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

CHAP. III. (Book 3)

Whether a man may fall from grace.

§ 1. THe third question is, whether a man may fall from grace:* 1.1 where we are to consider in what sence the word grace is taken in this place. Not as by a m••tonymie it signifieth the doctrine of grace, (that is, as it is called, Acts 20.24. the Gospell of Gods grace; and v. 32. the word of his grace) as the word grace is used, 1 Pet 5.12. testifying that this is the true grace wherin you stand, as Lori••us s 1.2 himselfe expoundeth it, Eph. 3.2. the di∣spensation of Gods grace committed to the Apostle, and in other places where Grace is opposed unto the lawe. as Rom. 6.14.15. Not under the law, but under grace: in which sense the Apostle telleth the Galatians, t 1.3 that so many of them as sought justification by the law, were falne from grace. Nor as it signifie••h those commō graces which the schoolmen call gratias gratis datas, as the word is used, 1. Pet 4.10. Eph. 4.7. (for these may come & goe without impeachment of perseverance) but of the saving grace of God, either as it is in God, which is his gracious love and favour in Christ, or ••he gifts of saving grace,* 1.4 which are in us.

§ 2. As touching the gracious love of God in Christ,

out of which love he hath elected, u 1.5 called, justified, and glorified all those whom he fore-knew according to the grace w 1.6 given unto us in Christ, before all wo••ldly times, in which x 1.7 he graciously accepted us in his belo∣ved; it is certaine, whom the Lord hath once embra∣ced with a fatherly love in Christ, that they never fall from this grace and favour of God. For the Lord em∣braceth his children, not with a temporary, but an y 1.8 e∣ternall love, from everlasting to everl••sting; so that whom he thus loveth once z 1.9, he loveth alwayes, nei∣ther shall anything be able a 1.10 to separate them from the love of God in Christ▪ which is not the love, whereby wee love God, but the love of God, qua eos diligit, quos inseparabiles facit b 1.11, i. usque in finem perseverantes, as Prosper saith. In deed it cannot be denyed, but that God is offended with the sinnes of his children, c 1.12 according to that of Esay,d 1.13 behold when we sinne thou art angry▪ neither ought the childe of God to be afraid of any thing so much, as the offence and displeasure of his heavenly Father. Notwithstanding this anger doth and may well stand with the grace and free love of God. For though the Lord be sometimes angry with his children, yet he never hateth them whom he hath once loved in Christ. see Ps. 89.31.32-33. If ••is chil∣dren forsake my law, I will visite their transgression with the rod, * 1.14 but my loving kindnes I will not take from him, &c. Neither is God properly said to be angry with his children, but onely in regard of some effects of anger; and those not eternall (such as he exerciseth against the reprobates, the vessalls of wrath c 1.15, upon whom the anger f 1.16 of God abideth) but temporary: and those, not by way of vengeance, or in ordine justitiae, to satisfy his justice, which properly are called punishments, (such as

he in••licteth upon the wicked and reprobates; for Christ having sustayned all the punishments due to the sinnes of the faithfull, it cannot stand with the ju∣stice of God, to punish the same sinnes twice: so that as there is no condemnation,* 1.17 so no punishment pro∣perly so called to them that are in Christ,) but by way of correction, which properly are called chastisements. It is true in deed, neither may it be denyed, but that the faithfull, when they sinne grievously, are worthy of grievous punishments, and deserve to be cast out of Gods love and favour; and in that they are not puni∣shed, nor cast off, it is not to be ascribed to their merits, but to the mercy h 1.18 of God, and to the merites i 1.19 and in∣tercession of Christ. But whatsoever they deserve, the Lord onely infl••cteth upon them temporall judgments. And those judgments are not punishments (as I said before) but chastisements. For the faithfull k 1.20 when they are judged, that is afflicted for their sinnes, they are (not punished, but) chastised of the Lord, that they should not be condemned with the world. These chastisements, though to the sence of them, who are under the crosse, are sharpe and bitter, as seeming to proceed from the fierce wrath and indignation of God; in so much that many times, the deare children of God have thought themselves to be forsaken of him l 1.21: notwithstanding, if you looke, ei••her to the fountaine whence they pro∣••eed, or to the measure, or to the end of them; you will easily acknowledge them to be effects of the fatherly love of God. The fountain is love; for m 1.22 whom the Lord loveth he chastiseth. And as touching the measure, he doth so moderate the afflictions of his children, that as they are alwayes under their demerit; so they are ne∣ver above, either their strength, o•• their necessity. Our

afflictions are ever lesse n 1.23 then we have deserved: so that in our greatest afflictions we have just cause to say with the Psalmist,o 1.24 The Lord hath not dealt with us after our sinnes, nor rewarded us according to our iniqui∣ties: and with the remnant of Iuda p 1.25, it is the mercies of the Lord that we are not consumed. Neither are they a∣bove our strength, as the Apostle testifieth q 1.26. For the Lord knoweth whereof we are made, r 1.27 he remembreth that we are but dust. Neither are they more then the Lord in his fatherly wisdome knoweth to be needfull. For he is not delighted with our afflictions, s 1.28 neither doth he ef∣flict willingly, and as it were from his heart; but onely inflicteth such a measure as he knoweth to be neces∣sary for the atchieving of those good ends, which he propoundeth to him selfe in correcting his children. The end is the singular good t 1.29 of those that are affli∣cted, viz. that they should not be condemned with the world, but that they should be humbled under his hand, that they should be reclaimed from sinne and brought to repentance, that they might be wayned from the world, refined and purged from their cor∣ruptions, that they might be made partakers of his righteousnes, and might be prepared for a better life. In all these judgments therefore, whereby the Lord doth correct the faults of his children, he doth al∣wayes remember mercy. u 1.30 And although sometimes he shew him selfe much offended with his children, when he doth chastise them; yet (which earthly pa¦rents also are wont to doe) under an angry coun∣tenance hee beareth a fatherly minde. Neither is this anger of GOD carryed against the per∣son of his childe offending, but against his sinne. For by these chastisements, as the destruction of the

sinne, so the salvation of the party is sought and intended. Even as the Physician or Chirurgion, when he useth cauterizing or incision, putteth his patient to great paine; but thereby seeketh not the destruction of his patient, but of the disease, that he might be cu¦red: so the Lord, as the spirituall Physician, when he afflicteth his children, seeketh not the destruction of them, but of their spirituall malady•• that it being mor∣tified, themselves might be saved, this therefore ought to be put out of a••l cōtroversy, that those who once are elected, justified and renewed by the spirit of God, howsoever sometimes they are so grievously afflicted and tempted, that in their owne sence they seeme to be forsaken of GOD, and as it were cast out of his love and favour: yet notwithstanding they doe never, no not for the least moment of time, fall from the grace of election, justification or regenerati∣on; but still remaine in the state of grace and sal∣vation.

* 1.31§ 3. But what are we to say of the grace of God mea∣ning thereby the gifts of grace? This question is to be understood, first, of saving graces, which are peculiar to the elect, not of those gifts which are common, as I briefly noted before, and shall hereafter more fully de∣clare. 2^ly. of true, and vnfayned, and not of counterfeit graces, such as the scriptures call faith w 1.32 vnfained, cha∣rity x 1.33 vnfained, repentance vnfained &c. For that faith which is not vnfained, is not a lively, but a dead faith, and as it were the carcase of faith. That charity, which is not vnfayned, is but from the teeth outward, and is vaine y 1.34 and vnprofitable. That repentauce which is not unfained, is not that repentance which is z 1.35 unto life:

Neither can that faith, that charity, that repentance, which is not unfained, be called truly faith, charity or repentance, but aequivocè as the carcase or rather counterfeit of a man is a called that man, of whom it is the carcase or counterfeit. It is a true saying, ens & ve∣rum convertuntur, and therefore that which is not a true justifying faith, is not a justifying faith; that which is not true charity nor true repentance is not charity nor repentance indeed. That therefore was a strange paradox, delivered by some, that the seeming graces, which sometimes are feare in those that perish that is to say in reprobates; which are indeed but the counterfeits of true graces, are ejusdē speciei of the same speciall kinde with those saving graces which are found in the elect, differing onely in degree or continu∣ance, and not in essence, when that which is not true grace hath not the essence of that grace, nor is that grace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and indeed, whereof it beareth the name. As if the faith of Simon Peter and Simon Magus, the chari∣ty of St. Iohn and of Iudas Iscariot, the repentance of David and of Ahab, were of the same kind. And if that were true, thē were it all one to seeme, and to be, all one for a man truly to believe, & say z 1.36 he doth believe, whē indeed & in truth he doth not; to be indued with true charity, a 1.37 & to professe charity, when he is void of it; to repent unfainedly, and to make shew of repentance, when indeed he doth not repent. Neyther can it ever be proved, that any one, who perisheth in his sinnes, was ever indued with a true lively justifying faith, or with true christian charity proceeding out of a pure heart, a good conscie••ce, and faith unfained; or with true hear••y and unfained repentance, which as all other saving graces are proper fruites & consequents of election.

* 1.38§ 4, But here diverse things are objected. 1. that the same functions proceed from the same habites, as belie∣ving from Faith; loving from charity, amendment of life from rep••entance. But some of those that perish, doe believe, love, and amend their lives, as well as the elect: & therfore have the same habits. I answere, that they may seeme to believe, love, and repent, but truly they doe not, and therefore such, when they are said to loose their Faith, their charity, their repentance, they loose onely what they seemed to have. For when they which have not, are said to loose that which they have not, as Mat. 13.12. Mark. 4.25. it must needs be under∣stood, as S. Luke expoundeth it c. 8.18. of that which they seemed to have. For to have, and have not, imply a con∣tradiction; but many times men doe seeme to have that which they have not.

Ob. 2. Yea but say some, videri is a note of assevera∣tion. Ans In some cases it is, as in the oathes of the an∣cient Romans but yet the old saying is true, multa sunt quae non videntur, et multa vidētur quae non sunt. & that of Augustin,* 1.39 verū est id, qd est; falsū, qd non est, ut videtur.

Ob. 3. As for that exception that Marcion, Saturninus and Ari••, did use the like distinction that we doe, I let passe, as both absurd and impious, as though because Christ truly was that, which he is said to have beene, and truly did and suffered those thing••, which he is said to have done or suffered; therefore there is no fai∣ning or dissembling among men. Or, as if it may be said, that men sometimes doe but seeme to be or to doe, that which they are said to be, or to doe, then the like might be said of Christ.

Ob. 4. Yea, but it may not be said, that all temporary professors doe faine. I answere, that as some of them

play the hypocrites, to deceive others; So the rest of them play the Sophisters to deceive thēselves, So Iam. 1.22. be doers of the word and not hearers only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 deceiving your selves, and againe V. 27. If any among you seeme to be religious, and doe not refraine his tongue, that man deceiveth his owne heart, and his re∣ligion is vaine, that is, though he seeme to be religious, yet indeed he is not. And this is the case of those pro∣fessors of religion, who neverthelesse are meere world∣lings who as they are but tēporizers, professing religiō for temporall respects; so are they also but tēporary pro∣fessers, who, as they have subordinated their profession of religiō, & their care to keepe a good cōscience to their worldly respects: so whē time of tryal cōmeth, that they cannot enjoy their worldly desires (which cheifly they affect) with profession of religiō, & keeping of a good cōscience, religion & conscience must give place to their wordly respects. They love nor God truly, who do not love him above all things. And therfore they that love the world, or the things that are therein more thē God though they may perswade themselves, & so seeme to others, that they love God; yet they cānot truly be said to be lovers of God. If any man love the world sayeth St. Iohnc 1.40 the love of the father is not in him; yea, he that is a lover of the world is an enimy of God d 1.41. Now worldlings are of 3 sorts; voluptuous, covetous, and ambitious ac∣cording to the 3 e 1.42 things which are desire•• in the world pleasure, profit, and honour; which 3 are said to be the worldly mans trinity; in which regard all worldlings are called adulterers f 1.43, that is Idolaters. These three though they may seeme to themselves and to others, that they love GOD; yet the voluptuous, are as the Apostle speaketh▪* 1.44 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lovers of

pleasures more then of God; the covetous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of money more then of God; the ambitious, and vain-glorious 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of honour and glory in this world more then of God. Of this last sort some are said h 1.45 Iohn 12.42. to have believed after a sort in Christ, yet because they loved the praise i 1.46 of men more then of God, by the censure of our Saviour himselfe, they are denyed to be∣lieve. k 1.47 How can yee believe, saith he, which receive honour one from another, and seeke not the honour that commeth from God alone.

Ob. 5. But why should we deny them to believe, to love, to repent, whom we see to professe the faith, and to lead an honest life?

Answ. We are in charity bound to thinke the best of l 1.48 those, who professing the true faith, doe seeme to lead a godly life. But yet this is but the judgmēt of charity, & not of certainty, we can judge onely according to the outward appearance, but God onely knoweth the heart. And many times it happeneth, that m 1.49 what is highly esteemed among men, is abomination in the sight of God. Neither doth it follow, if any of those whom we in charity doe thinke to be faithfull and righteous men, doe fall away, that therefore the faithfull and just doe fall away; unlesse this also were certainly true, that all those who seeme to us to be faithfull and just, were so in deed and in truth.

* 1.50§. 5. The question then is to be understood of true saving graces, as true faith, hope, and charity, and the like. Concerning which I answere with the Apostle. n 1.51 that the gifts and graces of God, (meaning his saving graces) & his calling (which is according to his pur∣pose) are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without repentance, that is, God

doth never so behave him selfe, as though it repented him that he had bestowed them; that is, that he never taketh, or suffereth them to be taken away, but that good o 1.52 worke of salvation whith he hath at any time begunne in any of his children, he will bring to perfe∣ction. And so Augustine p 1.53 expoundeth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without repentance. hoc est, sine mutatione sta∣biliter fixa; that is, firmely fixed without change for as elswhere he saith. q 1.54 Nec qua illuminavit, obcoecat; nec quae aedificavit, destruit; nec quae plantavit, avellit. Nei∣ther doth he blinde what he hath enlightned; neither doth he destroy what he hath builded: nor plucke up what he hath planted.

§ 6. But here the chiefe controve••sie,* 1.55 is concerning faith. For some thinke they can prove out of the Scrip∣tures, that true justifying faith may be utterly lost, and that the faithfull may utterly depart from it. But the answere to those places of Scripture is easie to them, who have learned to distinguish the divers acceptions of the word Faith in the Scriptures.* 1.56 For faith is either Ethick and morall; or Theologicall. The Ethick is that which is called faithfulnes or fidelity, which is the pro∣per signification of the Latine word fides. For faithful∣nes is called fides, r 1.57 quia fiat quod dictum est, because that is done or performed, which is said or promised; and in this sence the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faith, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faithfull is sometimes used; as Rom. 3.3. Mat. 23.23. 1 Tim. 5. 12. Tit. 2.10. Heb 3.2. Mat. 24, 45. 1. Cor. 10.13. 2, Thess. 3.3. But not of this faith in this question un∣derstood. The Theologicall faith signifieth either me∣tonymically the object, that is, the doctrine of faith, which we believe, or more properly the habite or gift of faith, whereby we doe believe. This distinction is

acknowledged by Augustine s 1.58, who saith, that faith is either quae creditur, which is believed, or qua creditur, by which men doe believe, and by the master of the sentences t 1.59, who saith, fides id quod creditur, Faith is that which is believed, or id quo creditur, that by which we doe believe. The former significaton, though not proper, but Metonymicall, is notwithstanding very u∣suall both in the Scriptures, and also in Ecclesiasticall Writers.* 1.60 as Act. 6.7. They obeyed the faith. Act. 14.27. the doore of faith. Rom. 12 6. the analogy of faith. Gal. 1.22: he now preacheth the faith, which earst he perse∣cuted, Gal. 3.2. the hearing of faith. Eph 4.5. one faith. 1•• Tim. 3.9. the mysterie of faith, 1 Tim. 4.6. nourished up in the words of faith, and of good doctrine. Tit. 1.13 and 2.2. that they may be sound in the faith. Iud. v.3. the faith once delivered. Apoc. 2.13. thou hast not deny∣ed my faith. so 1. Tim. 1.19. they made shipwrack as con∣cerning the faith; that is are become heretickes: and 1 Tim. 4.1. divers shall depart from the faith: how? at∣tending to erroneous spirits, and doctrines of devils. And thus in Athanasius his Creed, and elsewhere, the Ca∣tholicke doctrine of Faith is called the Catholick faith. Neare to this signification of Faith used for the do∣ctrine of Faith, is the acception of the word Faith for the profession of Faith. Act. 14.22. Rom 1.8. Iam. 2. 14.24. In both these sences, men may and often doe depart from the Faith, that is, from the doctrine and profession of Faith, unto the errours of Antichrist, or other heresies and profane religions, who never had a justifying Faith. As for example, when vaine and proud men, carnall gospellers, male-contents, doe re∣volt from the profession of the Gospell, unto Popery, or Anabaptisme, or any other heresie; they may be

said to have departed from the Faith: but they cannot be said to have lost a true justifying Faith, which they never had.

The latter signification of the word faith, as it sig∣nifieth the habite of Faith, or an habituall perswasion wrought in us by the Holy Ghost, whereby we give credit unto God, Heb. 11. is the proper signification of the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is derived from a ve••be which signifieth to be perswaded u 1.61. For we are said to believe that, whereof we are perswaded.

But yet this controversie is not to be understood of every Faith, which is a perswasion. For first, there is an extraordinary Faith upon immediate and particular revelation, which is not given to all the Faithfull, nei∣ther is it to be found in the Church at all times; as that which is called the Faith of working miracles: & there is an ordinary Faith, which ordinarily is given to the members of the visible Church. Of the former the ho∣ly Ghost speaketh, Mat. 17.20. and Mark. 11.22. If you have Faith as ae graine of mustard seed, you shall say to this mountaine, remove hence to yonder place, and it shall remove. and likewise 1. Cor. 13.2. If I had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the faith, namely of wor∣king miracles (wherof he had spoken chap. 12.9. * 1.62) so that I could remove mountaines, &c. Of this Faith the question is under∣stood. For neither is this justifying Faith, neither i•• proper to the Elect. For neither all the Elect have it, nor they alone; nor all they that are justified have the Faith, not all they that have it, are justified. For Iudas the traitour, though a sonne of perdition (Iohn 17.12.) yet he had the faith of working miracles. Mat. 10.1. & the

like may be said of th••se, to whom when they shall al∣leage for themselves, at the last day, that they haue cast out devills and done many great workes in the name of Christ, the Lord shall answeare y 1.63 depart from me yee workers of iniquity.

Neither is the question vnderstood of all ordinary faith; which is to be distinguished, both in respect of the efficacy or effect, and of the object. First I say in re∣spect of the efficacy, or effect. For as knowledge is dis∣tinguished into a literall and spirituall knowledge, the literall being onely a meere speculative knowledge, swimming in the braine, and not working upon the heart, informing onely the understanding, but not re∣forming the heart, or the conversation, the spirituall, being an operative or powerfull knowledge, not onely informing the judgment, but also reforming the heart, and conforming the whole man to that which he knoweth, which in divinity is alone accoumpted the true knowledge, for he that sayeth he knoweth God z 1.64 and keepeth not his commandements is a lyar and the truth is not in him. For although his knowledge may be true, in respect of the object, because it is the knowledge of the truth, yet it is not true in respect of the efficacy or effect. so saith, which in the scripture sometimes goeth under the name of knowledge or acknowledgement (which is all one with assent) as Es. 53.11. My righ∣teous servant by his knowledge agnitione sui shall justifie many,a 1.65 1. Tim. 2.4. God would haue all men to be saved, & to come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the acknowledgment of the truth. and likewise. 2. Pet. 1.2.3. So I say, faith is distingui∣shed into a true, and lively; or a counterfeit and dead b 1.66 faith. which ••a••ter, though it may be true in respect of the object, as being an assent to the truth; yet it is not

true in respect of the e••ficacy and the effect. Can they be said truly to believe, either that there is a God, who behave themselves as if they were none, and so by their deeds deny c 1.67 him, or that God is just, who feare not to offend him, or that he is good & gracious, who doe not love him; or that he is all-sufficient, who doe not trust in him; or omniscient, knowing the very secreets of mens hearts, who play the hypocrites before him, de∣meaning themselves as if he did not see them; or om∣nipresent, who doe not walke with GOD, and behave themselves as in his presence, and so of the rest.

In respect of the object, faith is either generall or spe∣ciall the generall, whereby we give assent to the whole word of God, and to every part thereof, as being inspi∣red of God, which of some is called the dogmaticall faith. The speciall, whose object is speciall, and is ei∣ther legall, whereby we believe the threatning of the law, or evangelicall, whereby we believe the promises of the Gospell.

And to the branches of this distinction is the for∣mer distinction to be applyed; For the generall or dog∣maticall faith is either a lively and effectuall faith, which is a saving acknowledgmēt of the truth, imply∣ing after a sort the justifying faith, (so farre forth as it is a lively assent) and is proper to the elect, or els it is but a dead faith and uneffectuall, which is called a bare historicall faith: and is, common not onely to wicked men, but also to the devills.d 1.68 So the legall faith, is ey∣ther lively and effectuall, when as a man not onely as∣senting to the truth of the legall threatnings,* 1.69 but also applying them to himselfe, is thereby humbled. For where the law sayeth,e 1.70 Cursed is every one that continu∣eth not in all the things which are written in the law to do

them; he assumeth, but I have not continued in all the things which are written in the booke of the law to doe them, therefore (in my selfe) I am accursed. Such was the faith, not onely of Iosias f 1.71, when he had heard the law read unto him: but also of the king of Ninive g 1.72 Or els it is but dead and uneffectuall, when as men as∣senting after a sort to the threatnings of the law, are not humbled by them; but notwithstanding the curse of the law, which they believe to be the word of God, blesse themselves in their heart as the Prophet spea∣keth, h 1.73 as if all should goe well with them, though they goe on in their sinnes; as though the curse were true in the generall, but not in their particualr. And such is the f••ith of those who are overgrowne with car∣nall and presumptuous security, which seemeth to be that roote of bitternes spoken against in that place. i 1.74

* 1.75§. 7. In like manner the evangelicall faith is eyther a lively and effectuall assent, whereby we truly receive Christ, or a dead and counterfeit faith, wanting the proper acts and operations of a true justifying faith, which are requisite to salvation, to justification, to san∣ctification, and to perseverance.

To salvation: for as with the heart k 1.76, that is the soule we believe to justification; so with the mouth we pro∣fesse vnto salvation. That therefore is no true faith, when men assenting to the doctrine of the gospell, re∣fuse to professe it for worldly respects; And such was the faith of some I say some of them, who did absolut∣ly and altogether preferre the glory of men before the glory of GOD, for other some, no doubt, who both believed in CHRIST and loved him, were through humane frailty or fearfulnes and too much

love of the world (which are co••ruptiōs incident to the best) hindered for a time from professing of Christ. & such were Nicodemus, & Ioseph of Arimathea the rulers among the Iewes, who are said to have believed in CHRIST, but would not professe him, and therefore because they loved the praise of men more then of GOD, they did not in truth nor in deed believe. Compare Ioh. 5.44. with Iohn. 4.42.43. But all the Faithfull may truely say with the Apostle 2. Cor. 4.13. because we have the same spirit of faith, according as it is written, I have believed therefore have I spoken; even so we also believe ther∣fore we speake. As for those, who deny l 1.77 CHRIST before men, they are such, as if they doe not repent, he will deny them befote the Angells of GOD.

The act of faith requisite to justification, is to ap∣prehend or receive Christ, who is our righteousnes; which is done, first, by a lively assent to the promises of the Gospell and then by speciall application of them to a mans selfe, for where this lively assent is, that Iesus the sonne of the blessed virgin Mary is the eternall sonne of GOD, and Saviour of all those that believe in him; there Christ is received, not one∣ly in the judgment, by that lively assent but also in the heart and affections by an earnest desire to be made partaker of him, and of his merits and righteousnes, and in the will by an vnfained reso∣lution to acknowledge him to be our Saviour, and to rest vpon him for salvation. Now, whosoever hath this lively assent thus working vpon the heart and the will••, he is bound (seeing he hath the condition of the promise) to apply the promise

to him selfe. This apprehension of Christ, first by as∣sent, and then by application, is the very roote of faith, whereby we receive from Christ spirituall life to our justification, and salvation; and where this roote is wanting, as Luk. 8.13. there is no true justifying faith, or communion with Christ. For although the Role of Christs righteousnes be that wedding garment which cove••eth our nakednes, and maketh us accepted before God; yet it will not cover us unlesse we put it on; and it is put on by faith, whereby we apprehend & apply Christ to ourselves. Though the merites and sufferings of Christ be a soveraigne salve to cure our spirituall maladies; yet they will not heale us, unlesse they be applyed: they are applyed by this apprehensive faith, though the body of Christ be meat in deed, and and his bloud drinke in deed, to nourish us unto ever∣lasting life; yet they will not nourish us, unlesse we eat his body and drinke his blood: his body is eaten, and his blood drunke by this apprehensive and special faith. They therefore who professe themselves to believe in Christ, and yet doe not by faith apprehend, that is, re∣ceive him, and apply him to themselves, they have not a justifying faith. for faith doth justifie, not in respect of it owne worth, or as it is a grace inherent in us: but as it apprehendeth and receiveth, or at least is appre∣hensive of Christ, who is our righteousnes. And such is the faith of all hypocrites, who professe them selves to believe, and yet neither apprehend, nor so much as de∣sire to apprehend and apply Cheist & his merites unto them selves; but suffer, as much as in them lyeth, the precious blood of Christ to be spilt in vaine; as it is in vaine to them to whom it is not applyed. And such hypocrites are all Papists, who professing them selves

to believe, doe not onely not apply Christ unto them selves, but renounce and scorne the speciall faith, by which he is received and applyed.

The act of faith requisite to sanctification, is in∣wardly to purifie the heart. m 1.78 and outwardly to worke n 1.79 by love. For faith being a grace of the sanctifying spirit, which no man hath who is not regenerated by the holy Ghost. (for the holy Spirit, when he doth re∣generate us, doth ingenerate the grace of faith in us, and by ingenerating the grace of faith, he doth regene∣rate us,) it cannot therefore be severed from sanctifica∣tion, nor from the inward graces, nor outward fruites of sanctification. and ther••fore that faith, which is a∣loue, not accompanied with other graces, as hope, cha∣rity, repentance, and the feare of God, &c. nor demon∣strable by good workes, is not a lively justifying faith; but a dead fai••h. as S. Iames proveth, chap. 2.14. &c. for as the body o 1.80 without breath is judged to be dead: so that faith which is without good workes, (which are as it were the breathing of a lively faith, which worketh by love) is also judged to be dead. And such is the faith of all car∣nall gospellers, who say they have faith, and have not workes; for though it be most true which S. Paul affir∣meth, that faith alone justifieth; yet it is as true, which S. Iames teacheth, that that faith which is alone, seve∣red from other graces, and destitute of good workes, doth justifie neither alone, not at all; because it is not a true and a lively, but a dead and a counterfeit faith. And such is the faith of hypocrites, whose heart is un∣sound, as of those. Iohn 2.23.24.25. whō though they be said to have believed in Christ, yet he would not be∣lieve them, because he knew what was in them; and of Si∣mon Magus, who though he professed him selfe to be∣lieve

and was baptized, yet he remained in the gall of bitternes, and bond of iniquity, because his heart was not right in him, that is, because he was an hypocrite. Act. 8.21.23.

The act of faith requisite to perseverance is, as of the instrument of the holy Ghost, to stablish the believer, for if we believe p 1.81 we shalbe stablished, if we believe not q 1.82 we shall not be stablished, And as we liue r 1.83, yea shall live by faith; so by faith we s 1.84 stand being by the power of God through faith t 1.85 preserved or kept safe vnto salvati∣on. Faith is our victory u 1.86 whereby we overcome the world subdue w 1.87 the flesh, quench x 1.88 the fiery dartes of the devill glory y 1.89 in afflictions, and bring forth z 1.90 with patience. And so contrary it is to defection or falling away as that those which be of the defection * 1.91 are not of faith, b 1.92 and those which be of faith are not of defection. The faith therefore of those, who are but temporary pro∣fessors, is not a true faith; such as is the faith of vn∣sound and superficiall christians, that is to say hypo∣crites; who having superficially covered their stony c 1.93 ground with the mould of externall profession, do not onely bring fo••th no fruite, but have not so much as roote or moisture and therefore in time of temptation doe fall away. And such also is the faith of worldlings, who receive the seed among thornes d 1.94, who being o∣vercome of the world, are thereby discovered to be void of true e 1.95 faith, and being the servants of Mam∣mon f 1.96 cannot be the servants of God; or if they seeme for a time to be Gods servants; yet when time of try∣all commeth, they will hold to Mammon, and forsake GOD, such was the faith of Iudas g 1.97 to whom gaine was godlines; and such, as it seemeth, was the faith of De∣••as, who forsooke the Apostle for the love of the

world. 2. Tim. 4.10. They therefore who are subject to defection, are not indued with a true faith, for it is the evill heart of infidelity h 1.98, that causeth men to fall away i 1.99 from God.

Seeing then this question is not to be understood of faith, as it signifieth the doctrine of faith, nor of fi∣delity, nor of the faith of miracles, nor of the hysto∣ricall, nor of the legali faith, nor of that evangeli∣call faith which is dead or counterfeit: it remayneth therefore that this controversie is to be understood of the true, lively, evangelicall, and justifying faith one∣ly: which being a faith not of all men k 1.100, that is, not common to the reprobate, but proper to the elect, and is for that cause called the faith of the elect l 1.101. (For all others, if they seeme truly to believe, they do but seeme so to do, as Gregory m 1.102 well saith, they believe onely in shew so many as are not elected) it never therefore before the end of this life doth utterly faile. Now I call that a lively justifying faith; which produceth those acts of a true faith, requisite to salvation, justification, sanctification, and perseverance, whereof even now I spake.

§. 8. Moreover concerning faith,* 1.103 and other sa∣ving graces, we are to hold a twofold distinction. The former is respect of the degrees thereof. For Faith sometimes is more lively and strong, and sometimes more dull and weake; charity sometimes is more hot and fervent, & sometimes more coole & slack▪ We acknowledg therfore, that even these saving graces may in respect of the degrees be deminished, and decayed, which to a faithful man ought to seem a very grievous

and lamentable thing) but we utterly deny, that ever in this life they are wholly and utterly extinguished, & lost. For that the faith of any of the faithfull doth at any time faint, it is to be ascribed to their owne negli∣gence, and to the malice of their spirituall enemies; but that it doth not utterly faile, it is to be ascribed to the grace of God, and to the intercession of Christ. For whereas they object the example of the Angell of the Church of Ephesus, who Apoc. 2.4. is reproved, for that he had lost his first love; the Text it selfe doth clearely evince, that Christ doth not there speake of the grace of charity wholly; but of that degree and measure thereof, wherewith he had beene formerly ad∣orned. For first he doth commend him for certaine no∣table fruits of Faith and love, which he did still ••a∣ercise, v. 2. and 3. as namely patience and constan∣cy. Secondly, whereas he speaketh of his first love, that cannot be understood otherwise, then of a degree and measure of love, which before he had▪ and ther∣fore his meaning is not, that the Angels love was was wholly quenched, but somwhat c••oled. And last∣ly the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not signifie or insinuate▪ that he did altogether amittere, that is, loose his love; but somewhat remittere, that is, rem••t or abate of the fer∣vency thereof: for even the elect sometimes doe re∣mit somewhat of the fervencie of their love, in whose hearts notwithstanding, as n 1.104 Gregory saith, chaerity re∣maineth unextinguible.

* 1.105§ 9. Againe, we are to distinguish betwixt the act and the habite of faith, and other graces, even as wee distinguish betwixt the facultie of sight, and act of seeing: For the act of seeing may be interrupted as in

sleepe, and in the darke: when notwithstanding the habite or power of sight remayneth entire. so in the time of temptation▪ some acts of Faith and other graces may be interrupted, when as the graces them∣selves are not abolished. they may be layde as it were asleepe, but they cannot be wholly extinguished. It is a naturall act of fruitfull trees, to bring forth leaves and fruit•••• and yet in winter time they have neither fruite nor leaves, and if a man should judge of them according to the externall shew, he would scarcely say they lived: which notwithstanding doe live, and are nourished, and when spring and summer shall come againe, they will bring forth leaves and fruit. The like thing happeneth sometime to faith. For whilest the winter stormes of temptations doe lye upon it, you shall perceive both fruit and leaves to be shaken off, and if you should judge according to outward ap∣pearance, you would imagine it to be dead: the which notwithstanding liveth at the roote. and when these stormes and tempests are over-blowne, and by the power of GODS Spirit overcome, it will bring forth both leaves and fruite to the glory of GOD, and to the good example of others. Like∣wise, it is an act of fire, not onely to heate, but also to give light. But if it chance to bee covered with ashes * 1.106 it will not onely send foorth no light, but not so much as heate, and yet no man can tru∣ly saye, that it is extinguished, though 〈◊〉〈◊〉 be hidde-so it fareth sometimes with the gift of faith, and other graces, which like to col•••••••• in the darke, are so taken away, non ut ne sint, sed ut ne videantur, not that they are not at all, but that they are not seene and discerned, and lye hidde as fire under the ashes.

For as Gregory o 1.107 saith, saepè tentatio in corde electorum lumen justitiae abscondit, sed non interimit. But if wee being rowsed by the spirit of God, shall endeavour, as the Apostle exhorteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.108 that is, as the word importeth, as it were with bellowes to blow the coales, and to quicken the fire covered with ashes; we shall be like unto a good fire, burning within our selves, and shining to others. These and the like distinctions, as they are by some applyed to Saint 〈◊〉〈◊〉 when hee fell, so they may be extended to any of the faith∣full in the like case. that in his full gratiam fidei re∣misit, actum intermisit, habitum non amisit; motum fuit in eo spirituals. vitae robur, non Amotum, concus∣sam, non excussuum. he remitted the grace of Faith, intermitted the act, but lost not the habite. The strength of the life spirituall was moved in him, but not removed: shaken, but not shaken off. he fell grie∣vously, but he did not fall away.

Notes

• * 1.1

  Qu. 3. whether a man may fall from grace.
• s 1.2

  In 1 Pet 5.12. veram gratiam orthodoxam & cathol••cam fi∣dem Christi. veram & salu∣••a••em doctri∣nam &c.
• t 1.3

  Gal. 5.4.
• * 1.4

  Whether ••rom the gracious favo••t of God▪
• u 1.5

  Rom. 3.2••••30
• w 1.6

  2. Tim▪ ••.9.
• x 1.7

  Eph. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y 1.8

  Ier. 31.3. 2 Tim. 1.9.
• z 1.9

  Ioh••. 13.1.
• a 1.10

  Rō. 8.35.39
• b 1.11

  Pro••ter de voca••, gent. l. 1. c. 24:
• c 1.12

  2. Sam. 11.2••. •• King. 11.9.
• d 1.13

  Es. 64.5.
• * 1.14

  Aug. in Es. 88.30 filij hujus David, filij sunt sponsi; omnes ergo Christiani filij eius dicun∣tur.
• c 1.15

  Rom. 9.22
• f 1.16

  Ioh. 3.36
• * 1.17

  Rom: 8: 1
• h 1.18

  Lam: 1: 32
• i 1.19

  1 Iohn 2: 1: 8: Rom: 8: 33: 34:
• k 1.20

  1 Cor: 11: ••••
• l 1.21

  Ps: 12: 1:
• m 1.22

  Heb: 12: 6: Apoc▪ 3: 19
• n 1.23

  Ezra 19: 13
• o 1.24

  Ps: 103: 10
• p 1.25

  Lam: 3: 22
• q 1.26

  1 Cor: 10, 13
• r 1.27

  Ps, 103: 14 Ps: 78: 39
• s 1.28

  Laan, 3: 01
• t 1.29

  Heb: 12: 1•• Ps, 94: 12: 119: 7••:
• u 1.30

  Luk: 3: •• Heb: 3: ••••
• * 1.31

  Whether from the graces of God?
• w 1.32

  1. Tim. 1.••, 2. Tim. 1.5.
• x 1.33

  Rom. 1.9. 2. Cor. 6.6. 1. Pet.•• ••••.
• y 1.34

  Iam. ••.15.16.
• z 1.35

  Act. 1.28.
• z 1.36

  Iam. ••.14.
• a 1.37

  1. Ioh 3.18.
• * 1.38

  Objections.
• * 1.39

  Soliloq. l. 2. •••• 5••••••
• c 1.40

  1: Ioh 2:15:
• d 1.41

  Iam: 4:4:
• e 1.42

  I. Ioh: ••••••
• f 1.43

  Iam: ••:4: Eph 5:5: Col, 2:5,
• * 1.44

  2: ••im 3:5:
• h 1.45

  Iohn 12.42.
• i 1.46

  V. 43
• k 1.47

  Ioh. 5.44
• l 1.48

  Ph••l. 1.7.
• m 1.49

  Luk. 16.15
• * 1.50

  The saving graces of God without repen∣tance.
• n 1.51

  Rom. 11.••9
• o 1.52

  Phil. 1.6.
• p 1.53

  De praedest. sanct. c. 16.
• q 1.54

  ad artic fal•••• sibi imposit••s. art. 1••.
• * 1.55

  Whether faith may be lost.
• * 1.56

  The divers ac∣ceptions of the word faith.
• r 1.57

  Cic. 1, de off••.
• s 1.58

  De Trinit. 1 13: c: 2:
• t 1.59

  Sent: 3: di••t:
• * 1.60

  〈1 paragraph〉〈1 paragraph〉
• u 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Theop, Gorū in 1. Cor. 12.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodo. apud Gerum. in 1. Cor. 12.9. Hic fides prodigia faciendi, quae montes transferat. Hiero∣nym. in 1 Cor. 12.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pe quo loquitur Chri∣stus Mat. 17.20. Luc. 17.6. Ge∣rard apud Gorum. in 1 Cor. 1••.2
• y 1.63

  Mat. 7.8••.••3.
• z 1.64

  〈1 paragraph〉〈1 paragraph〉.
• a 1.65

  1. Tim. 1.5. 2. Tim. 1.5.
• b 1.66

  Iam. 2.10.26 This distinctiō ••••••not be de∣nyed of the pa∣p•••••• who dis∣••••••guish faith in f••rma•••••••• ••t 〈…〉〈…〉.
• c 1.67

  Tit 1, 16.
• d 1.68

  Iam. 2.19.
• * 1.69

  The legal faith
• e 1.70

  Gal. 3.10▪
• f 1.71

  2. King. 22.18.13
• g 1.72

  Ion. 3.6.7.
• h 1.73

  Deut. 29.18.
• i 1.74

  Deut. 29.19.
• * 1.75

  The evangeli∣call faith.
• k 1.76

  Rom: 10.1••.
• l 1.77

  Luk. 12 9. Mat. 12.32: 2. Tim. 2.12.
• m 1.78

  Act. 15.9
• n 1.79

  Gal. 5.6
• o 1.80

  Iam 2 26
• p 1.81

  2 Chro. 20.10
• q 1.82

  Es. 7.9.
• r 1.83

  Heb. 2 4.
• s 1.84

  Rom. 5.2. 2. Cor. 1.24.
• t 1.85

  1. Pet. 1.5.
• u 1.86

  1. Ioh. 5.4▪5.
• w 1.87

  Gal. 3.24.
• x 1.88

  Eph, 6.16.
• y 1.89

  Rom. 5.2.3.
• z 1.90

  Luk. 8.15.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.92

  Heb. 10.39.
• c 1.93

  Luk. 8.13.
• d 1.94

  Luk. 8.14.
• e 1.95

  1. Ioh, 5, 4▪5, ••
• f 1.96

  Mat, 6, 24.
• g 1.97

  Mat, 26, 14,
• h 1.98

  Heb. ••▪ ••2
• i 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.100

  2. Thess. ••5.
• l 1.101

  Tit. 1.2••
• m 1.102

  Moral. l. 25. c. 11 - specie te∣nus credare▪ quantos cer∣tum est electo∣rum numerum summamque transir••.
• * 1.103

  Degrees of faith and other graces.
• n 1.104

  Mo••al: l. 25. c. 7
• * 1.105

  The habite & act of faith di∣stinguished.
• * 1.106

  〈1 paragraph〉〈1 paragraph〉
• o 1.107

  moral l. 8. c. ••0
• p 1.108

  1. Tim. 1.16