that he might attribute the whole to God. Cap. 17. Let us understand the vocation, by which they are made the Elect, not as if they were chosen, because they had believed, but they are chosen, that they may believe. For if they were therefore chosen, because they had believed, they had chosen him first be believing in him, that they might so come to be chosen. These gifts of God are given to the Elect (who are called according to the purpose of God) of which kind of fruits these are, namely both to begin to believe, and to persevere in faith to the end of this life. THE FOURTH POSITION. THe decree of Election is definite, not conditional; it is irrevocable, and immutable, so that the number of the Elect can neither be increased, nor yet diminished. IN predestination the means to salvation are no less absolutely decreed, than salvation itself. For howsoever salvation, in the execution thereof, dependeth upon the conditional use of the means, yet the will of God electing unto salvation is not conditional, incomplete, or mutable: because he hath absolutely purposed to give unto the Elect both power and will to perform those very conditions, namely, repentance, faith, obedience, and perseverance. For the Decree of God predestinating cannot be conceived after this form, I will choose Peter to eternal life, if it shall so happen that he doth believe, and persevere: But rather after this manner: I do choose Peter unto eternal life, which that he may infallibly obtain, I will give unto him persevering faith. 2 Tim. 2.19. The foundation of God standeth sure, God knows who are his. Rom. 9.11. That the purpose of God might remain according to election. Rom. 11.28, 29. Beloved according to Election. For God's gifts and calling are without repentance. Prosp. ad Cap. Gall. Resp. 8. This adoption of the sons of God, this fullness of the Gentiles, was foreknown and preordained in Christ, which from the beginning unto the end is built up with living and choice stones. Of these stones not one is cast out, not one lessened, not one snatched away. Erroneous Opinions, or unsound Doctrines, concerning Election, which we reject. THE FIRST. THat the Decree by which God hath purposed in Christ, and for Christ, to save those, which repent▪ and believe unto the end, is the whole and entire decree of predestination unto salvation. TRue indeed, this is God's decree declaratory of salvation to be proclaimed to all equally and without difference; as also prescribing the manner by which the elect are to be brought to salvation. But in this the whole fabric of God's praedestination (set down in the holy Scriptures) is not explained. For the decree of predestination doth infer some certain particular persons to be predestinated, those being known to God, and severed from others by this very decree of Election, Matt. 20.16. Many are called, but few are chosen. Rom. 11.5. A remnant according to Election. 2 Tim. 2.19. The Lord knows who are his. But the abovenamed decree doth predestinate no man de facto, or by certain event; it severeth none from the rest; it writeth no name in the book of life. Though such a decree be established, yet might all men notwithstanding be reprobates: God might neither have now, nor have had, nor have hereafter any Church upon earth. Which absurdity being granted not only that promissory decree might fail, Matt 28.30. I am with you always unto the end of the world, but even the whole Scriptures might be annihilated, which doth necessarily suppose a church in being, to which, and for which the Scripture was indicted. Lastly, if there were no other decree of predestination than this, Christ himself should not be appointed by any foregoing decree of God, to be for certain the head of the Church; because to him there should be no members infallibly assigned; neither could Christ be said infallibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have the pre-eminence, as a King, except there were given unto him by the positive decree of God, some, who were to be certainly his subjects. When yet the Scripture doth no less intimate unto us the certain and irrespective decree of God in making Christ our head & King, than it doth concerning his taking our flesh, and suffering for us. The Apostle (Eph. 1.) having set down the mystery of our Redemption, by Christ's Passion, Resurrection, & Ascension, presently adds vers. 22. (as flowing from the same decree) and gave him to be the head over all things to the Church which is his body, Lu. 1.33. Of his kingdom there shall be no end. Act. 2.30. God hath made him Lord. This predestination of the Saints is nothing else, Aug. de persev. cap. 14. than God's foreknowledge and preparation of those benefits, by which they are most certainly freed, whosoever are freed. THE SECOND ERRORNEOUS OPINION. THat the peremptory Election of particular persons is made upon the fore sight and consideration of their faith in Christ, and of their perseverance in the same faith, as upon a Condition fore-required in electing. FAith foreseen, and perseverance in faith do follow the decree of vocation according to God's good purpose. But such vocation doth depend upon the foregoing decree of predestination. Rom. 8.30. Those whom he predestinated those he hath called. Act. 13.48. As many as were ordained to eternal life, believed. 1. God foresees no man as persevering in faith and holiness unto the last gasp, but him, whom he decreed by his foregoing will so to keep, but him, whom he really guideth and directeth through his whole course of life, and preserveth in the way of salvation by an operation, and special protection flowing from God's foresaid will. john 10.28, 29. My sheep shall not perish for ever, neither shall any one take them out of my hand, neither can any one of them take them out of my Father's hand. Mat. 24.24. That they should seduce, if it were possible, the very Elect. Since therefore perseverance in faith is grounded upon the Election of God, Election cannot proceed from the fore-required condition of persevering faith. 2. Furthermore, the decree of giving glory and salvation unto steadfast believers in the end of this life, as the reward of faith and obedience performed, is an act of justice, or at least of faithfulness and truth. But according to the Scriptures, Election is a free act, not of debt, but of grace, an act of love and special mercy founded upon the mere good will of God. Luke 12.32. It is your Father's good pleasure to give you the kingdom. Eph. 1.11. Being predestinated according to the purpose of him, who worketh all things after the counsel of his own will. 3. By the like reason faith foreseen is to be excluded from Election, as fore-seen works: that is to say, God may be said as well to have elected holy men for the condition of sanctification, as believers for the condition of faith. For who seeth not, that this faith foreseen doth in truth pass into the nature of a work? which appears more evidently by the annexed condition of perseverance; by which is intended nothing else, but the fruits of obedience and holiness, and the whole harvest of all good works. 4. Lastlie, by granting this Election upon God's foresight, it follows that Christ was chosen by us, before we were chosen by him, contrary to that joh. 15.16. Ye have not chosen me, but I have chosen you. Which divine Oracle is often urged by St. Augustine, to this purpose. Neither doth faith itself go before that Election, Aug. de Pers. Sanct. c. 10. which the Lord intendeth saying, ye have not chosen me, but I have chosen you; for he did not choose us, because we have believed, but that we may believe; lest we should be said to have chosen him first. No merits of man-doe go before the Election of grace: Prosp. ad excep. Genuine. resp. ●. yea and faith itself, whence begin all merits, is the gift of God; lest grace should not be grace, if any thing should go before it, for which it may be given. THE THIRD ERRONEOUS OPINION. THat faith and perseverance in faith are not fruits or effects of Election to salvation. IF God (who is the only giver of persevering faith) before he gives such faith, or decrees to give it, doth foresee, that it will by the very giving of it, bring salvation to the receiver, then without doubt he gives it also with this intent, and absolute purpose, that it shall bring salvation. But so to give, is to give out of a foregoing purpose infallibly to save, which is all one as to give by the decree of Election. Therefore persevering faith is the fruit of this decree, or a special grace prepared in this decree. Whence it is called. Tit. 1.1. The faith of the elect of God, Ephes. 1.5. Having praedestinated us into the adoption of Children. But into the actual estate of this adoption we are admitted by faith, joh. 1.12. He gave them the power (or privilege) to become the Sons of God, even to them that believe on his name; Therefore faith itself arises from praedestination. THE FOURTH ERRONEOUS OPINION. THat Election to salvation is not one and the same, but that there is one indefinite, another definite; and this either incomplete, revocable, changeable: Or complete, irrevocable unchangeable ALthough there are diverse acts of God's Election, which may be assigned according to diverse objects, namely, of the end, and of the means; yet the Scripture no where makes mention either of the diverse degrees or kinds of Election. 1 For Election is a certain infallible ordaining of several persons to salvation, in the mind and will of God. Therefore this indefinite Election (here supposed) is no true election, because it ordains no singular person to salvation, but it only shows and prescribes the manner of coming to salvation promiscuously to all. 2 Besides, seeing Election is perfited with one act, and ex natura rei, according to the nature of the thing itself, is as the Schoolmen speak, in the number of those things which do not grow and increase by degrees, (as sanctification, mortification, and such like) but which do consist in indivisibili, without latitude, (such as justification or absolution from sins) surely it cannot be imagined to be capable of intention or remission, and therefore by no means doth it admit a gradual perfection, that it may be thought to be incomplete, or unfinished to day, and complete or fully finished to morrow: Much less can this maimed halfe-election be accounted election, which doth not ordain to salvation infallibly, but disposes only by some quality or contingent act, which in the judgement of the very devisers thereof, hath no necessary connexion with eternal life. 3 Lastly, that which is said to be revocable, and changeable, cannot be true election, because election signifies the constant purpose and unchangeable counsel of God ordaining the elect unto bliss. Heb. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God shows unto the heirs of promise the immutability of his counsel. Aug. quesi. disp. de praed. Act. 10. Two things follow predestination, an affording of aid to obtain the end, and the very obtaining of the end itself. He that will have God's disposal of things to be changed according to the mutability of free will, Prosp. ad Cap. Gall. resp. 8. professeth that the judgements of God can be searched by him. THE fifth ERRONEOUS OPINION. THat the object of peremptory and complete Election is man considered no otherwise than in the end of his life. 1 IN the end of this life a believer is considered not as to be elected, but to be brought into the kingdom prepared for him before the foundation of the world. 2 Tim. 4.7. I have fought a good fight. I have finished my course: Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous judge shall give me at that day. The Apostle did not say, henceforth now God shall elect me to the Crown of righteousness, but shall give it. 2 Furtherfmore, if election should begin at the end only of this life, the reason or argument drawn from predestination or election could confer nothing at all to the faithful, for finishing their course in faith and godliness. But predestination extends itself as well to the means in the way, as to the end in the conclusion of our life, and as it were carrieth the Elect by infallible means to the appointed mark or goal. Rom. 8.30. Whom he did predestinate, them he also called, and whom he called, them he also justified, and whom he justified, them he also glorified. But if man considered only as in the last moment of this life, were the object of complete election, all those things should be inverted thus, Whom he called, those he will justify, and whom he justifies, those he will hereafter predestinate. 3 Moreover, 2 Tim. 1.9. We are called with a holy calling, according to his own purpose and grace, which was given us in Christ jesus before the world began. This purpose of God since it goes before this holy calling, and forelayeth the foundation to it, considers man as the subject of a sure election, according to this purpose, not as he standeth in the end of this life, but as he was before the beginning of this life, yea before the world began, appointed by God's purpose to a most complete Election. Neither truly can there be settled any definite election, to eternal grace, to faith, to adoption, (Eph. 1.5.8.) if these things be considered as hanging in uncertainty; neither shall the future perseverance of the Elect be fore-ordained by God, but only foreseen in the man to be elected, and so this act of God shall be only an approbation following, (such as may be performed by man, that knows not what is to come hereafter) not a foregoing and operative Election: such as all elections, in reason, and by force of the name of Election, must needs be. 4 Last of all. john 10.16. The Gentiles not yet called, much less settled in final perseverance, are by our Saviour styled his sheep, being indeed then separated by the foregoing mark of entire and complete election. He that makes men sheep, Aug cont. Ep. Pelag. l. 4. c. 6. doth make free men's wills unto obedience▪ but why doth he (with whom there is no acception of persons) make those men sheep, and makes not others? O man who art thou that repliest against God? Ye say that jacob was elected for his future works, Lib. 2. cap. 6. which God knew he would do, and so you contradict the Apostle, saying: Not of works: as if he could not have said, Not of present works, but or works of come. Aug. de praedest. Sanct. cap. 17. They are elected before the foundation of the world, by that predestination, in which God foreknew what he would do; they are elected out of the world by that calling, by which he fulfilled that which he did predestinate. THE sixth ERRONEOUS OPINION. THat in this life no man can receive any fruit or perceive any sense of his own election, otherwise then conditional. Filial adoption is the proper, natural, and unseparable fruit of Election, and is to be perceived by the Elect in this life, the spirit of adoption revealing it to their hearts. Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. If a son, than an heir of God. Rom. 8.15, 16 Ye have received the spirit of adoption, whereby we cry Abba Father. The Spirit itself beareth witness with our spirit that we are the children of God. Eph. 1.14. Ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance. He saith the earnest of our inheritance, which is an infallible sign, that we shall never be disinherited, but shall at length obtain our inheritance. Rom. 5.2. We glory in the hope of the glory of God. And v. 5. This hope maketh us not ashamed. Neither is there any falsehood in this solid peace of conscience, in the glorying of the godly, or in this infused hope, because these gifts are both sent by God to the elect; and to this end are they fastened in their minds, that they may be certain arguments of their unchangeable election. We confess, our election is not to be perceived by us à priori, by the causes: but the proper effects of it may be known. And from the proper effect upward to the cause, the argument is good. We likewise grant that the assurance of election in the children of God themselves, is not always so constant and continual, but that oftentimes it is shaken with temptations, and for a time suppressed, so that not only the degree of assurance is lessened, but even election itself, in respect of the sense and apprehension of the Elect, seems uncertain, and ready to vanish. Lastly, we confess that the Elect justified, when they fall into grievous sins and cleave unto them, are not only deprived of the present taste of their election, but also conceive a great fear of the contrary, namely of God's wrath and revenging justice: and that deservedly: seeing the holy Ghost vouchsafes not to communicate this heavenly and sweet Manna of comfort to a defiled conscience, yet wallowing in its own filthiness, but only to a clean heart, and such an one as exerciseth itself in the practice of faith, repentance, and holiness. But we think that the minds of the faithful being wakened, and rising out of their pollutions, are renewed by God and comforted again, with a sweet sense of eternal life, prepared for them before the foundation of the world, and in due time undoubtedly to be conferred upon them. Clem. Alex. Stromat. A faithful man hath received by faith, that which is uncertain to others, and layeth hold on the promise. Tertull. advers. Mar. lib. 5. That it might be certain that we are the sons of God, he hath sent his Son into our hearts crying, Abba, Father. Who is just, Bern. Epist. 107 but be that returns love to God, that loved him, which comes not to pass but by the spirit revealing to a man by faith the eternal purpose of God concerning his salvation. Which revelation is nothing else but an infusion of spiritual grace, by which while the works of the flesh are mortified, man is prepared to that kingdom, which flesh and blood doth not possess, receiving together in one spirit, both whence be may presume he is beloved, and whence he may return love, lest he should be loved in vain, or without returning love again. THE SEVENTH ERRONEOUS OPINION. THere is no election of Infants dying before they have the use of reason. IF one absurdity, or unsound doctrine be granted, more of the like will follow. This here follows upon that, that they require in all divine Election, faith foreseen, upon which it may be grounded, which indeed cannot be foreseen in such infants. But we on the contrary evidently prove that these tenets are against all Divinity. 1 They who have an entrance in time unto life eternal, without all doubt were elected to life eternal before all time. Otherwise the number of them that are glorified should exceed the number of them that are predestinated, which is impossible. For that proposition must be understood reciprocally with equal extension of both terms. De Predest. c. 17. Whom he hath predestinated, those he hath glorified, namely, these and no other, (as Saint Austin inferreth.) But the Scripture supposes the names of some Infants to be written in the book of life, and that they must appear before the judgement seat of God, Rev. 20.12. and be admitted into the new jerusalem, Rev. 21.27. of such is the Kingdom of heaven, Luke 8.16. 2 Whosoever are admitted only into the Kingdom of Heaven, were before out of God's free good pleasure chosen unto the Kingdom of Heaven. But to as many infants as enter into Heaven, eternal life is a gracious gift through jesus Christ, Rom. 6.23. therefore they were chosen to that Kingdom in Christ. But if this be the meaning of this Position; That there is no election of Infants, that is to say, of infants one before another, as if all were promiscuously saved; neither truly hath that supposition any good ground; nor this being granted, will the foresaid position follow. For the circumstance of age is impertinent, and hath no operation to the establishing or takeing away of God's election. Suppose therefore all infants to be saved, not one being rejected, yet because Election and preterition look upon the common heap, not the age, they are segregated, though not out of the number of infants, yet out of the whole lump of sinful mankind; Which segregation is no less than a true election. The riches of the goodness of God have been poured forth upon the first beginnings of some infants, Prosp. de arbitr. ad Ruff. in whom neither the precedent, nor the future piety was the motive for Gods choosing them. Infants having no wills, Prosp. Epistola ad Aug. no actions of their own, are segregated not without the judgement of God; Some being taken as heirs, some are let pass as debtors. God helps those infants, Aug. de bono persever. cap. 11. whom he will; though they neither will, nor run, whom he hath chosen before the foundation of the world in Christ. THE EIGHTH ERRONEOUS OPINION. THat the good will of God, by which out of many possible conditions, he hath decreed to choose faith only, and to accept it for the condition of bestowing salvation, is that only or chief good pleasure of God, whereof the Scripture speaks, and out of which all singular persons are chosen. WE do not deny, but that there is such a good pleasure of God, laid open in the Gospel, by which he hath decreed to choose faith as a condition for conferring salvation, that is, by which he would have the actual obtaining of salvation, (especially of those which are of ripe years) to depend upon the condition of foregoing faith. And this is the joyful and saving message to be published to all Nations in the name of Christ. But this is not the very decree of Election, properly taken, and so much is set forth by the Apostle Paul. 1 For that decree is Active, ordaining some particular persons to salvation, not disposing in things, or of the connexion of things in order to salvation: and it is confined to the creatures themselves, not unto qualities, Ephes. 1.4. He hath chosen us, to wit, Men, Rom. 8. Those whom he hath predestinated, that is to say, Men, Mat. 20. Few are chosen, That is, few Men. 2 But the quality itself of faith is not in this sense called Elected, but prescribed to the Elect, and given and prepared from eternity. For it is one of the chief spiritual blessings, all which the chosen receive in Christ, Ephes. 1.2. 3 Lastly, it is not rightly affirmed, that particular men are elected out of this good pleasure, by which faith only is ordained, as the condition of bestowing salvation. For to be elected, is to be destinated to life eternal, others being overpassed. But in the foresaid decree, no person is chosen) no one person passed by, but all are alike called, and designed to salvation by one and the same condition. In God the disposing of future things, Aug de bano persever. cap. 16. by his unfallible and unchangeable foreknowledge, is no other thing then to predestinate. II. OF REPROBATION. THE FIRST ORTHODOXAL POSITION. REprobation properly called, or not-electing, is the eternal decree of God, by which out of his most free will he hath decreed, not so far to take pity of some persons fall'n in Adam, as to rescue them effectually, through Christ, out of the state of misery, and without fail to bring them to bliss. THe proper act of Reprobation, as it is opposed to Election, we think to be no other, than the denying of the same glory, and the same grace, which are prepared for the sons of God by Election. But glory and effectual grace, are prepared for them in the decree of Election, and with this very intent, that it should be effectual, that is, that by such grace the sons of God might without fail come to the foresaid glory. Such grace and glory to be prepared for Reprobates, we deny. This nonelection, we avow to be grounded upon the most free will of God. Rom. 9.11. That the purpose of God, according to election might stand, not of works, but of him that calleth. It was said, jacob have I loved, but Esau have I hated. (That is) I have not so loved him, as that through grace I should certainly bring him to glory. And v. 18. He hath mercy on whom he will have mercy, and whom he will he hardeneth: Again, (vers. 21.) Hath not the Potter power over the clay, of the same lump, to make one vessel unto honour, and another unto dishonour. And joh. 10.26. ye believe not, because ye are not of my sheep. Moreover, the glory of Heaven is due to none, but is the free gift of God, Ro. 6.23. Therefore God according to his most free will, can choose whom he will to glory, and overpasse whom he will, and that without any aspersion of injustice or hard dealing: since that in the bestowing of freegifts there is no place left for injustice. Neither is it any inclemency or cruelty, to deny that to any man, which is no way due unto him: especially when in the person presented unto there is found the highest demerit or desert of punishment, which is so far from expecting free gifts, that it cannot choose, but call for most just judgements: of which sort is the whole state of mankind represented to God, when he was to choose, or refuse whom he would among them. And what is here said of the bestowing of glory, is likewise to be understood of the giving effectual grace. Aug. de praedest. cap. 6. Behold mercy and judgement, mercy in Election, judgement upon those that are hardened. Idem de corr. et great. 13. They which do not pertain to the most certain and happy number of the predestinated, are dismissed and left to their own free will, etc. De bono persev. cap. 14. They which by God's deep judgement are not severed by the predestination of grace from the lump of perdition, to them are not applied Gods promises or workings, through which they might believe, if they should hear or see such things. THE SECOND POSITION. THis not electing or overpassing doth not presuppose in the man overpassed any quality or other condition, then that which is in the elect, and which is common to the whole corrupted heap. GOd choosing out of his mercy doth find every elect person in the corrupted heap, overwhelmed in the same misery with the rest, and by his present condition subject to death. Rom. 9.15. I will have mercy on whom I will have mercy. and ver. 23. That he may make known the riches of his glory on the vessels of mercy which he had prepared to glory. Also (ver. 22.) God willing to show his wrath and make known his power, etc. So equal objects and persons of the same condition being propounded, why God should free some, and not all, why these rather than them, he does not fetch the reason out of any disparity among them, but only out of God's free pleasure to show forth here his rich glory, there his just wrath, when he makes these (such as they were not) vessels of mercy, those, (such as they very near were) vessels of wrath. A type hereof is represented unto us, Ezek. 1.16. where the natural impurity of all men is set down (v 4.) and the goodness of God choosing, (v 6.) When thou wast in thy blood, I said unto thee, live▪ yea I said unto thee (others being left in their impurity.) Aug. de bon. persev. cap 7. Idem con●●. 1. julian. lib 5. c. 3. He which is freed let him love God's grace, he which is not freed, let him acknowledge his own debt, although all men out of the same mass of perdition and damnation, according to the hardness of their heart, do treasure up for themselves wrath, as much as in them lies, God notwithstanding through his merciful goodness does bring from that state some to repentance others according to his just judgement be does not bring. Prosp. de voc. gent. lib. 1. c 17. Grace doth find some, whom it may adopt among the most wicked at their last end, when many, which seem less guilty, have no part in this gift. THE THIRD POSITION. WHen God affordeth his saving Gospel to save Nations, he doth not this out of consideration of special worth in them: And when he denies this benefit to others, there is always a concomitant unworthiness in them, to whom it is denied. But the mere will of God is the only cause, why to these he will not show that mercy, which out of his good pleasure he vouchsafed to others no less unworthy thereof. DEut. 9.4. Say not in thine heart, for my righteousness, the Lord hath brought me in to possess this land, when for the wickedness of those Nations he hath driven them out from before thee: and (v. 5.) That he might perform the word that he swore unto thy Fathers. Upon the like motives God always finds in all places why he should not give his Gospel to be preached, or why he should take it away being once given. But where he affordeth it to a people, it is not for their righteousness, or less wickedness, then is otherwhere found; as if it were out of a kind of congruity or desert, but for his good pleasure and freedom of his spirit, which blows where it listeth, and as long as it will. Prosp de voc. gent. lib. 1. c. 16. If we will ascribe this to the merits of men's wills, that grace should be said to pass by the bad, and choose the good, the state of many innumerable Nations will confute us, to whom for so many ages the light of heavenly doctrine hath not shined. Neither can we say that their posterity were better men, of whom it was written; The Gentiles, which sat in darkness, have seen a great light. THE FOURTH POSITION. TO some of those, to whom the Gospel hath shined, although they be endued with many gifts of grace, yet of their own accord, and withal infallibly, they, by God's permission, fall into those sins, in which being forsaken and so remaining till death, they make themselves liable to just damnation. WE do not deny but these though being not elected, yet receive many effects of grace, such as reckoned up, Heb. 6.4. Illumination, taste of the heavenly gift of the good word, and of the powers of the world to come. All which they turn to their own greater destruction, being left to their own wills, and not being founded upon Christ according to the decree of Election, Rom. 11.7. The election hath obtained it, and the rest were blinded. He that falls away from Christ, Prosp. ad cap. Gall. resp. 2. and ends his life being an alien from grace, shall be damned for his last sins. And because his Apostasy could not be hidden from God's foreknowledge, nor frustrate the same, without doubt God never chose such a man, be never predestinated him, yea he never set apart from eternal death him, who was to perish. Some receive the grace of God, Aug. de correp. es gral. cap. 13. but for a time, they persevere not, they forsake God, and are forsaken of him: for they are left to their own freewill. THE fifth POSITION. GOd damns none, or destinates to damnation, except in consideration of sin. 1 GOd dispenseth the gifts of grace to his free will. Matt. 20. 15. It is not lawful for me to do what I will with mine own? Yet he never appoints the evil of punishment, but upon the foreseen guilt of men. Rom. 3. 9 The jews and greeks are all under sin. (v. 19) That every mouth may be stopped, and all the world guilty before God. Rom. 2. 9 Tribulation and anguish be unto the soul of every man that worketh evil. 2 Moreover, damnation is an act of vindicative justice, and therefore it must necessarily presuppose a precedent fault. Prosp. ad Cap. Gall. Sent. 14. A man that is not predestinated, perisheth by voluntary, not by constrained infidelity. Ibid. ad cap. Gall. resp. 16. The predestination of God hath neither excited, persuaded, nor forced the falls of those which perish, nor the untowardness of wicked men, nor the wicked desires of sinners, but God hath fore-ordained his own judgement, by which he will render to every one according to that he hath done. Erroneous Opinions. THE FIRST. THat the decree, by which God from all eternity, and that irrevocably, hath purposed out of lapsed mankind, to leave none but the impenitent, and incredulous, in sin, and under the wrath of God, as being aliens from Christ, is the whole andentire decree of Reprobation. 1 THis we deny, for the reasons alleged by us against the first erroneous position of Election. 2 Besides, in this decree, there is not contained the special will of God, not to take pity of whom he will, in which the decree of reprobation (as it is opposed to Election) is formally contained. 3 Add to this, that if this decree were granted, it might come to pass that God might passed by none, but that all might he chosen, and brought to eternal life. THE SECOND. THat Reprobation from salvation is not of one kind only, but is either indefinite and general, or else definite and particular: and that this is also divers, either incomplete, revocable, mutable: or else complete, irrevocable, immutable. REprobation, which is the negation of Election, doth set down to us the immutable will of God, by which he hath decreed not to take pity of that person, whom he passeth by, so far forth as to bestow upon him eternal life. Now this will of God doth not admit any change at all. Esa. 46.10. My counsel shall stand. Malach. 3.6. I am the Lord, I change not. Hereto may be added what we have formerly set down at the fourth orthodoxal position, and at the fourth erroneous position concerning Election. Prosp. de vocat. Gen●. lib. 2. c. 33. All the children of adoption, before the foundation of the world, were chosen: In which election what man soever was not foreknown in Christ, shall not by any means be joined unto him. THE THIRD. THat no man after Adam's fall was overpassed by the mere will of God, but all reprobation of particular persons was made upon consideration of their antecedent infidelity, and final perseverance in the same. MOst certain it is, that God from all eternity did know, that those, whom he should pass by, would dye in their infidelity. But it is false that this foreseen infidelity should be the cause of his not-electing them. 1 For all men, and every man in particular, if not elected to persevering faith, are foreseen, as persevering in infidelity; and no man is foreseen as with out fail persevering in his infidelity, but he, whom God in the disposing of effectual grace by his antecedent decree hath passed by, joh. 20. 26. Ye believe not, because ye are not of my sheep. 1 joh. 2. 19 If they had been of us, they had continued with us. The Apostle fetcheth this preterition, or nonelection from the mere will of God; as it is manifest out of the forecited places, at the first Orthodoxal position concerning Reprobation, & at the second error concerning Election. 2 To conclude, if we shall set down for a ground, that no man is reprobated, but for his foreseen impenitence, and final incredulity, there should be no mystery in the decree of Reprobation, nothing unsearchable, nothing beyond our reach; quite contrary to that of the Apostle, Rom. 11.33. Oh the depth, etc. to that, Rom. 9.20. What art thou O man, who disputest against God? Aug. Epist. 107. We know that grace is not given to all men, and that where it is bestowed, it is not given according to the merit of their works, neither yet according to the merit of their will, to whom it is given. Ibid. Many are not saved, not because they would not be saved, but because God will not. That is, because God is not pleased to bestow special effectual grace upon them. THE FOURTH. THat no man is considered of God, as reprobated, passed by, or not elected, except in the very moment of death. THis is manifestly false, because the consequents of this preterition, are apparently showed toward them, whom God doth paste by, even in this life. Such are those descriptions obvious in the holy Scriptures. Of not calling according to the purpose of God; Gods permitting men to walk in their own ways, that their hard hearts are not mollified. With whom God deals after this manner, those he considers, as men, whom he had formerly passed by, or not-eglected, Ro. 9 God hated Esau before he had done either good or ill. Mat. 13. To some it is not given to know the mystery of the Kingdom of Heaven. The Suffrage concerning the second Article. THE FIRST POSITION. Out of an especial love and intention both of God the Father, and of Christ himself, Christ died for the Elect, that he might effectually obtain for them, and infallibly bestow on them both remission of sins, and salvation. THis first proposition declareth, that the Elect shall without fail have remission of sins, and eternal life by the death of Christ, and that out of the especial love and intention of God the Father, and Christ. This is proved out of the holy Scriptures, which do show forth the efficacy of the death of the Son of God in respect of the Elect, john 11.51. jesus must dye for the Nation, and not only for that Nation, but that he might gather into one the son of God, which were dispersed, Ephes. 5.25. God loved the Church, and gave himself for it, that he might sanctify it, etc. In which words is declared the intention of Christ offering himself, as the same offering concerneth the infallible bestowing of salvation. THE SECOND POSITION. Out of the self same love by and for the merit and intercession of Christ, faith, and perseverance, are given to the same Elect, yea and all other things, by which the condition of the covenant is fulfilled, and the promised benefit, namely, eternal life is obtained. THis position showeth, that out of the death and intercession of Christ, those gifts of grace do flow to the Elect, by which they are effectually brought to life eternal. Rom. 8.32.33.39. He that spared not his own Son, how shall he not even with him give us all things? Heb. 8.10. I will give my laws into their minds, and in their hearts I will write them. For that grace, which is given unto the Elect for the death of Christ, is the grace of effectual redemption. Now we understand by the grace of redemption, not such a grace, by which men may be redeemed, if they will, but by which they are in event mercifully redeemed, because God so willeth. THE THIRD POSITION. GOd taking pity on mankind being fall'n, sent his Son, who gave himself a ransom for the sins of the whole world. IN this oblation of Christ we consider two things: the manner of calling of men to the actual participation of this sacrifice, and the benefit diverse ways redounding unto men by the same sacrifice. As for the manner, there is no mortal man, who cannot truly and seriously be called by the Ministers of the Gospel to the participation of remission of sins, and eternal life by this death of Christ. Acts 13.33.39. Be it known unto you that remission of sins is preached by Christ. john 3.17. He that believes not, is condemned, because he hath not believed in the Son of God. There is nothing false, nothing colourably feigned in the Gospel, but whatsoever is offered or promised in it by the Ministers of the word, is after the same manner offered & promised unto them by the Author of the Gospel. Touching the benefit by the death of Christ, in which is contained an infinite treasure of merits, and spiritual blessings, the actual fruit doth redound to men after that manner, and that measure, and by the same means, as seems good to God himself. Now it pleaseth God even after the acceptation of this sacrifice, no otherwise to bestow actually upon any man remission of sins and eternal life, then by faith in the same Redeemer. And here that same eternal and secret decree of Election shows itself, in as much as that price was paid for all, and will certainly promote all believers unto eternal life, yet is not beneficial unto all; because all have not the gift of fulfilling this condition of the gracious covenant. Christ therefore so died for all, that all and every one by the means of faith might obtain remission of sins, and eternal life by virtue of that ransom paid once for all mankind. But Christ so died for the elect, that by the merit of his death in special manner destinated unto them according to the eternal good pleasure of God, they might infallibly obtain both faith and eternal life. THE FOURTH POSITION. Upon this merit of Christ is founded that general promise of the Gospel, according to which all that believe in Christ may really attain remission of sins, and eternal life. THat this promise is universal, and founded only upon the death of Christ, it is evident out of the 10. of the Acts 43. To him give all the Prophet's witness, that they shall receive remission of sins, by his name, as many as believe in him, etc. Rom. 3.24.25. Whom God hath set forth to be a propitiation through faith in his blood. Therefore although this promise be not divulged unto all in every time and place, yet it is of that nature, that it may be truly published to all and every one: For the nature of the promise extends itself perpetually to mankind, although the knowledge of the promise according to the special providence of God, is published sometimes to these, sometimes to other Nations. Mark 16.15. Go into all the world, and preach the Gospel to every creature. He that believeth, etc. THE FIFTH POSITION. IN the Church, wherein according to the promise of the Gospel salvation is offered to all, there is such an administration of grace, as is sufficient to convince all impenitents and unbelievers, that by their own voluntary default, either through neglect or contempt of the Gospel, they perish, and come short of the benefit offered unto them. CHrist by his death not only established the evangelical covenant, but moreover obtained of his Father, that wheresoever this Covenant should be published, there also, together with it, ordinarily such a measure of supernatural grace should be dispensed, as may suffice to convince all impenitents and unbelievers of contempt, or at least of neglect, in that the condition was not fulfilled by them. Here two things are briefly to be explained. Whereof the first we put down for a supposition: That some measure of grace is ordinarily offered by the Ministry of the Gospel. The second for a position: That that grace is sufficient to convince all impenitents and incredulous persons, either of contempt, or at least of neglect. The first is plain out of the Scriptures. Esay 59 and the last verse. This is my covenant with them, saith the Lord: My Spirit that is upon thee, and my word, which I have put in thy mouth, shall not depart out of thy mouth from henceforth, and for ever. Hence it is evident that the word and the Spirit are inseparably joined together by the promise of God in the Ministry of the word. Hence the Ministers of the new Testament are called the Ministers, not of the letter, but of the spirit, not of the kill letter; but of the spirit that giveth life. 2 Cor. 3.6. The ministry of the Gospel. v. 8. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The ministration of the Spirit. Hence is the Gospel styled, Tit. 2.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saving grace, or the grace that bringeth salvation: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 5.19. The word of reconciliation. And our Saviour, Luke 10.9.11. when he sent the 70. Disciples to preach the Gospel, commanded them, that they should say to the people, to whom they preached it, The kingdom of Heaven is come near unto them. Because that some supernatural grace is offered unto them, to whom the Gospel is preached. It is not well said, Prosp. ad cap. Gali. resp ad ob. 4. that all those are not called to grace, to all whom the Gospel is preached, although there may be some, who obey not the Gospel. The second is proved out of the 15 of john 22. If I had not come and spoken unto them, they had not had sin, but now have they no cloak for their sin. Out of this place it is certain, that Christ in propounding the Gospel, did withal dispense that internal grace, which so far forth sufficed, that in that they accepted not, or rejected the Gospel, they might be justly taxed of positive infidelity. john 3.19. This is condemnation, that light is come into the world, and men loved darkness rather than light. So are men justly damned, because they turn away from the light of the Gospel. Heb. 2.3. How shall we escape if we neglect so great salvation? For the neglect of salvation offered in the Gospel, we are subject to just punishment: therefore salvation is offered in the Gospel. Heb. 4.12. The Word of God is quick and powerful, and sharper than any two edged sword, piercing even to dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Hence it comes to be manifest that there is such power and efficacy of the word, that it insinuates itself even into the secretest closerts of the soul, and as it doth without fail quicken those which truly believe; so it doth truly inflict a deadly wound upon the stubborn. Lastly, the Scripture threateneth most bitter punishments to those, who do not receive; who neglect, who despise, the preaching of the Gospel. Mat. 10.14. Whosoever shall not hear your words, It shall be easier for Sodom. Heb. 6.4. It is impossible for those, who were once enlightened and have tasted of the good gift of God, etc. For the earth which drinketh in the rain, and yet beareth thorns, and briars, is nigh unto cursing. THE sixth POSITION. NOtwithstanding this general Covenant of saving those that believe, God is not tied by any covenant or promise to afford the Gospel, or saving grace, to all and every one. But the reason why he affords it to some, and passeth by others, is his own mercy and absolute freedom. 1 CHrist hath no otherwise established this covenant, then that the communication of this covenant should remain, in the free & full power of the Father. But God in giving one grace is not tied to the giving of another. Matt. 10.15. Is it not lawful for me to do with my own what I will? No such covenant or promise is to be found in the Scriptures. God promiseth in the old Testament, that the preaching of the Gospel should be communicated to the Gentiles. In the new Testament the partition wall is broken down, and it is given in charge to the Apostles, Mark 16.15. Go into all the world and preach the Gospel unto every creature: but God no where promised, that universally in the world, at one and the same time it should be preached. Epistola ad Russ. & de vocat. gent. lib. 2 cap 3. Nay rather (as is well noted by Prosper,) Even at that very time, in which the preaching of the Gospel was sent to all Nations, he, who would have all men to be saved, and come unto the knowledge of the truth, yet forbade the Apostles to go to some places. And so by this stopping or delaying of the Gospel, many were so foreslowen, or hindered, that they died without the knowledge of the truth, and without sanctifying regeneration. Let the Scripture speak what was done. But passing through Phrygia, and the Region of Galatia, they are forbidden by the holy Ghost to preach the word in Asia, but after they were come to Mysia, they assayed to go into Bythinia, but the spirit suffered them not; Thus far Prosper. 2 Moreover, it is plainly evident (notwithstanding this universal Covenant, which was of force even in the old Testament) that God revealed not the knowledge hereof unto the Gentiles, Psal. 147.8.19.20. He showeth his word unto jacob, he hath not dealt so with any Nation, and therefore they knew not these laws. Acts 14.16. God in times past suffered all Nations to walk in their own ways. Yea and in our days scarce the sixth part of the habitable world have given their names to Christ. But if in fact and event God hath never vouchsafed the preaching of the Gospel to all and every one, certainly than he is not bound so to afford it. For he doth, whatsoever he hath bound himself to do. The same also is to be said of saving grace. We no where in the Scriptures meet with any mention of any promise, by which God hath bound himself to impart this grace to all and every one. Nay rather the Scripture makes mention of God's liberty in commiserating, Rom. 9.18. God hath mercy on whom he will have mercy, notwithstanding this covenant grounded in the blood of Christ. And although God doth bless with many benefits all men, yea even the most ungrateful, which live without the lists of the Church, and although all men (as being sinners) stand in need of saving graces, yet is he obliged to none, either to bestow the one or the other. 3 Lastly, it is concluded out of the holy Scriptures, that some are judged and condemned for sins committed only against the law of nature, Rom. 2.14.15. Whereby is employed, that upon invincible ignorance they are excused for not fulfilling the Law of faith. Which excuse can have no place, where God proclaims his Law, and men are bound to obey. ERRONEOUS OPINIONS rejected by us. THE FIRST. THat Christ's death being granted, God hath no other intention of saving any particular persons then conditional, and suspended upon the contingent act of man's faith. 1 FOr the refuting this; sufficient grounds are laid by us in our former positions and reasons concerning the first Article, in which the election of particular persons is established, and incomplete Election confuted. Item, where the certain means of salvation flowing from the decree of Election are set forth. Lastly, in this second Article, at the first and second Positions, where is proved, that Christ died with that intention, that he might bestow special graces upon the elect. 2 All theological Arguments drawn from the Scriptures and analogy of faith, by which Christ's incarnation, humiliation, and exaltation, are either proved or confirmed, do tend to the demonstration of God's express intention, for a fruitful effect of this so great a mystery, not producing it upon condition, (namely, if men would that this fruit might hence arise, when it was equally in their power to nill the same) but effecting it without fail, the power of God working it. 3 Moreover, the house of God being to be built ex hominibus, of men, hath not sufficient firmness and solidity, if it be built ab hominibus, by men: this fabric must be reared by Gods own hand. Mat. 16.18. Upon this rock will I build my Church. 1 Cor. 3.9. Ye are God's husbandry, ye are God's building. Ephes. 2.20. Being built upon the foundation of the Prophets and Apostles, Christ himself being the chief corner stone: In whom all the building fitly framed together groweth unto an holy Temple, etc. In whom you also are builded together. Ephes. 4.16. From whom the whole body fitly joined together, and compacted by that which every joint supplies according to the effectual working in the measure of every part, etc. Therefore God building a Church for himself, doth with his own hand prepare the stones, polish them, and cement them: he doth not expect that they should by hap hazard fit themselves, and join themselves to the foundation. 4 Upon no less certainty of a special decree, the salvation of the Church is fore-ordained to be effectually brought to pass by Christ, than that by which Christ himself is sent. The same voice of God which at first promised Christ to be exhibited, doth also seal unto us by an absolute promise the effect thereof, without any condition. Gen. 3.15. The seed of the woman shall break the Serpent's head. But the Serpent is not crushed, but by the certain freeing of some men from the captivity of Satan, and transplantation into the kingdom of the Son of God. Esa. 53.10. When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days. Hebr. 2.13. Behold I and the children which God hath given me. Therefore the decree of God, concerning the continuance of his seed to be adopted into the household of Christ, is inseparably knit to the decree of laying down Christ's soul for sin: and unto Christ offering himself for a sacrifice children are given, not by or of themselves, but of God, who indeed gave Christ unto them. 5 If the fruit of Christ's passion be only conditional, than the benefit redounding from the second Adam is not more certain than it had been from the first Adam, for to him salvation was propounded under this condition (Do this, and live,) which condition that he might perform if he would, ability was given him by God, yet not so that he should without fail perform it actually. But in the new Testament, grace being obtained for us by the death of Christ, salvation is not only offered unto us under a condition, (believe and thou shalt be saved) but God brings to pass by his holy Spirit, that we believe actually. Heb. 8.6. He is the Mediator of a better covenant, which was established upon better promises. And what that promise is, it is evident, v. 10. I will put my laws into their minds, and write them in their hearts. THE SECOND ERRONEOUS OPINION. THat it was the proper and entire end of Christ's death, that he might purchase right and power unto God the Father, to save men upon what conditions he would. 1 IF the death of Christ did purchase nothing else for us, then to open a means for the making of any new covenant with mankind, then are we not freed from the yoke of the Law, because notwithstanding this, it shall be free for God the Father, yea even after the payment and acceptation of this sacrifice, again to impose upon us the condition of performing the Law. But Christ to take away the curse of the Law, was for us, that is, in our stead, and that once, made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a curse, Gal. 3.13. Therefore we cannot, in respect of the Law not performed by us, be made again guilty of the Law, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second time accursed. 2 Christ by his death hath merited for us the very reconciliation of our persons with God, yea and grace to be actually imparted to us, joh. 1.16. Of his fullness have all we received; Otherwise the second Adam (being the Lord from Heaven) had been less helpful to his, than the first Adam (being from the earth earthly,) had been harmful to his, both in respect of imputation, if Christ had not undergone punishment for us, and also in respect of transfusion, if no propagating grace be derived from Christ the head into his members. THE THIRD ERRONEOUS OPINION. THat Christ's death hath obtained for all men, restitution into the state of grace and salvation. 1 SAlvation is a thing promised by the new covenant, neither is it promised, but upon the condition of faith. Whosoever believeth shall be saved. Since therefore all men have not faith in Christ, under which only condition salvation is promised, it is certain that the death of Christ did not obtain for all, but for the faithful alone, a restoring into the state of grace and salvation, which is abundantly proved, by that of the Apostle, Rom. 5.1. Being justified by faith we have peace with God. By peace in that place we understand our reconciliation with God, who were formerly enemies, and our restoring into the bosom of grace. This is also further enforced by those places, Rom. 3.4 Gal. 2.16. Which prove that we are justified by faith alone in Christ, that is, accounted by God for just persons. 2 Without faith in Christ, man doth remain in the state of damnation, john 3.18. He is already judged. john 3.36. He shall not see life, but the wrath of God remaineth on him. But they whosoever are restored into the bosom of grace, every one of them hath remission of sins, which makes men happy, Psal. 32.1. neither do they remain in condemnation; neither doth the wrath of God remain upon them. They therefore who want faith, are not restored, by the death of Christ, into the state of grace or salvation, since through the name of Christ no man obtaineth remission of sins, except he who believes in him, Acts 10.43. 3 If so be the death of Christ hath obtained restitution for all, then are they restored either then when Christ from all eternity was destinated to death, which is false; For so no man should be borne a child of wrath, neither should original sin any whit damage mankind, being according to this opinion from all eternity forgiven them, neither should infants and other need the laver of regeneration: which is contrary to the assertion of our Saviour, john 3.5. Except a man be borne of water and the spirit, he cannot enter into the Kingdom of Heaven. Or else they were restored in the person of our first parents, when the promise of the seed of the woman was proclaimed. Which cannot be. For our first parents were not restored into the state of grace, but by faith in Christ, and consequently their posterity in like manner. Therefore not all, whether believers or unbelievers, are restored. Or lastly, when Christ himself suffered death upon the Cross, which cannot be. For so no man before that moment should have been restored, which will not be granted by any: neither are all restored from that time, because without doubt even at that moment and afterward, the anger of God waxed hot against some of his accusers, condemners, crucifiers, and mockers. Their Suffrage concerning the third and fourth ARTICLES. First of the strength of freewill in man after the fall. THE FIRST POSITION. THe will of man being fall'n, is deprived of the supernatural and saving graces with which it was endowed in the state of innocency, and therefore to the performing of any spiritual actions it is able to do nothing without the assistance of grace. THat the will of man was endowed with excellent graces, it is hence manifest, because man was made after the Image of God. But the image of God had the prime place in the chief faculty of the soul, and what these graces were with which the will of man was beautified in the Creation, it is evident out of those things, which are restored for the making whole again of this Image, Ephes. 4.24. Put ye on that new man, which after God is created in righteousness and true holiness. And that this righteousness, holiness and uprightness of our will was lost by the fall, it is clear by this second receiving the same, being recovered by the grace of God in Christ. For we are to put on anew, that which we put off in Adam, when he was stripped and left naked. And that such a will as this of ours avails nothing to the performance of supernatural actions, the Scripture clearly witnesseth, john 15.5. Without me you can do nothing. Rom. 5.6. When as yet we were of no strength, etc. 2 Cor. 3.5. We are not sufficient of ourselves to think any thing, as of ourselves. L●chirid. c. 30. Hence is that saying of St. Austin, What good can a wicked man do except so far forth as he is freed from perdition. And again, Our will is so far said to be free, as it is freed. THE SECOND POSITION. THere is in the will of a man being fallen, not only a possibility of sinning, but also an headlong inclination to sin. THis possibility was in the will, even when it was incorrupt, as it is too evident by the event. But after the fall, even by the fall, there was over and above added, a greedy thirst and desire to sin. job 15.16. Man drinks iniquity like water. A content and delight in sin, Prov. 2.14. Who rejoice to do evil, and delight in the frowardness of the wicked, Gen. 6.5. Every imagination of the thoughts of man's heart was evil continually. A slavery under sin, Rom. 6.17. Ye were the servants of sin. Lastly, death in sin, Ephes. 2.2. You were dead in sins and trespasses. Neither can the case stand otherwise in corrupt man not yet restored by the grace of God, since that such is the nature of the will, that it cannot remain single or utterly unfurnished, but falling from one object, to which it did adhere, it pursues another eagerly to embrace it. And therefore being by a voluntary Apostasy habitually turned from God the Creator, it runs to the creature, with an unbridled appetite, and in a lustful and base manner commits fornication with it, being always desirous to set her heart and rest on those things which ought only to be used on the By, and to attempt and accomplish things forbidden. What marvel then if such a will be the bondslave of the devil? Luk. 11.21. When a strong man armed keeps his place, his goods are in peace, etc. The will without charity is nothing but a vicious desire. Augu. Retract. 1.5. Of those things that go before Conversion. THE FIRST POSITION. THere are certain external works ordinarily required of men before they be brought to the state of regeneration, or conversion, which are wont sometimes to be performed freely by them, and otherwhiles freely omitted, as to go to Church, to hear the word preached, or the like. THat such things are required it is manifest, Rom. 10.4. How shall they believe in him, of whom they have not heard. And that they are in our power both reason tells us, seeing it is in every man's power to rule his moving faculty; and experience proves it, because we see, in outward things, men, as they will themselves, do this or that, or omit both. They can therefore sit at home, when they should go to Church. It is in their power to stop their ears when the Preacher speaks. Mark 6.20. Herod heard john gladly. Acts 13 46. The jews refuse to hear the Gospel. Psal. 58.4. The wicked stop their ears like the deaf Adder. THE SECOND POSITION. THere are certain inward effects going before conversion, or regeneration, which by the power of the word and Spirit are stirred up in the hearts of men not yet justified; As are, a knowledge of God's will, a sense of sin, a fear of punishment, a bethinking of freedom, and some hope of pardon. THE grace of God is not wont to bring men to the state of justification (in which we have peace with God through our Lord jesus Christ) by a sudden Enthusiasm, or rapture, but by diverse degrees of foregoing actions taming and preparing them through the Ministry of the word. 1 This we may see in those, who upon hearing S. Peter's Sermon, feel the burden of their sin, are stricken with fear and sorrow, desire deliverance, and conceive some hope of pardon: All which may be collected of those words, Acts 2.37 When they heard this, they were pricked in their hearts, and said to Peter and the rest of the Apostles, Men and brethren, what shall we do? 2 This the very nature of the thing requires; for as in the natural generation of man there are many previous dispositions, which go before the bringing in of the form: so also in the spiritual generation, by many actions of grace which must go before, do we come to the spiritual nativity. 3 To conclude, this appears by the instruments which God uses for the regenerating of men. For he employeth the Ministry of men, and the instrument of the word, 1 Cor. 4.15. I have begotten you through the Gospel. But if God would regenerate or justify a wicked man immediately, being prepared by no knowledge, no sorrow, no desire, no hope of pardon, there would be no need of the ministry of men, nor of the preaching of the word for this purpose: neither would any care lie upon the Ministers, dividing the word of God aright, fitly and wisely first to wound the consciences of their auditors with the terrors of the Law, then to raise them up with the promises of the Gospel, and to exhort them to beg faith and repentance at God's hand, by prayers and tears. THE THIRD POSITION. WHom God doth thus prepare by his Spirit through the means of the word, those doth he truly and seriously call and invite to faith and conversion. BY the nature of the benefit offered, and by the evident word of God we must judge of those helps of grace, which are bestowed upon men, and not by the abuse, or the event. Therefore when the Gospel of its own nature calls men to repentance, and salvation, when the incitements of divine grace tend the same way, we must not suppose any thing is done feignedly by God. This is proved by those earnest and pathetical entreaties, 2 Cor. 5.20. We pray you in Christ's stead be ye reconciled unto God. Those exhortations, 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain: those expostulations, Gal. 1.6. I marvel that you are so soon removed from him, that called you to the grace of Christ: those promises, Apoc. 3.20. Behold I stand at the door and knock; if any man hear my voice and open the door, I will come in to him. But if God should not seriously invite all, whom he vouchsafes this gift of his word and Spirit, to a serious conversion, surely both God should deceive many, whom he calls in his Son's name, and the messengers of the evangelical promises might be accused of false witness, and those, who being called to conversion do neglect to obey, might be more excusable. For that calling by the word and the Spirit cannot be thought to leave men unexcusable, which is only exhibited to this end to make them unexcusable. THE FOURTH POSITION. THose whom God hath thus disposed, he doth not forsake, nor cease to further them in the true way to conversion, before he be forsaken of them by a voluntary neglect or repulse of this initial or entering grace. THe talon of grace once given by God is taken from none, but from him, who first buries it by his own fault. Mat. 25.28. Hence is it that in the Scriptures every where we are admonished, that we resist not the Spirit, that we quench not the Spirit, that we receive not the grace of God in vain, Heb. 3.7. that we depart not from God. Yea that is most evidently noted to be the reason of Gods forsaking man, because God is first forsaken by man. Prov. 1.24. Because I have called and you refused, I will laugh at your calamity. 2 Chron. 24.20. Because ye have forsaken the Lord, he hath also forsaken you. But never in the Scriptures is there the least mention that God is wont, or is willing, at any time, without some fault of man going before, to take away from any man the aid of his exciting grace, or any help which he hath once conferred towards man's conversion. Thus the Orthodox Fathers, who had to do with the Pelagians ever taught. Aug. vel Prosp. ad 〈◊〉 〈◊〉 7. It is the will of God that we continue in a good will, who before he be forsaken forsakes no man, and oftentimes converts many that forsake him. THE FIFTH POSITION. THese foregoing effects wrought in the minds of men by the power of the word and the Spirit, may be stifled and utterly extinguished by the fault of our rebellious will, and in many are, so that some, in whose hearts by the virtue of the word and the Spirit, some knowledge of divine truth, some sorrow for sin, some desire and care of deliverance have been imprinted, are changed quite contrary, reject and hate the truth, deliver themselves up to their lusts, are hardened in their sins, and, without all desire or care of freedom from them, rot and putrify in them. MAtth. 13.19. The wicked one cometh and catcheth away that which was sown in his heart. 2 Pet. 2.21. It had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them. But it is happened to them according to the true Proverb, The dog is turned to his own vomit. Heb. 6.4. It is impossible for those who were once enlightened, and have tasted of the heavenly gifts, and were made partakers of the holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away, to return them again to repentance. Many do quickly entertain the light of the mind, Prosp. de vocat. lib. 2. cap. 2. but the understanding itself hath not the same force or power in all, and many when they seem enriched with faith and understanding, yet they want charity, and cannot hold fast to those things which they see by faith, and understanding, because there is no persevering in that which is not loved with the whole heart. THE sixth POSITION. THe very elect in those acts going before regeneration, do not carry themselves so, but that for their negligence and resistance, they may justly be relinquished and forsaken of God, but such is the special mercy of God towards them, that, though they do for a while repel and choke the grace of God, exciting or enlightening them, yet God doth urge them again and again, nor doth he cease to stir them forward, till he have throughly subdued them to his grace, and set them in the state of regenerate sons. IOhn 6.37. Whatsoever my Father gives me shall come to me, and him that cometh unto me I will in no wise cast out. jer. 14.7. O Lord, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many. And 32.39. I will give them one heart and one way, that they may fear me for ever. Philip. 1.6. He that hath begun a good work in you, will perform it until the day of jesus Christ. But if God should not go on thus to follow even those that hold off and retire from him, no calling would be effectual, there would be no filial adoption, and even election itself, grounded upon the good pleasure of God, would be frustrated. Since the fall of man, Aug. de persev. God would have it ascribed to his grace that a man doth come unto him, neither will he have it ascribed to any thing but his grace, that a man doth not go from him. THE SEVENTH POSITION. THose that are not elected, when they resist the Spirit of God, and his grace, in these acts foregoing regeneration, and extinguish the initial effects of the same in themselves, by the fault of their own freewill, are justly forsaken by God, whensoever it pleases him: whom by their own fault so forsaken, we truly pronounce to remain by the same demerit hardened and unconverted. WE think it to be without all doubt, that no mortal man doth so carry himself toward God, but that either by omitting that, which he should have done, or committing that, which he should not have done; he deserves to have the grace taken from him, which he hath. Which ground being forelayed, it is clear, that God without all injustice and cruelty may take from such men that grace, which he hath extended to them, and leave them to the hardness of their own hearts, Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. God oweth this to no man, that when he resists enlightening & exciting grace, and serves his own lusts, he should then soften and mollify him by that special grace, which no hard heart doth resist, Rom. 11.35. Who hath first given unto him, and it shall be recompensed unto him again? Again he, that is thus forsaken, being not converted, perishes through his own fault, john 5.34.40. I say these things that ye might be saved, and ye will not come unto me, that ye might have life. Acts 28. The heart of this people is waxed gross, lest they should be converted and I should heal them. Of conversion, as it designs the immediate work of God regenerating men. THE FIRST POSITION. GOd doth regenerate, by a certain inward and wonderful operation, the souls of the elect, being stirred up and prepared by the aforesaid acts of his grace; and doth, as it were, create them anew, by infusing his quickening spirit, and seasoning all the faculties of the soul with new qualities. HEre, by regeneration we understand not every act of the holy Spirit, which goes before or tends to regeneration, but that act, which as soon as it is there, we conclude presently this man is now borne of God. This spiritual birth presupposes a mind moved by the spirit, using the instrument of God's Word, whence also we are said to be borne again by the incorruptible seed of the word, 1 Pet. 1.23. Which must be observed, lest any one should idly and slothfully expect an enthusiastical regeneration, that is to say, wrought by a sudden rapture without any foregoing action either of God, the Word, or himself. Furthermore we conclude that the spirit regenerating us, doth convey itself into the most inward closet of the heart, and frame the mind anew by curing the sinful inclinations thereof, & by giving it strength, and infusing into it a formal original cause or active power to produce spiritual actions tending to salvation, Ephes. 2.10. We are his workmanship created in Christ jesus to good works. Ezek. 36.26. I will take away your stony heart, and give you an heart of flesh. From this work of God cometh our ability of performing spiritual actions leading to salvation. As the act of believing, 1 john 5.1. Whosoever believes that jesus is the Christ, is borne of God. Of loving, 1 john 4.7. Every one that loveth is borne of God. Lastly, all works of piety, john 15.5. Without me ye can do nothing. Prosper saith that Grace creates good in us. De lib arb. The Schoolmen do not deny so manifest a truth. Quaest disp. de verit. art. 2. Thomas Aquinas affirms, that this grace, of which we speak, doth give a certain spiritual being to the soul, that it is a certain supernatural partaking of the divine nature, that it is, in respect of the soul, as health is in respect of the body. THE SECOND POSITION. IN this work of regeneration, man is merely passive, neither is it in the power of man's will to hinder God regenerating thus immediately. IOhn 1.13. Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God. For if in the natural creation it be true that God made us, and not we ourselves, much more in the spiritual recreation, Ier 13.23. If the Ethiopian cannot change his skin; neither can man defiled with sin correct his natural corruption. In the will depraved there is the passive power to receive this supernatural being, coming from without, but not the active to produce it of itself, or with another, jer. 17.14. Heale me O Lord, and I shall be healed. In quickening of men God doth expect no beginning from man's will, Epistola Synodica Episcopo●is African. but he quickeneth the will itself, by making it good. Bern de great & lib. ar. Bern ibidem. What doth freewill? I answer briefly; It is saved. This work cannot be effected without two▪ one, by whom it is done, the other, in whom it is done. God is the Author of salvation, freewill is only capable of it. Aug. de cor. & gra. cap. 14. Our creation in Christ was made into the freedom of the will, and without us; if into freedom, than not out of freedom; If without us, than it is not in us to hinder this work of God. When God determineth to save, no will of man resisteth. Of Conversion, as it imports what man himself doth in turning to God by faith and saving repentance. THE FIRST POSITION. Upon the former conversion followeth this our actual conversion, wherein out of our reformed will, God himself draweth forth the very act of our believing, and converting: and this our will being first moved by God, doth itself also work by turning unto God, and believing, that is, by executing withal its own proper lively act. 1 IN order of time the work of God converting man, and the act of man turning himself to God, can hardly be distinguished, but in order of causality or efficiency, God's work must needs go before, and ours follow; An evil tree, naturally bringing forth evil fruit, must needs be changed into a good tree, before it can bear any good fruit: but the will of an unregenerate man, is, not only as a bad, but as a dead tree▪ Therefore if it bring forth good fruit, it doth it, not that thereby it may be bettered, or that by its own cooperation it may be quickened; but it doth it, because it is already changed and quickened. This is elegantly expressed by Saint Austin. A wheel (saith he) doth not therefore run well, Ad Simpli. lib. 1. q. 2. that it may be round, but because it is round. So say we, the will runs well, not that it may be regenerated, but because it is already regenerated. De Sacram. fid. pag. 242. Hugo de sancto Victore to the same purpose: Renewing grace (saith he) causeth a reformed will first to exist, then gives power to this will to be moved: first it works the will, afterward it works by the will. 2 Secondly, we say that God doth not only worked this habitual conversion, whereby a man gets new spiritual ability to believe and convert, but also, that God doth, by a certain wonderful efficacy of his secret operation, extract out of our regenerated will the very act of believing and converting. So the Scripture speaketh in diverse places. john 6.66. The Father giveth us power to come unto the Son, that is, to believe. Phil. 1.29. To you it is given to believe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very act of believing. 2 Tim. 2.26. God giveth repentance. But if God by infusing some strength into us should only give us a possibility or power of believing, a possibility or power of converting, and so leave the act to the free will of men; surely we should all do as our first father did, by our free will we should fall from God, neither should we ever bring this possibility into act. This therefore is that excellent special grace granted to the elect in Christ, whereby they not only can believe if they will, but also will believe then when they can. Phil. 2.13. God worketh in us the will and the deed. This working grace the Fathers of the Catholic Church have maintained against the Pelagians. God commands a man to will, In Epist. Synod. African. but he also works in him this very thing, namely, he commands him to do, but also works in him the doing. Aug de great. Christ. cap. 14. Every one, that hath learned of the Father, hath not only power to come, but cometh indeed: where there is both the progress of our possibility, the desire of our will, and the very effect of action. Aug de praedest. Sanct. God effecteth our faith, working in our hearts after a wonderful manner to make us believe. 3 Lastly, this also we add, that this action of God in producing faith, doth not hinder, but rather is the cause that the will doth work together with God, and produce its own act. And therefore this act of believing, howsoever it is sent from God, yet, because it is performed by man, is attributed to man himself. Rom. 10.10. With the heart man believeth unto righteousness. 2 Cor. 4.13. I believed: therefore have I spoken. Aug. de persev. lib. 2. cap. 2. It is God, not who believeth all things in all men, but who worketh all things in all men: it is certain we believe when we believe, but it is God who brings to pass that we believe: we are they that work, but God works in us the very working. THE SECOND POSITION. THis action of God doth not hinder the freedom of the will, but strengthen it, neither doth it root out the vicious power we have to resist, but it doth effectually and sweetly bestow on a man a resolute will to obey. 1 HEre we deny two things; first, that by the divine operation there is any wrong offered to the will. For God doth so work in nature, even when he raiseth and advanceth it above its proper sphere, that he doth not destroy the particular nature and being of any thing, but leaves to every thing it's own way and motion to perform the action. When therefore God worketh in the wills of men by his Spirit of grace, he makes them move in their natural course, that is, freely: and then do they work the more freely, by how much they are the more effectually stirred up by the Spirit. john 8.36. If the Son shall make you free, you shall be free indeed. 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty. Verily it seemeth incredible to us, that God, who made our wills, and gifted them with liberty, should not be able to work on them, or in them, after such a manner, as that without hurting the natures of them, he may freely to produce any good action by them. Aug. de cor. c. 14. He doth what he pleaseth with the wills of men, and when he pleaseth: having an all-sufficient power to incline men's hearts which way he listeth. Prosp. de vocat. gent. l. 2. cap. 36. We so believe this more abundant grace to be powerful, that we withal deny it to be violent. 2 A second thing which we here disclaim, is the whole extirpation of corruption. For although God in the very act of regeneration doth work so powerfully upon the will, that actually the present power to resist is suspended for that time, yet doth he not pluck up by the roots, no not for that time, the remote power of resisting, which (as the Schoolmen speak) is potentia in actu primo posita, a power of the first and youngest growth, but he suffers it to lurk and lie hid in the bitter root thereof. For so long as that root of corrupt and corrupting concupiscence remains in the soul of man, certain it is that there must needs be there withal, not only a possibility but also a proneness to resist the motions of the holy spirit, Gal. 5.7. The flesh lusteth against the spirit. But this reluctant power, by reason of the most forcible, and yet sweet or gentle motion of grace, cannot in this case and at this time break forth in actum secundum, into present operation and exercise. Pro. 21.2. The King's heart is in the hand of the Lord, he turneth it whithersoever it pleaseth him. And consequently the hearts of other men less free. This grace cannot be resisted, Robertus Sarisbur. de veritate great. pag. 20. because first it worketh in us to will, that is, not to resist: for he can no farther resist, from whom to will to resist is taken away; as excellently writeth our Reverend late Bishop of Salisbury. THE THIRD POSITION. GOd doth not always so move a converted and faithful man to godly ensuing actions, that he takes from him the very will of resisting, but sometimes he suffers him, through his own weakness, to stray from the direction of grace, and in many particular actions to follow his own concupiscence. WE must always put a difference between those principal acts, without which the Elect cannot be saved (such as are, to turn unto God, to believe, to persevere) and particular ensuing acts, which being considered by themselves, are not absolutely necessary to salvation, as the avoiding of this, and that sin; the not omitting of such and such a good deed. For the performing of the former actions, grace doth so work that it gives the Elect both power and will to accomplish them. But, as for the latter, there is not wanting unto us, the motion and guidance of God's Spirit through the whole course of our lives; yet so, that we may be wanting unto those motions of grace; yea and too too often we are wanting unto them, and ever and an on we both freely and foully obey our own corruptions. Hence that of the Apostle, Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh. Ephes. 4.30. Grieve not the spirit of God, by whom ye are sealed unto the day of redemption. For they are said to grieve the holy Spirit, who resist the guidance thereof, and with a servile liberty go after their own concupiscenes, contrary to the motion of grace, and suggestion of their own conscience. Erroneous Opinions which we reject. THE FIRST. THat the will is not capable of spiritual gifts; and that therefore there never were any spiritual gifts in the will of man before his fall; that these graces were never severed from the will of man upon his fall, and that such graces are never infused in regeneration into the wills of men. THe holy Scripture, in placing Gods spiritual gifts in the heart, acknowledgeth also them to be in the will. As namely uprightness or truth, Psal. 32.12. Rejoice all ye that are true in heart: purity, Mat. 5.8. Blessed are the pure in heart: goodness, Luke 8.15. They are those, which with an honest and good heart hear the word of God and keep it. 1 But if any man shall refer these graces to the affections, and place them without the will, he shall (which were a foul enormity) settle the chiefest gifts of divine grace in the unreasonable part of the soul. Moreover, the very habitual conversion of the will unto God the Creator, & the aversion or turning away thereof from the inordinate desire it had to commit fornication with the creature, without doubt is to be counted a chief and principal gift. And that the will was capable of this gift, it doth hence plainly appear, because it was created with such uprightness. For God in the beginning made man righteous. But that this righteousness is lost, it is over manifest by the effects, seeing that now the will being carnal, cannot choose but enjoy and rest in those things which it ought only to make use of, and use the things which it ought rather to enjoy: forasmuch as a whole trope of sinful dispositions have rushed and broke in upon the will. 2 Furthermore, as the will of a mere natural man, is said to be vicious from a certain inbred & inherent wickedness, which in a wicked man even then when he doth nothing, is habitual, so again we must acknowledge that in the will of the regenerate there is a certain righteousness, infused and given from God, which is presupposed in their religious actions Saint Austin in many places setteth forth this habitual righteousness. The good will of man goes before many graces of God, Enchir. cap. 32. but not before all, and this good will itself is to be reckoned among those gifts which itself cannot precede. But lest any man should dream that this goodness of the will is not an inward gift infused into that very faculty, but only a bare denomination fetched from the act of the will; De vocat. lib. 1. cap. 6. Prosper calls it the first plantation of the heavenly husbandman. Now a plantation notes something engrafted in the soul, not an act or action flowing from the soul. THE SECOND ERRONEOUS OPINION. THat that grace, by which we are converted is only a gentle and moral suasion or inducement. WE deny not, but in the work of conversion, whether in fitting us for that future grace, or in confirming us therein, as already performed, God useth the persuasive force of his threats, promises & exhortations, by which he allureth, stirreth, and ploweth up the fallows of men's hearts. But moreover, for adding without fail the last close to this operation, he works more powerfully and unconquerably, according to the exceeding greatness of his power, and the working of his might, Ephes. 1.19. Neither is suasion sufficient, which no more than contingently affecteth and inviteth the will. 1 For moral suasion, moveth only by way of object, and so far forth as the end propounded can allure. But the Philosophers rightly determine, that, as the inclination of any one is, accordingly he apprehends the end; So long therefore as a man is carnal and unregenerate, his will cannot so be affected with supernatural benefits proposed unto it, that by the desire of them he should be throughly inflamed to believe and convert. But the will must be overcome and changed by a powerful operation exceeding all suasion, that so it may effectually embrace the good represented unto it. 2 If men should be converted unto God only by a moral suasion, than this question, why, upon proffer of equal grace, one man believes, another doth not, might be answered out of the free wills own power of willing or nilling, neither should we have herein any cause to admire the unsearchable wisdom and justice of our God. But this sound doctrine hath always been defended against the Pelagians, Aug. de persev, l. 1. cap. 7. That conversion & faith comes from the secret grace of God, which according to his mercy is afforded to some, and according to his justice is not vouchsafed to others. 3 If men were converted only by moral suasion, he which receives this swasive grace might truly say, I have separated myself: For I have received this gentle and swasive grace, which hath solicited me to faith and conversion, but no more than it solicited others: they, by the liberty of their freewill, did reject this moral suasion, and therefore they still remain unconverted; but I, by the liberty of my freewill, have given way and embraced the same suasion, and therefore I am converted. To what purpose then is that of Saint Paul, Who hath separated thee? What hast thou, which thou hast not received? Aug. de praedest. cap. 9 Faith both begun and perfected is the gift of God, and no man, who doth not oppose most manifest Scripture, will doubt, but that this gift is given to some, and not given to other some. THE THIRD ERRONEOUS OPINION. THat, presupposing all the operations of grace, which God useth for the effecting of this conversion, yet the will of man is still left in an equal balance, either to believe, or not to believe, to convert, or not to convert itself too God. 1 IF after all the workings of grace the will of man be left in even point, it will necessarily follow, that, not God by his grace, but man by his freewill, is the chief cause and author of the very act of believing and converting. For he, who by the utmost dint and strain of his grace prevailed no further, then to raise up a man's will to an indifferency, or estate of equal balance, doth not concur, as a principal and predominant, or over-ruler, but only as an associate, and contingently, that is, upon this condition, if so be that the will, by its own natural power, first shall have removed itself from that equality. That therefore which is of less moment, the will receives from God, namely, that it should be placed in a certain middle estate, equally inclined to believe, or not to believe, but that, which is of greater moment, as specifying the very event, that is, actually to believe, this the will by its own power hath performed. 2 It would else follow, that God affordeth no more grace to the Elect, then to those, who are not elected, and that those owe no more thank to God, than the other: in as much as the hand of God hath wrought in both nothing else, but an even stand of the will: which equally consists in a point, and is not capable of any latitude, or degree. 3 The grace of conversion is given with that intention, that it shall become effectual, and shall not only set a man forward on his way, but also bring him to perform the very act of faith, whither although such grace might perchance sometime reach by the sway of man's will, equally poised to embrace and follow the motions of grace, yet no less often should such grace be frustrated by reason of the same free will, likewise placed at even balance, and freely thence settling itself to refuse grace, and to resist it. For in level counterpoise there is always presupposed an equal hazard of settling to either side. Aug. de praedest. Sanct. c. 8. This grace is refused by no hard heart: For it is therefore given, that the hardness of the heart be first taken away. THE FOURTH ERRONEOUS OPINION. THat a man cannot do any more good, than he doth, nor omit any more evil then, he doth omit. THis is most false and absurd, whether it be spoken of an unregenerate and natural man, or of one that is regenerate, and supported by sanctifying grace. 1 First, concerning the state of a natural man, although he cannot put off his inbred corruption, nor shake off the dominion of sin in general, yet can he repress many outward actions, in which he lets lose the reins to his own concupiscences. Corrupt concupiscence inclines a wicked man to all kind of evil, yet it doth not determine or confine him avoidable to commit this or that sin in particular, as to act this murder, that robbery, that adultery. 2 This is manifest also in that the very lewdest men attempt their wickedness not without some precedent deliberation, and most free contriving of the means tending thereto, and being ready to commit the act, they have power to hold in and restrain themselves, being awed by the reverence of some other man, or through some present fear of danger. 3 Lastly, punishments by the Laws of men should be without cause menaced, if no man could omit those crimes which he doth commit. But as for actions which are in themselves good, certain it is that unregenerate men do omit many outward moral acts, which for the substance of the work they could perform, and for the voluntary neglect of such actions they are justly condemned. Matt. 25. 42. I was an hungry, and ye gave me no meat: I was athirst, and ye gave me no drink, etc. Likewise the same is to be avowed concerning those that are regenerated and truly sanctified; to wit, that although they are freed from the dominion of sin, Rom. 6.14.18. Being made the servants of righteousness. Rom. 8.1. Which walk not after the flesh, but after the spirit: They can notwithstanding, and that voluntarily, step out of the straight path of righteousness, even then also, when they do not transgress: In like manner then, when they fell or slipped, they were able by the help and power of grace, through their free (that is, freed) will, to have resisted their own concupiscence, and to have avoided those manifest works of the flesh recounted, Gal. 5.9. Fornication, uncleanness, debate, contentions, etc. What man of sound judgement will say that David could not but commit adultery, and, that being committed, that he could not choose but by a lewd and deliberate plot take away the life of him, to whom he had offered that extreme wrong? But (that we go not far for examples) we appeal unto the consciences of all godly men. Who is he, that daily praying unto God, Forgive us our trespasses, doth not also acknowledge that through the grace of God it was in his power to perform diverse good works which yet he hath omitted, and likewise to overcome diverse temptations, to which he notwithstanding hath yielded. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you be able, but will even give the issue with the tentation, that you may be able to bear it. Their Suffrage concerning the fifth ARTICLE. Which is of the perseverance of the Saints. IN this Article when question is made concerning the perseverance of the Saints, it is to be understood, that we treat of those Saints only, which are come to the use of reason, and are justified by the Act of faith form in them by the preaching of the Gospel; and who are supposed by the act of their own wills to persevere in the same faith, or else to fail in their perseverance. Collat. Hag. Bert. part. 2. pag. 10. 1 It is manifest out of the fifth Article of the Remonstrants, that they are here intended, who are grafted into Christ by a true actual faith; But those only who are of ripe years, are grafted into Christ by a lively faith. 2 It is also proved by the connexion of the Articles. For in the fourth article the Remonstrants' labour to prove, that God worketh faith in men by such a power and grace, as man may resist; and consequently that God by a resistible power, doth keep and preserve faith already wrought in the hearts of the faithful; whereupon they infer, that, that man, who once had faith, may lose the same, as further appeareth in the state of this controversy set down by the Remonstrants. Collat. ibidem. pag. 150. But God doth effect and preserve faith in that manner in those only, who are grown to ripe years: For as much as they only have power freely to withstand grace. 3 Thirdly the Remonstrants affirm, that perseverance, of which we treat here, to be a gift offered equally to all the faithful with this condition, namely, if they shall not be wanting to themselves in the entertainment of this sufficient grace: which assertion plainly supposeth, that this Article ought to be understood concerning the perseverance of them, who are come unto ripe years, only they being able through the use of their freewill, to be wanting to this sufficient grace, as those, in whose power the use of this liberty is. If the Remonstrants had more diligently weighed these things, they might have foreborne their argument taken from infants baptised, to avow the Apostasy of the justified; especially those who deny that there is any donation of real grace in the baptism of Infants. Ibidem. Pag. 19 Because in this Article two things there are which are usually questioned, the one, whether they, who are not Elect, may ever come to the state of sanctification and justification, whereby they may be reckoned among the number of the Saints, the other, whether the Elect, who are justified and sanctified, do at any time wholly fall off from this estate. Therefore in the first place we set down those Positions, by which we show how far they, who are not Elect may go on in the way. Touching those who are not Elect. THE FIRST POSITION. THere is a certain supernatural enlightening granted to some of them, who are not elect, by the power whereof they understand those things to be true, which are revealed in the Word of God, and yield an unfeigned assent unto them. THe truth of the position concerning the first part, namely the enlightening of their minds, is plainly collected out of the Scriptures, Heb. 6.4. Where the Apostle maketh mention of such as sinned against the holy Ghost, affirming that they were enlightened, and in the 10. Chap. and 26. Vers. he intimateth that they might wilfully sin after they had received the knowledge of the truth. The Apostle Peter also, 2 Pet. 2.22. makes mention of some, who, when they knew the way of righteousness, nevertheless turned from the holy commandment which was given unto them. judas was the son of perdition, joh. 17.12. yet he was furnished with the knowledge of the Gospel; and thereupon was sent by Christ with the other Apostles to preach the Gospel to the house of Israel, Mat. 10.7. And Christ threateneth the like punishments to them that despise the preaching of judas, as of 〈…〉 9 All those were enlightened with a supernatural knowledge of the truth of the Gospel. Which illumination proceeding from the holy Ghost did beget a true knowledge in the minds of these men: out of which knowledge they, as occasion required, brought forth actions suitable to the same. Yea it may come to pass, that an heathen Philosopher may apprehend more accurately and distinctly the mysteries of Christ's Incarnation, and in his understanding more subtly discern the unity of the person and distinction of natures, than an unlearned Christian. Concerning the unfeigned assent which may be, and often is, yielded to the Gospel by some, who are not elected, there is the like evidence, Luk. 8.13. The seed which fell upon the stony ground noteth to us such hearers, as for a while believe, that is, those which give assent to things revealed from above; See Calvin upon that place. and especially to the covenant of the Gospel. And thereby it is plain, that this their assent was no way feigned, because they received the word with joy. Acts 8.30. Even Simon Magus himself believed Philip preaching concerning the Kingdom of God, and was baptised for testimony of his faith. Hymenaeus and Alexander made shipwreck of their faith, which was not dissembled, or feigned, but true. For it is not to be imputed for a fault to any man, that he is fall'n from an hypocritical faith, neither can shipwreck be made of a feigned faith, but only a detection and manifestation of it. Nor indeed can he suffer shipwreck who never was in the ship, 2 Pet. 2.20. Some are said to have escaped from the filthiness of the world, through the knowledge of the Lord, whose latter end is worse than their beginning. This knowledge doth intimate, not a bare apprehension, but withal an assent yielded unto the things known, whence came that escape from the filthiness of the world, john 12.42. It is recorded that among the chief Rulers many believed on him, but because of the pharisees they did not confess him, lest they should be cast out of the Synagogue: for they loved the praise of men more than the praise of God. They believed with an unfeigned dogmatic faith which then lay secretly hid in their hearts, but never showed itself in any outward profession, for fear of danger ensuing. Who, as St. Augustine speaks, if they should go on forward upon their entrance into faith, Tract. 53. upon Saint john. would also overcome the love of humane glory by their farther progress in faith. All backsliders of this kind are justly reproved, and punished, not because they feigned that faith they never had, but because they forsook the faith they had: and they sin in a far greater measure, which depart from the grace of faith conferred upon them, than they who never tasted of the glad tidings of the Gospel, as our Saviour teacheth us, john 15.22. THE SECOND POSITION. IN these forementioned there doth arise out of this knowledge and faith, a certain change of their affections, and some kind of amendment of their manners. Out of this said illumination and assent of faith, there doth arise in such as are not elect, some kind of mutation of their affections, as also amendment of their lives. The first is plainly set down, Mat. 13.20. They heard the word, and received it with joy. As also 1 Reg. 21, 27. And it came to pass when Ahab heard those words, that he rend his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. These behaviours were evidences of his true sorrow conceived through the Prophet's words, as appears in that God rewarded this his humiliation, by removing temporal punishments, as it is, v. 19 because he hath humbled himself before me, I will not bring the evil in his days. Heb. 6.4. The Apostates there described, were not only enlightened, but had tasted of the heavenly gift, the good Word of God, and the power of the world to come. And in the 6 vers. it is intimated, that they were after a sort renewed; and in the 10. Chap. and 16. verse. They who had received the knowledge of the truth, vers. 24. are said to tread under foot the blood of the Covenant, by which they are sanctified, Mat. 6.20. Herod heard john the Baptist gladly. Concerning some amendment of their conditions, the same is testified by the example of the same Herod, who received john the Baptist, and when he had heard him, did many things likewise, 2 Pet. 2.20. Some had escaped from the filthiness of the world, through the knowledge of their Lord and Saviour jesus Christ. These had eschewed the pollutions of the world, by the operation and knowledge of this faith; some also chap. 1. vers. 9 forget that they were purged from their old sins, and out of such the unclean spirit is said to have departed, Mat. 12.43. In these, as the enlightening and assent, yielded to the truth revealed from above, was not feigned, but true in its own kind and degree; so likewise was the change of their affections and manners: namely these beginnings or entrances were not feigned or colourable, but proceeded out of the power of those dispositions unto grace, and from the inspiration of the holy Ghost, which they felt in themselves for a time, as is evident by their affections, their joy, sorrow, and zeal, which they do not so much fain and make a show of, as find to be truly in themselves. Aug de correct great. cap 9 Of such Saint Augustine thus speaketh, They were not sons then when they were in the profession, and had the name of sons, not because they feigned their righteousness, but because they remained not in that righteousness. THE THIRD POSITION. Upon those good beginnings, testified by the external works of obedience, they are reputed, and by a charitable construction ought to be taken for believers, justified, and sanctified men. THey, who to these inward gifts of the holy Ghost, have added the outward profession of a Christian faith, together with the amendment of their lives, aught of right to be reckoned by us (who cannot find out or search into the inward secrets of men's hearts) in the number of the faithful, of the justified, and sanctified. This is plainly proved out of the Apostle Saint Paul, who in his Epistles which he wrote to particular Churches, at Rome, Corinth, Ephesus, etc. entitles them all promiscuously, beloved of God, Saints, sanctified, Rom. 1.7▪ 1 Cor. 1.2. Ephes. 1.1. Phil. 1.1. In like manner the Apostle Peter, in the beginning of his first Epistle speaketh unto the dispersed strangers, in this form of speech; To the Elect according to the foreknowledge of God the Father, De Corr. et great. cap 9 through the sanctification of the spirit. Add we to these the note of Saint Augustine speaking of those, who were not elect. These, because they live godly, are called the sons of God. And afterwards again; There are some, who are called of us the sons of God, because of the grace received by them for a time, but yet they are not the sons of God. THE FOURTH POSITION. THey, who are not elect (although they thus far proceed) yet they never attain unto the state of adoption and justification: and therefore by the Apostasy of these men, the Apostasy of the Saints is very erroneously concluded. ALthough they, who are not elect, being brought up & cherished in the Church's bosom, are in their minds, will, and affections disposed by the aforesaid preparatives tending in some sort to justification, yet are they not thereupon placed in the state of justification or adoption. For they still retain throughly settled in their hearts the strings and roots of their lewd desires, to which they give themselves over, still they remain wedded to the love of earthly things, and the hardness lurking in the secret corners of their hearts is not taken away: so that either persecution or tentation arising, they retire from grace, and being either entangled with the love of pleasures, and enticements of the flesh, or carried away with some other vicious affections, at length they show that they are lovers of themselves, and lovers of pleasures, rather than lovers of God, and that they enjoy nothing less than God, howsoever they may flatter themselves, but indeed that they would make use of God, De Civit. Dei Lib. 15. that they may enjoy the world, as S. Augustine speaks. Whence it is manifest that they never really and truly attain that change and renovation of the mind and affections, which accompanieth justification, nay nor that which doth immediately prepare and dispose unto justification. For they never seriously repent, they are never affected with hearty sorrow, for this cause, they have offended God by sinning, nor do they come to any humble contrition of heart, nor conceive a firm resolution not to offend any more; unto them is not given repentance unto life, which is mentioned, Acts 10.18. nor that godly sorrow which worketh repentance to salvation never to be repent of, 2 Cor. 7.10. they are not poor in spirit, for theirs is the kingdom of God, Contra julian. lib. 5. cap 3. Mat. 5.13. To this purpose is that of Saint Augustine, who speaking of the reprobate, saith, God bringeth none of them to that wholesome and spiritual repentance, by which a man is reconciled to God in Christ. Add also that such do never feel in themselves an earnest desire of reconciliation: They do not hunger and thirst after righteousness. For such shall be filled, Matth. 5.6. And to them shall be given of the fountain of living water, which shall be in them a well of water springing up to eternal life. john 4.14. Also they do neither deny themselves, nor seriously bid defiance to their own lusts, nor do they once feel in their hearts any such accounting of all things but loss that they may win Christ, as the Apostle did, Phil. 3.8. And to conclude, they never attain to that unfeigned lively faith which justifieth a sinner, and worketh through love, 2 Tim. 1.5. For this faith is the peculiar of the Elect, and is not afforded to the not elected. Furthermore, that only the Elect are justified, it is plain by that golden chain of the Apostle, Rom. 8.30. Whom he did predestinate, them he also called, and whom he called them he also justified. De praedest. Sanct. cap. 17. Those only, and no other, as out of S. Augustine we have shown at the first Article. Again the same Saint Augustine, Cont. advers. leg. & prophet. lib. 2. cap. 11. God doth not forgive the sins of all men, but of those whom he foreknew and predestinated. It is plain also out of the Scriptures, that they, who are not elect, never come unto the estate of adoption; For first the estate of adoption is grounded upon predestination; Ephes. 1.5. Who hath predestinated us, unto the adoption of Children by Christ jesus. Secondly, the state of adoption, as also the right and privilege of sons is not obtained, but by a lively faith; For as many as received him, to them he gave power, that is, aright & privilege that they should be the Sons of God, john 1▪ 12▪ to wit, to such as believe in his name. Also, ye are all the sons of God by faith in Christ jesus. Gal. 3.27. But this faith is proper to the Elect as was before declared. 3 All that are adopted for sons are regenerated, and that by the incorruptible seed, 1 Pet. 1.23. by the word of the living God. 1 john 3.9. Whosoever is borne of God doth not commit sin, because his seed remaineth in him. Rom. 8.17. Gal. 4.7. 4 Those adopted sons are also heirs, heirs of God, and coheirs with Christ, and do receive the earnest of their inheritance. But they who are not elect are never regenerated by this incorruptible seed, neither have they the seed of God remaining in them, neither are they assigned to be heirs with Christ. Hence is that of Saint Augustine. De corr. & great. cap. 9 They were not in the number of sons, no not when they were in the faith of sons. Again, As they were not the true Disciples of Christ, so neither were they the true Sons of God, yea even when they seemed to be and were so called. De jacob. cap. 6. And Saint Ambrose: What, can God the Father make void those gifts he hath bestowed, and banish those from the grace of his fatherly affection whom he hath made his sons by adoption? C. 3. Distinct. 10. q. 1▪ art. 1. Gabriel Biel saith, It is plain that those whom God foresaw are not his adopted sons because they are not preordained by the will of God unto everlasting inheritance. Apostasy is only of those, who never reached home to true justification, and to the state of adoption. But as for those, who are the chosen sons of God, and endued with true sanctity, their perseverance is certain and undoubted, as we shall show afterwards. Either therefore the Apostasy of the true sons of God ought to have been proved by evident places of Scripture, or else that offensive name and title, of the Apostasy of the Saints, should have been forborn. Of Perseverance, As it concerns the Elect, and of the certainty thereof in itself. THE FIRST POSITION. BEsides that dogmatic faith and some kind of amendment in affections and manners, there is in due time given to the Elect justifying faith, regenerating grace, and all other gifts, by which they are translated from the state of wrath unto the state of adoption and salvation. WHen God dealeth with his Elect, he stayeth not in certain preparatives, and initial operations, but always finisheth his work, by induing them with a lively faith, by justifying and adopting them, and by changing them from the state of death to the state of life. This the Apostle showeth, Rom. 8.30. Whom he hath predestinated, those he also called, and whom he called he hath also justified, and whom he hath justified he hath also glorified. And Colos. 1.12. I give thanks to the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, and hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son. Out of which places it is plain that God giveth to all the Elect a certain continued connexion of spiritual benefits, which never leaves them, but plyeth them onward even unto the state of glory. THE SECOND POSITION. ALthough the Elect, being set in this estate, omit some thing in every good work by reason of the remainder of concupiscence, and commit daily smaller sins odd surreption, negligence, and inconsiderateness, yet neither from thence is the state of justification shaken, nor the benefit of their claim to the inheritance of the Kingdom of heaven thereby interrupted. ACcording to the rigour of the Law every sin, yea the very lest is mortal, and excludes the offender from the favour of God and kingdom of heaven. But God never deals in that strict manner with his sons adopted and justified in Christ. There are indeed some sins, for which God denounceth his anger and indignation upon these his sons, yea and threateneth banishment from heaven, and also eternal death, of which we may read, 1 Cor. 6.10. Gal. 5.25. Coloss. 3.6. which we will handle in the positions following. There are again some other sins, for which our merciful God is not wont, no not for a time, to deprive his children of the light of his countenance, or to terrify them with the fear of death or damnation: of which kind are the rebelling motions of our concupiscence, whereof the Apostle complains Rom. 7. also the defects and stains which do cleave to the best works of the regenerate: Lastly, those daily trip and 'scapes of humane infirmity, which are committed without any determinate purpose of committing them, and which are forgiven by our daily craving of pardon: of these St. james cap. 3. v. 2. In many things we offend all: and St. john 1.8. If we say that we have no sin, we deceive ourselves. Notwithstanding these sins every faithful man may rightly say, Rome 8.1. There is no condemnation to them that are in Christ jesus; yea even in the midst of these infirmities, God saith to every justified man, 2 Cor. 12.9. as he said to the Apostle, My grace is sufficient for thee: for my strength is made perfect in weakness. And sure they cannot be said to fall by their infirmities from the state of justification, through whose weakness the power of God is made perfect, and who all this while may boast that the power of Christ dwelleth in them, as it is in the same place. THE THIRD POSITION. THese very same, thus regenerated and justified, do sometimes through their own default fall into heinous sins, and thereby they do incur the fatherly anger of God, they draw upon themselves a damnable guiltiness, and lose their present fitness to the kingdom of heaven. IT is manifest by the examples of David and Peter, that the regenerate can throw himself headlong into most grievous sins, God sometimes permitting it, that they may learn with all humility to acknowledge, that, not by their own strength or deserts, but by God's mercy alone they were freed from eternal death, and had life eternal bestowed upon them. Whilst they cleave to such sins, and sleep securely therein, God's fatherly anger ariseth against them▪ Psal. 89.31. If that they profane my statutes▪ and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with stripes. Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil. Besides, they draw upon themselves damnable guilt: so that as long as they continue without repentance, in that state they neither ought nor can persuade themselves otherwise, then that they are subject to eternal death. If ye live after the flesh, ye shall dye, Rom. 8.13. For they are bound in the chain of a capital crime, by the desert whereof, according to God's ordinance, they are subject to death, although they are not as yet given over to death, nor about to be given, (if we consider the fatherly love of God) but are first to be taken out of this sin, that they may also be rescued from the guilt of death. Lastly, in respect of their present condition they lose the fitness, which they had of entering into the Kingdom of Heaven, because into that Kingdom, Apoc. 21.27. there shall in no wise enter any thing, that is defiled, neither whatsoever worketh abomination; For the Crown of life is not set upon the head of any but those, 2 Tim. 4.8. who have fought a good fight, and have finished their course in faith, and holiness. He is therefore unfit to obtain this Crown, whosoever as yet cleaves to the works of wickedness. THE FOURTH POSITION. THe unalterable ordinance of God doth require, that the faithful so straying out of the right way, must first return again into the way by a renewed performance of faith and repentance, before he can be brought to the end of the way, that is, to the Kingdom of Heaven. BY the decree of Election the faithful are so predestinated to the end, that they are (as along the King's high way) to be led to this appointed end, through the means set down by God, otherways not to attain the same. Nor are God's decrees concerning the means, manner, and order of such events, less fixed and sure, than the decrees of the end and of the events themselves. If any man therefore walk in a way contrary to God's ordinance, namely, that broad way of uncleanness and impenitency, (which leads directly down to hell) he can never come by this means to the kingdom of heaven. Yea and if death shall overtake him, wand'ring in this by-path, he cannot but fall into everlasting death. This is the constant and manifest voice of the holy Scripture, Luke 13.3. Except ye repent, ye shall all likewise perish. 1 Cor. 6 9 Be not deceived: neither fornicators, nor idolaters, etc. shall inherit the kingdom of heaven. They are deceived therefore that think the elect wallowing in such crimes, and so dying, must notwithstanding needs be saved through the force of election. For the salvation of the Elect is sure indeed, God so decreeing: but withal (by the decree of the same our God) not otherwise sure, then through the way of faith, repentance, and holiness. Without holiness no man shall see God, Heb. 12.14. The foundation of God standeth sure. Let every one that nameth the name of Christ depart from iniquity, 2 Tim. 2.19. As therefore it was sure out of the decree and promise of God, that all those, who sailed in the ship with Saint Paul, should escape alive out of shipwreck, and notwithstanding Paul's saying was also as certain, Acts 27.31. Unless these remain in the ship, ye cannot be saved. So also it was certain that the elect servants of God, David and Peter, should come to the kingdom of heaven: yet withal it was no less certain, that if they had remained unrepentant, the one in his homicide and adultery, the other in his denying and forswearing Christ, neither of them both could have been saved. For that Theological rule is most true, Any one defect maketh a thing bad: Malum oritur ●● quovis defectu: Bonum non nisi ex causis integrity but to make truly good, no parcel requirable must be wanting. Therefore for that incomparable good of life eternal, we are not fitted out of that only that we are elected, unless there concur other things, which are by God's decree necessarily required to the accomplishing of Election. If any of these things be wanting, nay if the contrary hereto be in the elected, there seems then to arise a strange impossibility thwarting on both sides. As for example, It is impossible that Paul, being chosen, should perish. 'tis also impossible, that Paul, being a blasphemer against Christ, and an unbeliever, (if he die in this state) should not perish. Or thus; It is impossible that David being chosen, should perish. 'tis also impossible, that David, being a manslayer, and an Adulterer, (dying impenitent) should not perish. But God's providence and mercy doth easily lose this knot, by taking care that none of the elect dye in such estate, by which, according to some ordinance of God's will, he must be excluded from eternal life. THE FIFTH POSITION. IN the mean time, between the guilt of a grievous sin, and the renewed act of faith and repentance, such an offender stands by his own desert to be condemned; by Christ's merit and Gods decree to be acquitted; but actually absolved he is net, until he hath obtained pardon by renewed faith & repentance. THere can be no question of the merit of damnation, for such a sin. They which do such things shall not inherit the Kingdom of God, Gal. 5.21. Notwithstanding in such a guilt the faithful are not in the like case with the wicked. To the faithful the blood of Christ is a prepared antidote at hand ready to be applied, which, as soon as their faith is awaked and roused up, they can use, to the overcoming of this deadly poison. But to the unfaithful, this inward active cause is wanting, to wit, faith, without which the remedy, though sovereign in itself, is as if it were laid afar off, out of reach, neither can it be made their own, or actually applied to them. Ad moreover hereunto God's special love, which, though it doth not hinder, but that his fatherly indignation ariseth against an undutiful son; yet it keeps of hostile hatred, such as carrieth with it a purpose of condemning, 1 Corinth. 11.32. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. Notwithstanding in this case the Father of mercies, who will not condemn (with the world) his children, though bound with the guilt of sin, yet on the other side he will not have them lie still sleeping in their sins, together with the world. And therefore hath he set down this order, that the act of repentance must go before the benefit of forgiveness, Psal. 32.5. I acknowledge my sin unto thee, and mine iniquity have I not hid. I said I would confess my transgression unto the Lord, and thou forgavest the iniquity of my sin. Ezek. 18.27. When the wicked man turneth away from the wickedness that he hath committed he shall save his soul alive. If any man therefore would know the very moment, in which, after the guilt procured by a grievous sin, he becometh actually absolved; Saint Cyprian seems manifestly to have shown it, in these words; When I see thee sighing in the sight of God, Cyprian, deca●●● Domini. I do not doubt but the holy Ghost breatheth with thy sighs: When I behold thee weeping, I perceive God forgiving. THE sixth POSITION. IN the foresaid space the right to the Kingdom of God is not taken away, universal justification is not defeated, the state of adoption remaineth undissolved, and by the custody of the holy Spirit, the seed of regeneration, with all those fundamental graces, without which the state of a regenerate man cannot stand, is preserved whole and sound. Our right to the Kingdom of Heaven is not founded on our actions, but on the free gift of adoption, and on our union with Christ. And consequently the right to the Kingdom of Heaven, is not taken away, unless that be first taken away, upon which it is founded: Rom. 8.17. If Children, than heirs, heirs of God, and coheirs with Christ. Therefore adoption remaining, and the engrafture into Christ, the faithful may wander out of the way, which leadeth to the Kingdom of heaven, but he cannot be said to lose his right of inheritance to that Kingdom. For as he, which fell into a leprosy, was debarred from his own house until he was cleansed, and yet in the mean space lost not his right to his own house: So the adopted son of God taken with the Leprosy of adultery or murder, or any other grievous sin, cannot indeed enter into the Kingdom of Heaven, unless he first be purged from this contagion, by renewed faith and repentance; yet all this while his hereditary right is not quite lost. Furthermore, that universal and most properly called justification (which the Apostle so lively sets forth, Rom. 3.24, 25.) is not frustrated by the enterposed guilt of a particular sin, though heinous and grievously wounding the conscience. For against this justification is directly opposed, not every guilt of every sin, but the universal unremitted guilt of all sins, nor the guilt of every person whatsoever, but the guilt of unbelievers, not yet washed in the blood of Christ, nor the guilt of any, whatsoever degree, but such a guilt, as for which the hostile anger and vengeance of God lieth heavily upon the guilty person. Whosoever is justified by a true faith can never afterward be guilty after this manner. We may therefore say, that the effect of justification is for a time suspended by the intercourse of such a particular sin: because the person, by reason of this new guilt, needeth a particular absolution. But we cannot say, that the state of justification is dissolved: forasmuch as the same person doth not fall from the general pardon of his forecommitted sins, nor is deprived of that special intercession, which our Saviour hath promised to all the faithful, nor of the free love of God his Father. The same case holds in adoption. For God never adopted to himself a Son in Christ, whom afterwards he either must or would disinherit, and cast out of his family. The children of God may indeed sin, and that very grievously; but the providence and mercy of God will not suffer them so far to sin, as that they should thereby be bereft of their heavenly home and Father. Iohn●. 35. The servant abideth not in the house for ever, but the son abideth for ever. Ambr de jacob. & vit. beat, lib. 1. cap. 6. For (as Saint Ambrose speaks) God doth not make void the gift of adoption. To conclude, the seed of regeneration, with those fundamental gifts (without which the spiritual life cannot subsist) are preserved in safety. This is hence evident, because that the same holy Spirit, who doth infuse this seed into the hearts of the regenerate, doth imprint into the same seed, a certain heavenly and incorruptible virtue, and doth perpetually cherish and keep the same, john 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst: but the water, that I shall give him, shall be in him a Well of water springing up unto everlasting life. 1 john 3.5. Whosoever is borne of God doth not commit sin: for his seed remaineth in him, and he cannot sin, because he is borne of God. This seed of life remaining in them, it is altogether impossible that the gifts of lively faith & charity should be quite extinguished. Hence Gregory rightly says, In holy men's hearts the Spirit always abides, Moral. lib. 2. cap. 42. according to some virtues or graces, according to others he comes to depart, and departs, to return; but in the hearts of his Elect, he remaineth in those virtues, without which, eternal life is not attained. THE SEVENTH POSITION. THat the regenerate do not altogether fall from faith, holiness, and adoption, proceeds not from themselves, nor from their own will, but from God's special love, divine operation, and from Christ's intercession and custody. IT is certain, that if God would deal with us upon strict terms, he might most justly for our ungratitude & untowardness withdraw from us his fatherly favour, and gifts of saving grace. But for as much as (even by the determination of the Schoolmen) sin doth not take away grace efficiently, that is, by certain expulsion; but by way of demerit, that is, deservingly, surely; unless it can be proved, that God deals with his according to their deserts, it will not follow, that, upon the committing of a grievous sin, they lose faith, or fall away from the state of justification and adoption. For that, which, in regard of our ill desert, might justly be done, is, by the mercy of God, and by Christ's intercession, and the operation of the holy Ghost, hindered from being done. Rom. ●. 39. No creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. Rom. 16.20. Not the Devil: for God shall bruise him under our feet. john 5.5. Not the world: for Christ hath overcome the world. And he doth so work in all his, that they also at length overcome through faith. Lastly, not (those things from whence is our greatest danger) our own weakness, the inclination and proneness of our own free will to wickedness: for the goodness of God is always showed in this weakness of the faithful, and, through the intercession of Christ for them, is obtained, that they shall not fall off from their faith. Luke 22.32. I have prayed for thee, that thy faith fail not. john 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word. We do not therefore fetch this perseverance of the faithful in their faith, and God's grace, from their own free will, but from Christ, that frees them. The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, 2 Tim. 4.18. To this purpose are those words of Saint Augustine, Aug. de bon. persev. cap. 6. We live safer, if we trust all to God, and do not commit ourselves partly to God, and partly to ourselves. As God works, Ibid. cap. 7. that we come to him, so he works also, that we depart not from him. THE EIGHTH POSITION. THe perseverance therefore of holy men is the free gift of God, and is derived unto us out of the decree of election. THis conclusion ariseth out of those things, which are said before: but that it may more manifestly appear, we will add somewhat more. First, that it is the free gift of God, is proved out of the words of the Apostle, 1 Cor. 4.7. What hast thou that thou didst not receive? Now if thou didst receive, why dost thou glory as if thou hadst not received? If any thing can give a just cause to men of glorying, surely this, that they have persevered in good unto the end, then when they could at their own pleasure not have made use of those means, which in themselves were sufficient for perseverance. Either therefore this doth betide the faithful by way of special gift, or they have something which they have not received, in which they may greatly glory. But we affirm on the contrary, whether by perseverance be understood either that power, which doth prop and hold up the faithful, or the stability itself, and the unconquered firmness of their faith; or lastly, the very act of persevering, that there is none of these, which is not the gift of God. Touching that power, by which the will is stayed up, In respon. ad Walach. pag. 75. that it may persevere, the Remonstrants easily grant, that it is the only grace of GOD which doth arm a man with this strength to persevere. Touching the stability and firmness, which is considered as the manner or adjunct of true faith, this also is to be numbered among the gifts of God. For he which doth give the thing itself, to wit, faith, doth also give the manner of the thing, to wit, the stability and firmness of the same faith, 2 Thes. 3.3. The Lord is faithful, who shall establish you. 1 Cor. 1.7.8. Ye come behind in no gift, waiting for the coming of our Lord jesus Christ, who shall confirm you unto the end, that ye may be blameless. Out of which words it is manifest, that faith is the gift of God, as well in the increase, and stability, as in the entrance, and beginning thereof. Lastly, if we desire to take out of the Scriptures the true forms of speaking, we ought to call the very act of perseverance the gift of God. For if the Scripture doth not only call the quality itself of faith the gift of God, but doth declare, Phil. 1.19. that to believe is given freely to men, than also ought we to acknowledge, as God's gift, not only perseverance, but also the act itself of persevering. This is most manifestly taught in the place alleged, where the Apostle saith, that it was given to the Philippians, not only to believe in Christ, but to suffer for his sake. Which, what other thing is it, then to persevere in the faith of Christ under the Cross of persecution. De persev. c. 10. To this purpose Saint Anstine. We affirm that perseverance is the gift of God, by which we abide in Christ constantly unto the end. And it is reckoned among the Errors of the Massilians, Epist. Hilar. ad Aug. that they denied that such perseverance is given to any, from which he is not suffered to stray. Which Error Saint Austin refutes in his book of Perseverance, chap. 6. It remains now, that we prove this gift of perseverance to spring from the fountain of Election; to the confirming of which we will produce one argument only. That, which is given out of an effectual intention to save without fail that person, to whom it is given, that, without question, doth flow from the decree of election. For what is it else to elect one, then to ordain him to obtain salvation without fail? But now such is the force and nature of this gift, that we cannot conceive, that perseverance is ordained, or given unto any, except upon a former intention both to order and bring the same man infallibly unto salvation. For whatsoever benefit doth accrue unto any by any divine grace, that wholly without doubt the Author of that grace decreed to confer upon him, to whom he vouchsafed to impart the same grace. But by the immovable purpose of God whosoever shall persevere, shall be saved. Therefore to whomsoever God purposed to give perseverance it is a manifest evidence that the same man was destinated to salvation by the foregoing decree of God. To this purpose is that of Mat. 24.24. Where the impossibility of being seduced in respect of certain persons known to God, is grounded upon this foregoing Election of them: and that of Saint Paul, Rom. 11.5. where the remnant of those few, which fell not from God, is said to be caused according to the election of grace: But of this see more in Saint Austin de bon. persev. cap. 16. Of the certainty of perseverance in respect of ourselves, THE FIRST POSITION. EVery faithful man may be certainly persuaded, that, through the mercy of God his Father, he shall be kept, and be brought vunto eternal life. WE treated before of Perseverance, in respect of the certainty of the object or thing itself; Now are we to treat of it in respect of the certainty of the subject, to wit, in as much as, that thing, which is certain in itself, is also by us, in whom it is brought to pass, apprehended as certain and infallible. We, admitting every one of the faithful into the partnership of this benefit, do avow it to be not a privilege afforded to a few of the faithful, but a gift bestowed on all the faithful, as they are faithful, without distinction. Moreover we say rather, that the faithful may, or can have within themselves this persuasion, then that they are always actually so persuaded▪ because this certain persuasion, although it proceeds from the very nature of faith, yet doth it not always, as it might and aught, put forth into action, but is sometimes suppressed, as we will hereafter declare. Nevertheless here we affirm, that every true faithful man hath in readiness at home within himself always, and upon all occasions, such a foundation sure enough, whereupon, if he rightly weigh his own condition, and God's promise and custody, he may build up this actual confidence of his own preservation in faith unto eternal life. 1 First, it is not enough unto God, in regard of his own glory, that he preserve us, unless he also ascertain us of this his preservation. Blessed be God by whose power we are preserved through faith unto salvation, 1 Pet. 1.5. Now we do not particularly bless God for those things which we know not to have received. 2 To Christ our Saviour it was not sufficient to pray that Peter's faith might not fail, (from which prayer that gift was made certain in itself) unless Saint Peter also should know it, and thereupon enjoy in himself the full persuasion thereof, Luke 22.32. I have prayed for thee Peter that thy faith fail not. 3 It is not enough for us for our comfort, that we, being wafted in the ship of the Church, go on towards the haven of salvation, except also we be fully persuaded, that we cannot by any tempest be defeated of our wished harbour. It was not enough for Noah to be shut up safe in the Ark, but he was by the promise of God secured against shipwreck for the confirmation of his confidence. Gen. 6.18. With thee will I establish my covenant, and thou shalt come into the Ark. 4 This assurance of persuasion doth flow from the very nature of special faith, which not only is directly carried unto that which is promised, but also doth reflect upon itself, and its own apprehension. Of the former act are meant those speeches in the Scripture, Rom. 5.1. Being justified by faith we have peace with God. john 10.28. My sheep shall never perish. Of the latter those, 1 john 2.3. We do know, that we know him. 1 john 5.10. He that believeth on the Son of God, hath the witness in himself. Also, 1. Cor. 2.12. We have received the Spirit, which is of God, that we might know the things which are given us of God. Therefore every faithful man through the inmost operation of his own faith believes the preservation of the same faith in himself. 5 The same is confirmed out of the testimonies of this faith. Spiritual joy is a manifest evidence. 1 Pet. 1.8. Believing ye rejoice with joy unspeakable and full of glory. And this joy will not vanish. john 16.22. Your joy no man shall take away from you. Also spiritual glorying. Rom. 5.2. We have access by faith into this grace, wherein we stand and boast, in hope of the glory of God. And this glory is carried upon its object, as present, and already attained, although indeed it be but future. So chrysostom upon this place: Every man glories of those things, which he hath already. Now because our hope of future things is as certain and evident, as of things already received, the Apostle saith, we also glory of these. 6 Lastly the certainty, not only of perseverance, but also of the perseverer, is warranted by the mutual pledges laid down between God and the faithful: on that side our pledge kept in the hand of God on this side God's earnest penny laid up in our hearts: A double pledge is given for the securing not both parties, but one only, to wit, us. And this double pledge, although it be possessed on both sides, yet is surely kept by the fidelity of one part only, to wit, of God. Of the former, Saint Paul treateth in the 2 Tim. 1.12. I am not ashamed, for I know whom I have believed, and I am persuaded, that he is able to keep that, which I have committed unto him, against the last day. That which I have committed, there is the pledge of salvation: Able to keep, there is a sure preserver: I know and am persuaded, there is faith: I am not ashamed, there is confidence. Concerning the latter pledge left with us, the Apostle speaketh, Ephes. 1.13, 14. Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance: and 2 Cor. 1.22. Who hath given the earnest of the Spirit in our hearts. But if God, having once given this earnest, should not also give the rest of the inheritance, he should undergo the loss of his earnest: as chrysostom most elegantly and fondly argueth in his third Sermon upon the 2 Cor. 1. And likewise in his second Sermon upon the Ephes. 1. They, that truly partake of the spirit, know that it is the earnest of our inheritance. THE SECOND POSITION. THis persuasion of faith cannot come into the act and vigour, without the endeavour of holiness, and use of the means. THe firm persuasion of Gods bestowing the gift of perseverance, and of our attaining of life everlasting, we attribute to the mercy of God alone; and the intercession of Christ, as to the original cause: but so, as we withal refer it to sanctification, as an unseparable companion, and a most sure sign. This is laid down, as an evidence of a solid faith, 1 john 2.3. Hereby we are sure, that we know him, if we keep his commandments. This is set forth as the proper passion of justification, Rom. 8.1. There is no condemnation to them, that are in Christ jesus, who walk not after the flesh, but after the spirit. But we measure this holiness, not by the degrees of it, but by the endeavour, and settled purpose of him, that hath it: and withal we profess, that this holiness and persuasion of faith may and aught to be forwarded and confirmed by watching, fasting, prayer, and mortifying the flesh, and other means thereto appointed by God, Mat. 14. 38. Watch, and pray, lest ye enter into temptation, 1 Cor. 9.17. I beat down my body, and bring it into subjection, lest I myself should be reproved. Notwithstanding in the mean while let us so reckon this our diligence, and pious use of these means; in the number of the exercises of our freed will, that withal we account that very diligence and endeavour amongst the helps of assisting grace and motions of the holy Spirit dwelling in us. Now it is certain that this firm persuasion, of which we speak, cannot put forth itself without these holy endeavours. 1 Because sanctification (the companion of justification) cannot consist without the intent of obedience: An habitual purpose whereof (although interrupted by many slips) is sufficient to the Elect for the maintaining the state of justification entire in itself. But for the present comfort of this confidence, is necessarily required an actual purpose of such obedience; neither can any man out of the testimony of the spirit speaking to his heart, say, I do now confidently believe, that I shall remain in the state of grace to the end, unless he also add, out of the sincere intent of his mind, I do now most constantly purpose with myself to walk in the ways of Gods holy Commandments. 2 Much less can it be imagined, that this lively act of our confidence can stand with an actual and direct purpose of sinning. For as one habit is opposed to another habit, so also an act is opposed to an act. Neither can we, without a senseless contradiction, imagine a man concluding after this manner, I am confident, that life everlasting cannot be taken away from me: and yet withal I resolve with myself to be a slave to my alluring affections. Our Saviour shows that these contrary resolutions cannot stand together, Mat. 6.24 No man can serve two Masters. THE THIRD POSITION. THis persuasion hath not that degree of certitude, that can always shut out all fear of the contrary, but is sometimes lively, sometimes languishing, sometimes, (as in great temptations) none at all. IN spiritual gifts, with which we are furnished in this life, sincerity is required, perfection of degrees is not to be expected; Even that gift which is the hand, by which we lay hold on all the rest, hath its diseases, and weaknesses; so that the persuasion of the faithful concerning their own salvation and perseverance, cannot always enjoy the highest degree of certitude. 1 The first infirmity ariseth out of the ground itself, whereupon this personal confidence is built, which seems to be of lower degree, than the certitude of dogmatic faith. For the Articles of the Catholic Faith do work upon our assent, as immediate and original principles: but the truth of this special faith is not enforced thence, as a necessary consequent, but is added thereto by way of assumption. Therefore there can be no greater certainty of that conclusion, which frameth this persuasion, than such as is in the weaker of the premises. But that assumption is grounded upon experimental arguments, weighed and applied by a man's private conscience; which arguments or marks, since they are sometimes questioned whether or no they be true and concluding evidences, nay often times are hid under the cloud of temptation, so that they the while cannot shine forth to our present comfort, what wonder, if so bethe faithful have not always at hand a lively and firm persuasion concerning their eternal salvation. Nay, which is more, the very principles of the Catholic faith, howsoever they are, by the light of revelation, clear in themselves, yet for as much as they are known to us, by the certainty, not of evidence, but only of adhesion, they do not procure in us an assent of such uniform stability, as is yielded unto Mathematical demonstrations, and inbred notions admitted by all men. But in our contemplating these revealed principles, our of the remainder of our carnal diffidence, sometime there arise, (as we may so say) certain vapours, or mists, through which the light of divine truth (in itself immutable) to our weak eyes seemeth to tremble, and suffer a kind of refraction. How much more frequent and more lasting is that mistake, which may betide any of the faithful in the viewing his own personal confidence? Their eyes truly would always waver, except both this common revelation of the Catholic Faith, and also that personal application, made by the conscience, were confirmed and sealed unto our hearts by the holy Ghost, bearing witness to our spirit, that we are the sons of God. And this very testimony of the Spirit, although the seed thereof be never utterly extinguished, yet in regard of the fruit and sense thereof, sometimes it either withdraws itself, so that our own infirmity may be evident to us, or else for a time it is, as it were, raked up under the ashes by our rebellion and ingratitude. 2 Therefore that other weakness doth arise from temptations, by which this persuasion is assaulted. And those are partly afflictions, which seem to menace us with the evil of punishment, and partly our own perverse concupiscences, which do brand our souls with the evil of sin, and guilt thereof, and partly the snares and assaults of the Devil, by which he doth set upon us in both those kinds. But the main skirmish consists in the mutual wrestling and struggling of the flesh and spirit. Whilst this wrestling lasts, our faith is weak: but if so be the spirit overcomes the flesh, than our spirit cheers up, and triumpheth in this manner: Who shall separate us from the love of Christ? But if (which often falls out) the spirit, thus wearied and weakened, receive the foil for a time, being either overborne with the load of afflictions, or tainted with the spots of heinous sins, than there remains no such actual persuasion, a stop is made of all spiritual comfort, and the light of God's countenance is hidden from us. Hence those mournful complaints of holy men: job 6.4. The arrows of the Almighty are within me, the poison whereof drinks up my spirit, the terrors of God set themselves in array against me. Lament. 3.42. We have transgressed and rebelled. Thou hast not pardoned, thou hast covered thyself with a cloud, that our prayers should not pass through. But if the waves of temptation arise yet higher, and the fiery darts of the devil do wound the conscience already pressed down with its own burden, than not only this sweet persuasion is banished, but also a persuasion utterly contrary cometh in stead thereof: by force whereof holy men, thus affrighted, do apprehend God as an angry judge, and seem to themselves to be now falling headlong into the open gates of Hell. This case is set down in those almost despairing speeches of job, job 3.2. Let the day perish wherein I was borne: And that of David, I said in my haste, Psal. 31.22. I am cut off from before thine eyes. THE FOURTH POSITION. WHen a faithful man, after much struggling, hath got the upper hand of these temptations, that act, by which he doth apprehend the fatherly mercy of God toward him, and eternal life to be conferred without fail upon him, is not an act of floating opinion, or of conjectural hope, such as may be built on a false ground, but it is an act of a true and lively faith, stirred up, and sealed in his heart by the spirit of adoption. AS it fares in nature, so in grace, after the cloud is removed the day is the clearer, and certain diseases, after they are overcome, prove occasions of future health. A faithful man, escaping out of the waves of great tentations, doth not only receive the confidence, which was almost extinguished, but gains a greater measure thereof. For he is made stronger by the conflict, and more cheerful by the conquest; Nay, if in this wrestling some of his bones be broken, after they be set again, they will knit the stronger, Psal. 51.10. The bones which thou hast broken shall rejoice. 1 Because the life and state of a regenerate man is spiritual, he may be said, while he is transported by the force of sin or tentation, to be withheld from his natural place. The spirit therefore doth easily return back again to his own bent, and again acknowledgeth his former confidence in the fatherly mercy of God. This is manifest out of the examples of the Saints, who have expressed their own vehement conflicts, still ending in the lively voice of faith. jonas 2.5. So jonas being in the belly of the Whale, said, I am cast out of thy sight, yet I will look again toward thy holy Temple. Rom. 7.24. And Saint Paul, O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ our Lord. In them, both their conquest following their conflict breaks forth into a vigorous act of faith. 2 Because the panting soul, thirsting for God's fatherly reconciliation, doth run more greedily to the fountain of living waters, and relisheth more sweetly that, whereof it perceived itself for a time debarred, namely the fruition of God appeased. Thence it acknowledgeth in itself the seed of faith, by the force whereof it ariseth again to repair the very breaches made upon faith: whose root indeed spreadeth the further by this loosening, and sends forth new tendrils, from which sprout our new shoots of greater certainty. By this conflict and affliction the faithful Christian learns patience, by which he mortifieth himself: Rom. 5. by patience probation, by which he searcheth himself: from probation he mounts up to an hope of overcoming likewise future tentations. 2 Cor. 1.10. Who delivered us from so great a death, and will deliver us, in whom we trust, that he will yet deliver us: and of persevering, and consequently attaining eternal life; 1 Cor. 1.18. Who shall confirm you unto the end, that ye may be blameless in the day of our Lord jesus Christ. And this same hope maketh not ashamed; as it follows in the same Apostle. It is not therefore a fleeting opinion, or uncertain conjecture, but an hope, which, as it springs from faith, so it hath the same certainty with faith, and therefore is solid and undeceivable. We have in David an example of this renewed and confirmed confidence after that his spot of that great sin was washed away Psal. 51. After that the assault of that dangerous temptation was abated, Psal. 73. In both these cases there are to be seen, clearly shineing forth, the spirit of prayer, spiritual joy, and the seal of adoption. Take not thy holy spirit from me. Thou hast holden me by the right hand. Thence proceeds that confident conclusion; It is good for me to draw near unto God, and to trust in the Lord. Erroneous Opinions rejected by us. THE FIRST. THat the perseverance of those, who are truly faithful, is not an effect of Election, but a benefit offered equally to all, upon this condition, namely, if they shall not be wanting unto sufficient grace. WE have confuted the first part hereof at the first Article in our third Position, and in the third Erroneous Opinion, and also in this fifth Article, in the eighth Position, Of the certainty of perseverance in itself. The second part of this Opinion contains many incongruities. 1 It is not true that perseverance is a gift only offered, and not given also. For the Scriptures witness, that God doth not only offer unto his the grace of perseverance, but also that he gives it them, and puts it into their hearts. jer. 32.40. I will put my fear into their hearts, that they shall not depart from me. john 4.14. The water that I shall give him shall be in him a well of water springing up unto eternal life. 1 Cor. 10.13 But will with the tentation make a way to escape. 2 It is false, that it is offered equally to all, as appears out of our Positions set down before in the first Article: Where we have proved that perseverance in faith doth belong to the Elect alone. 3 It is false that perseverance is a grace offered upon condition: for it is a gift promised absolutely by God without any respect at all of condition. The reason is this: Some promises of God are touching the end, others touching the means which conduce to the end. The promises, concerning the end, that is to say, Salvation, are conditional. Believe and thou shalt be saved. Be faithful unto the death, (that is, persever) and I will give thee the Crown of life. But for as much as no man is able to perform the conditions, God also hath made most free and absolute promises to give the very conditions, which he works in us, that so by them, as by means, we may attain the end. Deut. 36.6. And the Lord thy God will circumcise thy heart, to love the Lord thy God with all thy heart, and with all thy soul, that thou mayst live. The end here promised is life, which the Israelites could never attain without the performance of the condition, namely, their love of God. But here God promiseth absolutely, that he will give unto them this condition. Since therefore the promises of Faith, and perseverance in Faith, are promises concerning the means, they are expressly to be reckoned among those absolute gifts, by which God, (considering man's disability both to attain the end without the means, and also to perform the means or conditions of himself,) doth promise that he will make them able to perform the conditions. God promiseth life to those that constantly fear him: the promise of life is conditional: but of constant fear, it is absolute. I will put my fear in their hearts, that they may not depart from me. 4 Be it so that this gift were conditional, yet it is not offered upon this condition, if men will not be wanting to themselves in the entertainment of this sufficient grace. Against this condition those reasons are of force, which we brought before against the strength of free will in man's conversion: to which we add also these. 1 First it will follow out of this condition, that we do in vain entreat God in the behalf of any men, that he would give unto them the gift of perseverance, because of course he offers them universal and sufficient grace, to which, if they themselves will not be wanting, they shall persevere. 2 This is an idle condition. For it makes perseverance to be the condition of perseverance. For to persevere is nothing else, but not to be wanting unto this sufficient grace. If therefore God offers perseverance upon this condition, he offers the same upon condition of itself. 3 Lastly, the second part of this opinion is sound confuted by Saint Austin, de corrept. & great. cap. 11. & 12. of which disputation this is the sum, It was given to Adam that he might, if he would, persevere in good: but it was not granted to him to will to persevere. But such grace is given to us, who are truly engrafted into Christ, that not only we may, if we will, but also that we shall will to persevere in Christ. Again in his book de unitate Ecclesiae, cap. 9 the same Austin doth contemn this very opinion maintained by the Donatists, namely, that Men believe, if they will; if they will, they persevere in that which they believe; if they will not, they persevere not. THE SECOND. THat perseverance is a condition required in the new Covenant and foregoing God's Election. SEE the second and fifth Erroneous Opinion rejected by us in the first Article. THE THIRD. THat he, who doth truly believe, may sin against the Holy Ghost. These reasons confute this Opinion; 1 FIrst, to sin against the Holy Ghost, is to sin unto death, 1 john 5.16. Those who are truly faithful cannot sin unto death; Because to sin unto death is to commit that sin, upon which death shall surely follow, to wit, that eternal and second death, which never hath power over those, who are truly faithful, as being those, who die unto sin, and do rise again from their sins unto newness of life, Apoc. 20.6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power. 2 They, who sin against the Holy Ghost, shall never come unto glory, or unto the Kingdom of Heaven; to which all true believers do without fail come. For it is the same to be a true believer, as to be justified, and to be the adopted Son of God; but the justified shall come to glory; Rom. 8. Whom he justified, them also he glorified; and the adopted sons of God shall attain the Kingdom of Heaven, Gal. 4.7. If sons, than also beires of God through Christ. 3 1 john 3.9. Whosoever is borne of God (as is every true believer) doth not commit sin, which (by the Apostles own interpretation, ver. 8. He that committeth sin is of the Devil, is to be understood of those sins which estate a man under the Kingdom and power of the Devil, such as principally the sin against the holy Ghost is. Hither tends the speech of the Apostle, 2. Tim. 4.18. The Lord shall deliver me from every evil work, and will preserve me unto his heavenly Kingdom. What? From every evil work without exception? Not so; But from every such evil work, which might wholly deprive him of all right to the Kingdom of Heaven; of which kind no question, the sin against the holy Ghost, is, not only for the inward malice, but also for the final impenitency joined to it. THE FOURTH. THat no true believer, or regenerate person, can be assured in this life of his perseverance and salvation, without special revelation. OF the first part of this position, we handled before in this Article. But now, that a man may know that his perseverance for the future may be secured without any special revelation, we prove by this reason. 'tis confessed that some Saints (especially Saint Paul) did obtain this certainty. Rom. 8. I am persuaded that neither life nor death, etc. But Saint Paul did not fetch this persuasion from extraordinary revelation, but from those grounds, which are common to him with other the faithful. vers. 32. He, that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's Elect? It is God that justifieth. verse. 33. It is Christ that makes intercession for us. What? was Christ only given for Paul, and not for other believers also? Was Paul alone the Elect of God? Doth God justify Paul only? Or doth Christ make intercession for Paul alone? Since therefore out of these premises common to the whole Church of the Elect, Saint Paul in that place infers that confident conclusion, Who shall separate us? and, I am persuaded, etc. certain it is, that other believers also, who have interest to the same means of salvation, may hence deduce and apply unto themselves this full persuasion of their salvation and perseverance. The same conclusion every faithful soul is able to make out of other ordinary premises. 1 From the faithfulness of God, 1 Cor. 10.13. God is faithful, who will not suffer, etc. 2 From experience of his former good will, Phil. 1.6. Being confident of this very thing, that he, which hath begun a good work in you, will also perfect it, etc. 3 From the practice of good works performed in faith, 2 Pet. 1.10. If ye do these things, ye shall never fall; and what those things are, 'tis evident out of the 5. and 6. verses. 4 From the testimony of the conscience, 1 john 3.21. If our hearts condemn us not, then have we confidence toward God. 5 By the testimony of former led life, 2 Tim. 4.7. I have fought a good fight: hence forth is there a Crown laid up for me. 6 Lastly the testimony of the Spirit doth seal all these things to us, Rom. 8.16. The Spirit itself beareth witness with our spirit, etc. These and other evidences of the like kind, are obvious to every faithful soul, and therefore likewise the conclusion. But if this certainty should issue only from an extraordinary revelation, Saint Peter should in vain exhort all the faithful, thus; 2 Pet. 1.10. Give diligence to make your calling and election sure. THE fifth. THat as often as any grievous carnal sin is committed, so often is the state of justification and adoption lost. AGainst this opinion these arguments, besides others, are of force. 1 Man cannot by any sin make void any act of Gods. But justification and adoption are God's acts, and those flowing from his own good pleasure: Ergo. When therefore it is questioned whether or no there may be an intercision of justifying grace, caused by the sins of the flesh, the question is, not only whether a man can lose any quality by sin, but we must fetch this question much further, to wit, whether man's sin be of force to make void Gods acts, or to alter that doom of God, by which he in himself hath already pronounced us just, and adopted us into the right and title of Sons. In vain in this case some oppose against us the defect of the subject, or failing on man's part: Whereas God doth continually repair the subject (which of itself, without doubt, would fail) by giving the faithful perseverance, that they may not fail. For to the end that by faith he might keep us, he keeps also that very faith in us: De veritate gratioe. as elegantly that reverend late Bishop of Salisbury. 2 So far it is that every grievous sin of the flesh should altogether divest a faithful soul of the state of justification and adoption, that on the contrary, it is held, especially by practical Divines, that God doth permit those sins very often in justified and adopted persons, that both their justification and adoption might be afterward the more confirmed unto them; according to that of the Prophet, Psal. 119.71. It is good for me, that thou hast humbled me, that I might learn thy statutes. This is evident in the falls, not only of David, but also of Hezekias, and Peter, whereby occasionally the endeavour of holiness, the acknowledgement of their own infirmity, and a more vehement suit unto God for the gift of perseverance were increased in them. We conclude therefore, that neither justification is broken off, nor yet adoption lost, by the falls of the Saints, but that hence it comes to pass, that, rising again, they do so much the more warily work out their own salvation with fear and trembling. THE sixth. THat the doctrine of the certainty of perseverance and salvation, is of its own nature both hurtful unto true piety, and pernicious every way to Religion. BOth Gods truth, and man's experience easily wipe off this aspersion. For this Christian persuasion of perseverance, and salvation, not only in respect of its own nature, But also according to the very event in the Church, doth, by God's blessing, produce a quite contrary effect. 1 First in respect of the thing itself, the certainty of the end doth not take away, but establish the use of the means. And the same holy men, who upon sure grounds promise unto themselves both constancy in the way of this pilgrimage, and fruition of God in their everlasting home, know also that these are not obtained without performance of the duties of holiness, and the avoidance of contrary vices: and therefore they turn not their backs from these means, but industriously embrace and prosecute them. 1 john 3.3. Every man that hath this hope in himself, purifieth himself, even as he is pure. Esay 38.5. When Hezekiah had received that promise of God of an addition of fifteen years to his life, he did not therefore neglect the use of medicines or meats, but, that this promised event might be brought into act, he applied, for the cure of his body, the plaster, which was prescribed unto him by the Prophet. The Apostle doth altogether reject this consequence of carnal security imputed to this doctrine, and that with a kind of indignation. Rom. 6.1. Shall we continue in sin, that grace may abound? God forbid. How shall we, which are dead to sin, live any longer therein? As if Saint Paul would intimate unto us, not only the incongruity, but also impossibility of such a sequel. 2 As touching the event, true it is, that any the most wholesome truth of God may be perverted by the abuse of men. But upon this doctrine we cannot acknowledge that there groweth any such inconvenience, no not the facto, that is, in the event itself. Let us take a view of the Reformed Churches, in which this confidence of perseverance and inviolable adoption is believed and maintained. Do we find that thereupon the bridle is let loose unto riot? That piety is trampled down? We give thanks unto God through our Lord jesus Christ, that among ours (who enjoy this full persuasion of spiritual comfort, and are confident, that there is an inheritance, which cannot be lost, laid up for them in heaven) there is not found less care of godliness, nor less endeavour (so far forth as man's infirmity will suffer) to live an unblameable life than is to be found among any sort of those, who pin their perseverance on their own free will, and will not grant it to flow from any foregoing Election of GOD. THus have we set down our joint Suffrage concerning these five controverted Articles; which our judgement we believe to be agreeato the word of God, and suitable to the Confessions of so many reformed Churches. From which, that this one of the Low-Countries should be separated, it neither will seem safe, nor pious unto those, who have any grain of wisdom, or spark of true piety. And this our most Gracious and Mighty King of Great Britain defender of the Christian Faith, and the most earnest maintainer of it, (out of his hearty wishes, that in these flourishing Provinces, the faith might remain sincere, and the peace of the Church and Commonweal be entirely preserved) hath especially aimed at, when he gave in charge to us, appointed to be sent hither, that we should as much as in us lieth, by our moderate advices set forward the public peace of your Church; and that we should exhort our Reverend Brethren assembled in this celebrious Synod, that they should not determine any thing in their Synodical Suffrages, which might thwart the received Doctrine, which hath been established in so many public Confessions of the Churches. This received doctrine hath not long since seemed distasteful to the palate of some ill-affected to Innovation, which doctrine though they have by all means and helps endeavoured to disgrace and suppress, yet nevertheless, like a kind of heavenly fire, it hath sent forth the clearer rays by the very motion and agitation. We truly with from our hearts unto our brethren, called Remonstrants, that the eyes of their understanding may be enlightened, and that their minds may not be estranged from the study of peace: as also unto the rest of our reverend brethren, such charitable affection toward them, that they may not cease, to wish well unto the persons of those men, whose errors they oppugn. And here we crave leave a little to turn our speech to the most illustrious and mighty States, and to their most judicious Delegates, and finally to all the rest, that sit at the stern of the Commonweal in this Country. It is your parts (most noble Lords) no less to take care lest the Orthodox Religion, than the Commonweal, committed to your trust, should receive any damage. For Magistrates serve God in this, when for his service they do those things, which none can do, but Magistrates. In this case therefore there needs, not only your piety and good example, but also your power and commands: Let your power restrain that, which here goeth by the name of liberty of prophesying. Upon presumption whereof some are wont, first lightly to nibble at, then openly to impugn, and at last to cry down the most established grounds of our faith. If it shall be lawful for every one to impeach the Orthodox doctrine, approved by the common consent of all the reformed Churches; it is to be feared, that they who through the connivance of the Magistrate, have begun to innovate in the Church, will afterward, against his prohibition, as occasion may serve, attempt the like in the Commom-wealth. But they little need our exhortation, who to their great pains and cost have already taken the best course, that could be wished, for the renovation and consummation of peace and truth in these Churches. Therefore we think it unlawful to doubt of their constancy, of whose singular prudence, piety and care we have had experience: And will pray unto God, that those things, which have proceeded from them with a pious intention, may be finished with happy success. And now beloved brethren and fellow Ministers, we will also in a few words address ourselves to you, from whose wisdoms it cannot be hid, that among these principal Controversies so much discussed, there be sometime slight questions intermingled, which neither have the same certainty of belief, nor are of any great moment to true piety. But as for those which are of that nature, that, unless they be maintained, the free grace of God, in the provision for man's salvation, is infirmed, and the free will of man set up in God's Throne, for those you ought constantly to stand, as for the freehold of Religion; neither by any means ought you to endure, that the certainty of our salvation should be revoked from the stability of God's purpose to the inconstancy of man's freewill. But if among these any questions come in, which being not yet determined by the Reformed Churches, are probably disputed by godly and learned men either way without any damage to the rule of faith, it becomes not grave and moderate Divines to thrust upon other men's consciences, as determinations of Faith, their own private opinions herein. In such Tenets there is no danger, so long as you take heed, that diversity of opinion do not either among the Ministers dissolve the bond of peace, or among the people sow the seeds of faction. Moreover (that we may give no further caution) among those things, which are certain, and sound grounded upon the word of God, some there be, which are not to be inculcated to every auditory without difference, but only to be touched warily in due time and place. Among these is that high mystery of Predestination, a most sweet doctrine, and full of comfort, but to those only, who are rooted in faith, and exercised in piety, to which kind of men, in great conflict of conscience, it may be instead of a strong tower of defence. But when they, who have not yet well learned the first foundations of Religion, and whose minds are wholly carried away by their carnal affections, are by the indiscretion of some Preachers, called on to dive into this depth, this cometh of it, that, while they brabble about the secret decree of Predestination, they neglect the saving knowledge of the Gospel, and, while they dream of nothing else but Predestination unto life, they never care to set foot in that way, in which they must walk, who are Predestinated unto life. And concerning the mystery of Reprobation, greater care is to be had, that it be not only handled sparingly and prudently, but also in the explication thereof those fearful opinions, and such as have no ground in the Scriptures, be carefully avoided, which tend rather unto desperation, than edification, and do bring upon some of the Reformed Churches a grievous scandal. Lastly, we are so to determine of the precious merit of Christ's death, that we neither slight the judgement of the Primitive Church, nor yet the Confessions of the Reformed Churches, nor (which is the most principal point of all the rest) weaken the promises of the Gospel, which are to be propounded universally in the Church. These brief admonitions are here given by us, rather that we might testify our love toward our Venerable brethren, then that we thought they needed this our advice. There remains nothing now, but that we humbly beseech Almighty God, that the counsels of the States, the endeavours of the Ministers, the assistance of foreign Divines, and the endeavours of all may aim at this, and obtain this end, that the Church of the Low Countries, all errors being rooted out, and dissensions composed, may enjoy the Orthodox Faith, and a settled peace for ever, through him, who is the Advocate of our peace, our Lord and Saviour JESUS CHRIST. Amen. Subscribed by George Carleton D. in Divinity, Bishop of Landaff, afterward Bishop of Chichester. john Davenant D. in Divinity, now Bishop of Salisbury. Samuel Ward, the Lady Margaret's, professor of Divinity in the University of Camb. and Master of Sidney College there. Thomas Goad D. in Divinity. Walter balcanqual, than Bachelor in Divinity, since D. in Divinity, now Deane of Rochester.