The covenant of grace or An exposition upon Luke 1. 73.74.75. By George Downame Doctour of Divinity, and Bishop of Dery

CHAP. II. (Book 2)

The controversie propounded in 6. questions: the two first, coucerning the children of God, and the elect.

* 1.1§. 1 NOw forasmuch as the sound and upright Christian, of whom this question is un∣derstood, is diversly described & termed in the scriptures, as that he is the child of God elected in Christ, received into the favor & grace of God, indued with the graces of his spirit, ingrafted into the body of Christ, and united unto him as a true and found member, renewed and sanctified by the spirit of grace and sanctification: hence it is that this question

is diversly propounded. As 1. whether he that is the childe of God may become the child of the devill. 2. whe∣ther he that is once elected in Christ, may become a re∣probate. 3. whether he who is once received into the grace and favour of God in Christ, and endued with saving graces, may ever fall away from the grace of God. 4. whether a man being once indued with the spirit of sanctification, may utterly be deprived there∣of. 5. whether a member of Christ may be cut off, and utterly separated from all union and communion with Christ. 6. whether those that are regenerate by the spirit of God, may sinne unto death, or become such as the Scripture calleth sinners, who are the ser∣vants of sinne, and in whom sinne reigneth.

By that which I shall answere to these 6. questions severally, the truth of that which we hold in this con∣troversie shalbe cleared and proved, as it were by so many arguments.

§ 2. As touching the first question, concerning the children of God; we are to know▪ that the sonnes of God are so called, either in a more large, or in a more proper sence. In a large sence, all that are sonnes of the visible Church, upon whom the Name of God, or of Christ is called, are called the sonnes of God, a 1.2 who termeth himselfe the husband b 1.3 of his Church, and her sons c 1.4 his children. And yet not all the children of the Church d 1.5 are truly the sons of God; but they on∣ly who e 1.6 truly believe. &c therfore not of the former, but of the later is this questiō understood. To the 1 questiō therfore I answer; that whosoever is truly the son of God, he doth neuer become the child of the devil. for they who are the sons of God abidef 1.7 in their fathers house for eve••. Now the faithful are Gods children, both by adoptiō,

and by regeneration. In that they be the son••es of God by adoption (unto which they were predestina∣ted g 1.8 in Christ.) they are also beyres h 1.9, heyres of God, & coheyres with Christ. And of this inheritance they have received the earnest i 1.10 of the spirit, by whom they are sealed unto the day of redemption. Of this S. Am∣brose saith, * 1.11 Donum adoptionis Deus non rescindit. In that they are the sonnes of God by regeneration, they are begotten by an incorruptible seed k 1.12, which never dyeth, but alwayes l 1.13 abideth in them, by which a spiri∣tuall life is begunne in them, which never shall have end, being begotten unto a living m 1.14 hope, to an heritance everlasting, reserved in the heaven for the faithfull. who are by the power of God through faith kept safe n 1.15 unto salvation. For as Origen saith, it is not possible o 1.16 that what God hath once quickened, should either by himselfe, or any other be destroyed.

§. 3. The second question is of the Elect. wherein the most learned among the Papists agree with us, deny∣ing that any of the elect can perish. Notwithstanding by some others (who in this point are worse then Pa∣pists) gain saying both the Scriptures and all antiqui••y,* 1.17 the doctrine of election hath beene of late diversly cor∣rupted, to serve their fancies, and to avoide the truth, which we with all antiquity doe holde in this contro∣versie concerning the elect.* 1.18 For 1. some deny that there is any decree of election or reprobation, but that which is expressed in the Gospell, Whosoever believeth in Christ shalbe faved, whosoever believeth not shalbe condemned, And consequently, that so long as a man believeth, he is elect: so long as he doth not believe, he is a repro∣bate, (the word elect and reprobate being adjectives in

their conceipt; and not participles) and that the same man vicibus alternis may be sometimes elect, & some∣times a reprobate.

2. Others hold an universall election, but conditio∣nal, that God would have all to be saved, if they would believe and persever: who might as well hold an uni∣versall reprobation of all, that either shall not believe, or not persevere. Both these so••ts doe hold that the elect may perish.

3. Others hold election according to faith and per∣severance fore-seene, namely that God doth elect those whom he fore-seeth will believe and persevere; and re∣probation of those, whom he foreseeth will not believe and persevere. These hold in deed that the elect, accor∣ding to their sence, cannot perish; I say according to their sence, who therefore call men elect, because fore-seene to persevere▪ but they making the saving graces which are proper to the elect, to be common to them that perish, doe teach, that those who are elected accor∣ding to the senee and use of the Scriptures, as namely those who are justifyed and sanctified, may perish.

But the Scriptures teach, whereunto antiquity con∣senteth, and the most learned of the Papistes doe sub∣scribe, that Election is an action of God, from all eter∣nity electing or predestinating certaine men in Christ, both to salvation, and to the meanes and degrees ther∣of, of his free grace, according to the good pleasure of his will. who are therefore called elect, because they were before all times elected of God. And that this de∣cree of God is neither mutable, but abideth firme p 1.19 and unchangeable: neither universall, for that is no electi∣on which is of all: But election is a choosing or calling of some ex massa perdita humani generis, out of all man∣kinde

being lost ••n Adam. For though vocation be not of all, but of those onely who are called out of the ••est of mankinde, the company or society of whom is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a company called out: yet farr greater is the number of the called, then of the elect; for r 1.20 many are called, but few chosen.

Neirher is it conditionall, or suspended upon mans freewill, but absolute and free, of his meere grace ap∣pointing certai••e men both to salvation, and to the meanes and degrees of salvation, as namely to faith and repentance, to justification, and sanctifica∣tion.

Neither is it upon fore-sight of beliefe and perseve∣rance: for these are effects, not causes of our election & therefore God doth fore-see these graces in his chosen, because in his counsell of election, he had decreed to bestow the same upon them.

Neither is there any cause of election, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the good will and pleasure of God; nor any thing els, which made the difference betweene the elect & the reprobate. For as the Potter out of the same lumpe of clay, being of it selfe a base matter, maketh some vessels to honour, according to his owne will and pleasure o∣thers to dishonour, according to the basenes of the stuff; no other reason (under God) to be given of the difference of these vessels, but the will & pleasure of the Potter, the matter of all being alike base, in respect whereof it were very absurd to ascribe the difference, that is betweene the vessels, to the vessels themselves: so the Lord out of the same lumpe of mankinde, being all equally lost in Adam, chose some in Christ to be ves∣sels of honour, according to his owne good wil & plea∣sure; others he appointed to be vessels of dishonour, ac∣cording

to that state of perdition, whereinto in Adam they were falne: of his owne good will and pleasure as∣signing to the former indebitam gratiam, undeserved grace; and to the other debitam poenam, doserved pu∣nishment. And very absurd it were to ascribe the diffe∣rence betweene the elect and the reprobate to the vessels thēselvs. whē it is manifest, that it was God, as the Pot∣ter, who discerned r 1.21 or put a difference betweene them▪

§ 4. These things thus premised, I answere to the question: that it cannot bee that those who are elected should become reprobates. For although such as are cast-awayes, doe fall away from the true doctrine of faith & the profession thereof; yet it cannot be that the s 1.22 elect should be totally or finally seduced. For the foundation of the t 1.23 Lord (whereby is meant his immutable decree) remaineth sure, as the Apostle saith, and the purpose of God,u 1.24 which is according to election, abideth firme. For whom God hath elected unto life, those also he hath predestinated unto the meanes of salvation, whereby as it were by certaine degrees he bringeth them at the length to eternal life. For whom w 1.25 he hath elected, them, & no other, he hath called: viz; according to his pur∣pose; & whom he hath so called, them, & none other, hath he justified; & whom he hath justified, them, & no other, he hath glorified. which place of Scripture, if there were no other, were sufficient to prove the cer∣taintie of salvation, and consequently of perseve∣rance to saluation, in all that are either elected, or effe∣ctually called or justified.

But against this allegation some doe object; that the purpose of the Apostle in that place is onely to shew, by what degrees the elect doe come to salvation: not that every o••e that is called or justified, is also elected,

or to be glorified. But it is evident that the Apostles propositions are generall, that whomsoever God cal∣leth, viz. according to his purpose, (for of such he speaketh v. 28) them also he justifieth: and whomsoe∣ver he justifieth, them also he glorifieth. Neither can any of the linkes of this chaine be dissolved. For, as whosoever is elected, is also in due time called; & who∣soever is called according to Gods purpose, is also justi∣fied; and whosoever is justified, is also glorified: so, none, but whom he electeth he calleth effectually, or according to his purpose, none, but such as he hath e∣lected and called according to his purpose, are justified; and none but such as have beene elected, effectually called and justified, are glorified. So Augustine under∣standeth that place.

a 1.26 Non ergo alios, sed quos praedestinavit, ipsos & vo∣cavit, illâs•• vocatione secundùm propositum: nec alios, sed quos ita vocavit▪ ipsos & justificavit: nec alios, sed quos praedestinavit, vocavit, justificavit, ipsos & glori∣ficavit.

b 1.27 And againe when we heare, whom he hath predestinated, them also he hath cal∣led; we must understand this of those, who are called according to his purpose, because thence he began, saying; that all things worke together for their good, who are called according to his purpose; and then he subjoyneth, whom he hath praedestinated, them also he called, &c.

c 1.28 And in the same place he denyeth those who doe not persevere, to have bin called acco••ding to Gods purpose, but to have bin of those, of whō it is said, many

are called; not of those, of whom it is said, few are chosen.

And elsewhere. d 1.29 That God will give the gift of perseverance to those whom he hath called with that calling, whereof it is said, the gifts and calling of God are without repentance, every Christian ought to confesse▪

Hence also it appeareth, that never a∣ny reprobate is called effectually, or ac∣cording to Gods purpose, nor brought to repentance w••ich is to life. (Of those reprobate, saith Augustine e 1.30, God bring∣eth none to healthfull or spiritual repen∣tance.) Nor justified. For Christ f 1.31 justifieth none but his body, which is the Church. Neither is that g 1.32 truly his body which shall not be with him for ever. For as the Apo∣stle in this place saith, h 1.33 whosoever are ju∣stified, shalbe glorified: but no reprobat shal be glorified, therefore no reprobate is ju∣stified It is true say some, in significatione extensa, as the words called and justified doe signifie actum continuum. But it is evident, that the Apostle speaketh of the eternall and immutable counsell and purpose of God, according to which, as he hath elected certaine men, so he hath also called, justi∣fied, and glorified▪ them, according to that, 2. Tim. 3.9. that God hath saved us and called us with an ho∣ly calling, not according to our workes, but according to his owne purpose and grace given unto us in Christ before all secular times.* 1.34 And it were absurd to imagine, that the grace given before all times, should in time be reversed,

Neither is it to be omitted, that the Apostle spe••king in the tense signifying the time past, preventeth this ca∣vill▪ for as God according to his purpose hath elected some; so according to the same eternall purpose he hath called, justified, and glorified them, and therefore these are acts, not continui onely, but aeterni.

To this evidence of holy Scrip••ure, I will adde the te∣stimony of Antiquity: Whom God is said to call, saith Ambrose, f 1.35 they persevere in the faith▪ these are they whom he elected in Christ before the world began.

Augustine, g 1.36 that none who is of the Church shall perish: for the foundation of God standeth sure.

And againe. h 1.37 Whosoever are by the largesse of the divine grace severed from that originall damnation, without doubt they persevere in that faith which worketh by love unto the end &c.

And in the same chapter, i 1.38 Of these (saith he) 〈◊〉〈◊〉 elected & called accor∣ding to Gods purpose, if any perisheth, God is deceived: but none of them doth perish, because God is not deceived▪ of these, if any perish, by mans sinne God is overcome; but none of them doe perish, because God is not overcome with any thing.

And againe, k 1.39 those that shall not perse∣vere, are not called according to Gods pur∣pose, and therefore not elected. And yet, l 1.40 who would deny them to be elected, seeing they believe, and are baptized, and live ac∣cording to God▪ surely they are called elect

of thē which know not what they shalbe &c.

And in an other place. m 1.41 To the first man such an helpe of perseverance was gi∣ven, not whereby he should be made to perse∣vere, but without which freewill could not persevere. But now to the Saints who by the grace of God are praedestinated to Gods Kingdome, not onely such an helpe of perse∣verance is granted, but such as perseverance it selfe is given to them. Again, Being freed from sinne, they are made the servants of righteousnes, in which they shal stand to the end, he giving them perseverance who did fore-know them▪ And againe n 1.42. Those that fall and perish were not in the number of the pradestinate.

Gregory o 1.43. He looketh back after the plough who after the beginning of well-doing, re∣turneth to the evill which he had left, which because it happeneth not to the elect of God, it is now well said by the Prophet, they did not returne when they went.

And in an other place▪ p 1.44 Charity in the heart of the elect abideth unquenchable, this fire never ceaseth from the altar.

q 1.45 Bernard. We know that he who is borne of God sinneth not, but the heavenly gene∣ration preserveth him, the heavenly gene∣ration is eternall praedestination. None of these doe sinne that is, persevereth not in sinne, because God knoweth who are his, and the purpose of God remaineth vnmove∣able.

We will conclude this point with the confession of Bellarmine. * 1.46 Perse∣verance ingrace is the cōmon gift of all the elect▪ for whom he praedestinated, them hee called and whom he call••d &c.

Notes

• * 1.1

  The Contro¦versy propen∣ded in s••x seve∣rall questions.
• a 1.2

  Gen. 4.26.2.
• b 1.3

  Es. 54.5
• c 1.4

  Ezech. 16.20 22
• d 1.5

  Kom. 9.8
• e 1.6

  Iohn 1.12.1••
• f 1.7

  Iohn 8.35
• g 1.8

  Eph. 1.5.
• h 1.9

  Rom. 8.17
• i 1.10

  Eph: 1: t; ••14▪ 4:30
• * 1.11

  De Iacob: & vita ba••te lib: 2•• c: ••
• k 1.12

  ••es: 1:23▪
• l 1.13

  •• Ioh•• ••:9
• m 1.14

  1 ••et: 1:3:••:5:
• n 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.16

  In Ierem: hom: 1: Im∣possibile est, quod semel v••xificavit De∣us, ab eo ipsi•• 〈◊〉〈◊〉 ab alio oc eidi:
• * 1.17

  ••: Quest: whe∣the Elect may become tepro bates.
• * 1.18

  Divers oqini∣ons concerning election con∣••uted.
• p 1.19

  1. Tim. 2.10.
• r 1.20

  Mat: 10:16:21:14:
• r 1.21

  1 Cor: 4:7 That the elect cannot become reprobatet.
• s 1.22

  Mat: 24••24
• t 1.23

  2 Tim: 2:19:
• u 1.24

  Rom: 9:11:
• w 1.25

  Rom: 8:30:
• a 1.26

  De praedest. fanctorum. ca. 17
• b 1.27

  De corrept & gratia c. 7. Cùm audimus, quos praedesti unvit, ••••os & vocavit secundúm ptopositum vocatos debemus agnoscere; quoniam inde ce∣pit dicens, omnia cooperantur in bonum ijs qui secundûm propositum vocati sunt, ac de∣inde subjunx••t, quos autem praedestinavit, illos & vocavit.
• c 1.28

  Ibid. qui perseveraturi non sunt, proculdubio nec illo tem∣pore quo benè, piê{que} vivunt in isto numero computandi sun••, fed in ijs vocatis de quibus di∣ctum est, n••u ti vocati, & uon in ijs de quibus dictum est, pauci electi.
• d 1.29

  De hono perseverantiae c. 14. Donum perseverantiae daturum Deum voca••is suis istá vocatio∣ne, de qua dictum est, sine poe∣nitentia sunt dona Dei & vo∣catio, omni Christiano confi∣rendum est.
• e 1.30

  contr. Iulian. Pelag. l 5. c 3▪ Istorum (rep oborum) neminē adducit Deus ad poenitentiam sal••brenin & spiritualem
• f 1.31

  Epist. 50. non iustificat Chri∣stus nisi corpus suum, quod est ecclesia.
• g 1.32

  de doctrina christiana lib. 3. cap 32. non est revera corpus Christi quod non, erit cum illo in aeternum.
• h 1.33

  Rom 8: 30:
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.35

  In Ephes. 1. Quos Deus voca∣re dicetur (se: secundùm pro∣positum) perseverant in fide: hi sunt quos elegit ante mun∣dum in Christo.
• g 1.36

  De catech: rudib: c: 11: Nul∣lum execclesia esse periturum; firmum cuim fundamentum Dei stat.
• h 1.37

  De corrept: & gratia c: 7: Quicū{que} ab illa originali dam∣natione ista divinae gratiae lar∣gitate discreti sunt, non est du∣b••••m, quod & procura ut eis audiendum evangelium; & cúm audiunt, credunt & in fide quae per dilectionem operatur us{que} in finem perseverant; & si quando exorbitant correpti e∣mendantar.
• i 1.38

  Hor••m si quisque perit, falli∣tur Deus; sed nemo eorum pe∣perit, quia non fallitur Deus. Horum si quisque perit ritio humano vinc••tur Deus: sed ne∣mo corum perit, quia nullá re¦vincitu•• Deus.
• k 1.39

  Qui persevera••uri non fun••, non sunt à massa illá perditio∣nis praescientia. Dei & prae de∣stinatione discreti; & deo non secundum proposit••m vocati, ac per hoc nec electi.
• l 1.40

  Et tamen quis negateos ele∣ctos cúm credunt & baptizan∣tur▪ & secundum Deu n••vivunt. Plane dicuntur electi, a nose c••∣tib us quid futuri fint &c.
• m 1.41

  De corrept: & gratia c. 12. Primo homini datū est adjuto∣riū perseverantiae, non quo fie∣ret vt perseveraret, sed fine quo liberum arbitrium perseverare non posset▪ Nunc vero sanctis in regnum Dei per Dei g••atiaim praedestinatis, non tantum tale adjutoriū perseverantiae datur sed rale vt eis perseverantiae ip∣su donetur, ibid * liberatia pec∣cato servifācti sunt justitiae, in qua stabunt vs{que} in finem do∣nante sibi illo perseve••antiam, qui eos pres••ivit.
• n 1.42

  ibid. Ipse eos facit perse••era∣re in bono, qui facit bonos, qui autō cadunt et pereunt in pre∣distinatorum numero non fue∣runt.
• o 1.43

  in Enech. hom. 3. et de per nit. dist. 1. c 9. Retro post aratrum aspicit, qui post exordia boni o∣peris ad mala revertitur, quae reliquit. quod quia electis. Dei minime contingit▪ recti nunc per prophetam dicitur, non & vertebantur cum incedebant.
• p 1.44

  Mar••••l 25: c 7 Charitas in cordibus electorum inextinguibilis maner, nunquā de altari ignis iste deficit.
• q 1.45

  Serm. triplice coherant vi••••cul clav. & glutin. Scimus, quia qui natus est ex Deo non peccat, quia genera∣tio coelestis servat cum, Genera∣tio coelestis est aeterna predesti∣natio: Ex his nullus peccat, i, in peccato perseverat, quia no∣vit qui sunt ejus, & propositū Dei manet immobile.
• * 1.46

  De Rom. Pont. l. 4. c, 3. Per∣••everantia in gratia est d••num commune omnium elector••m; quo••eni•• praedestinavit, hos & v••cavit▪ & quos vocavit; &c▪