The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy

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The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy
Author
Du Moulin, Pierre, 1568-1658.
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London :: Printed by T[homas] S[nodham] for Nathaniel Newbery, and are to be sold at the signe of the Starre vnder Saint Peters Church in Cornehill, and in Popes head Alley,
1620.
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Subject terms
Synod of Dort (1618-1619) -- Early works to 1800.
Arminianism -- Early works to 1800.
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"The anatomy of Arminianisme: or The opening of the controuersies lately handled in the Low-Countryes, concerning the doctrine of prouidence, of predestination, of the death of Christ, of nature and grace. By Peter Moulin, pastor of the church at Paris. Carefully translated out of the originall Latine copy." In the digital collection Early English Books Online 2. https://name.umdl.umich.edu/A69245.0001.001. University of Michigan Library Digital Collections. Accessed May 23, 2024.

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CHAP. XLVI.

The certainty of the conuersion of the Elect is proued, and that Grace cannot be ouercome.

I. THe chiefe foundation of our opinion of the certainty of the conuersion of the elect, and of the inseperable grace of God, wee place in the immutable cer∣tainty of the election of God: For seeing that God by his certaine and determined decree, appointed some certaine men to saluation, as wee haue at large proued, it must needes be, that they whom he appoin∣ted to the end, hee appointed also to those meanes, without which no man is saued, to wit, Faith and Re∣pentance. This decree, seeing it cannot be hindred, it is certaine that the faith of the elect cannot so be hindred, that they should finally fall away: The truth of which doctrine while these Sectaries doe oppugne, they doe cast themselues into absurd and enormious opinions, such as are these; That Election is not ir∣reuocable, nor peremptory, before death: That those that are elected, may be reprobated: That the number of the elect is not certaine, and determined by the decree and

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will of God, but that their number may be encreased and diminished: That all men are conditionally elected: That God is often disappointed of his intention, wish, and desire. Which dreames, full of feuer-like subtiltie, and vaine dotages, (that I may speake no worse of them) are, as I thinke, abundantly confuted by vs.

II. Wee haue heard Saint Paul, Ephes. 1.3.4. teach∣ing that the grace of God is giuen according to electi∣on: Hence it appeareth, that the grace of God which is giuen to the elect, can no more be hindred, then ele∣ction it selfe: For the effects of an immutable cause cannot but be most certaine. Vaine and voide were that election, which should be made destitute of those meanes, without which there is no saluation; and ob∣serue that Saint Paul speaketh of the holy and faith∣full Ephesians, least any Arminian should say, that the Apostle speaketh of vniuerall Election. Finally, as many places of Scripture, as there be which teach that they doe beleeue that are ordained to eternall life, Acts 13. that they alone come, that is, doe be∣leeue, who are giuen to Christ by the father, that is, are elected to sauation in Christ, Iohn 6. and that all that are predestinated are called, iustified, and glori∣fied, Rom. 8. and that God hath elected vs to holi∣nesse, Ephes. 1. and not by holinesse, or for holinesse; they doe all plainely proue, that faith and holinesse doe so depend on Election, and so leaue to it, that it cannot be but that he who is elected, must at length be conuerted: The faith of the elect cannot altoge∣ther be blotted out, and finally be extinguished, but the election of God must also be wiped out, and must perish: Whosoeuer God calleth by his purpose, shall

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certainely come, because God neuer faileth of his purpose.

III. Agreeable to these things are the words of the same Apostle, Rom. 8.14. As many as are led by the spirit of God, are the sonnes of God. Here I de∣mand, whether it is possible that he who is the sonne of God, should be made the sonne of the diuell? If there is any modesty left in them, they dare not say this openly, although it doth plainely enough follow from their opinion, by which they determine, that the elect may be reprobated. This therefore being laid downe, that the sonnes of God cannot be made the sonnes of the diuell; I demand, whence is this impossibilitie of falling away, and why cannot hee who is led by the spirit of God, which is called the spirit of adoption, be made the childe of the diuell? The cause of this im∣possibility must either be the election of God, or mans free-will; but not mans free-will, as we haue at large proued; therefore it is the election of God, by which it commeth to passe, that it is an impossible thing that the faith of the elect should be finally lost and extin∣guished.

IV. And with what great efficacie God doth worke in mens hearts, the Apostle teacheth, Ephes. 1.19. where hee wisheth that it were made knowne to the Ephesians, What is the exceeding greatnesse of his power to vs ward, who beleeue, according to the working of his mighty power. The Apostle doth purposely heape vp emphaticall and significant words, where∣by he might declare that power and effectual strength, farre differing from the phrase of Arminius, in whose writings, these speeches are often found; that God

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will not vse his omnipotency to the conuersion of man, but a gentle invitation, which is agreeable to free-will. And least any one should seeke a refuge in the word Power and Strength, restraining this power to an effectuall perswasion; the same Apostle doth in the same Epi∣stle teach, that this power is the same with that where∣by he raised Christ from the dead, where perswasion hath no place: for he presently addeth; according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. So Colos 2.12. speaking of our regeneration by faith; With Christ (saith he) ye are risen, by the faith of the operation of God, who raised him from the dead; Insinuating, that the resurrection of Christ, and our regeneration were wrought by the same force and power.

V. The same Apostle, 2 Thes. 1.11. doth pray that God would fulfill the worke of faith, with power, in the Thssalonians. And Rom. 1.16. the Gospell is cal∣led, the power of God to saluation, because by the Gospell God doth shew his sauing power. And 2 Cor. 10 4. he saith, that our weapons, that is, the word of God, whereunto is ioyned the efficacy of the spi∣rit are mighty, to the pulling downe of strong holds, cast∣ing downe imaginations, and euery high thing which exal∣teth it selfe against the knowledge of God, and bringing in∣to captiuitie euery thought, to the obedience of Christ. Be∣hold how often, and how diligently the Apostle doth extoll that power which God doth vse to the conuer∣sion of a man; what choise and forceable words hee doth reckon vp, with which hee would draw our mindes into the admiration of that wonderfull and secret power. Agreeable to this is that of Christ,

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Luke 11.22. where he doth describe, in these words, the casting out of Sathan obtaining the rule in man, and the greater power of the spirit of God thrusting him out: When a strong man armed keepeth his pallace, his goods are in peace; but when a stronger then he shall come vpon him and ouercome him, he taketh from him all his armour, wherein hee trusted, and diuideth his spoiles.

VI. These Sectaries here doe alleadge and faine many things: First, they say that this power, how great soeuer it is, is resistible, neither doe we deny it; but the question is, whether it may finally be ouer∣come: For it is not likely, that God will exercise that mighty power and efficacy towards that man whom he will saue, that he might be ouercome by man, and that man at length might be more powerfull then God: Yea truely, in that very place of the Apostle, 2 Cor. 10. where hee doth extoll that power with a goodly speech, he maketh mention of the resistance which doth rise against the knowledge of God, and doth resist it; but yet at length being broken, it doth yeelde, and is willingly bound with happy bonds.

VII. To that place of Saint Paul, 2 Thes. 1. where hee prayeth that God would powerfully finish the worke of faith in the Thessalonians, they of the Hage, pag. 295. doe answere. That the Apostle doth not speake of the beginning of faith; but of the complement in the encrease and perseuerance of faith: By which speech, they cut their owne throats; for if there be neede of so great strength and power of God, to fur∣ther the encreases of faith, how much more power is

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there neede of, for the beginnings of faith, and to put faith in an vnbeleeuing man, in whom there is no∣thing which doth not resist God?

VIII. They adde, that by the worke of faith, is vnderstood patience, but vnfitly; for the worke of faith is not finished onely by the tolerating and bea∣ring of afflictions; also the words of the Apostle go∣ing before, doe reiect this interpretation: For he saith, We pray alwayes for you, that God would count you wor∣thy of this calling; and fulfill all the good pleasure of his goodnesse, and the worke of faith with power: He doth wickedly, who restraineth the calling of God and the effects of the good pleasure of his goodnesse to pa∣tience alone.

IX. In the same place they guesse, that this fulfil∣ling, is the obtaining of glory. But in vaine, for glo∣ry is not the perfection, nor the fulfilling of the worke of faith, but the fulfilling of the reward which wee apprehend by faith; yea, the worke of faith is so farre from being there perfected, that it will then cease.

X. The men of our partie proued this by that place of Saint Peter, 2 Ephes. Chap 1. Verf. 3. The diuine power hath giuen vnto vs all things which pertaine vnto life and godlinesse, through the knowledge of him who hath called vs to glory and vertue. If God doth giue vs all things which pertaine to life and pietie, then hee gi∣ueth vs that we shall not resist finally, but obey God calling. The Arminians answere, that Peter here doth not speake of the bestowing of faith, and that he doth not teach that faith is giuen to vs by God, but onely of those things which hee giueth to them that doe

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already beleeue. This answere is besides the matter, and it doth not touch any part of our argument: Yet when Saint Peter saith, that all things, are giuen vs by God, which are necessary to saluation, they deale sincerely and faithfully, in that they will not haue faith to be comprehended vnder this word, omnia, all things. For they which say in other places, that faith is the gift of God, doe here plainely enough witnes that this was not seriously and in good earnest spoken by them. And truely, the men on our side doe bring no place out of the Scripture, to proue that faith is the gift of God, which the Arminians doe not corrupt and dar∣ken; because they deny that the habit of faith is in∣fused into man, or imprinted on mens hearts by God: but they contend, that it is giuen to vs by God no otherwise then by perswading, and by giuing powers by which wee may beleeue, if wee our selues will. Which truely is not to giue faith, but to giue helpes & incitations, to obey which, and to turne them into vse, is in the power of free-will. To adde to their fraud and deceit, they doe corrupt the words of Saint Pe∣ter: Saint Peter saith, That God hath giuen vs all things that are necessary to life and godlinesse: They, by giuing, would haue offering and propounding to be vnderstood, which doe very much differ: For seeing that (as the Arminians confesse) eternall life is propounded euen to reprobates, it will be said, that eternall life is giuen to the reprobates, if to propound and offer be the same that it is to giue.

That faith and repentance is from God the Scrip∣ture proueth. That faith is the gift of God Saint Paul teacheth, Ephes. 2.8. By Grace ye are saued through

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faith, and that not of your selues, it is the gift of God. That gift of which Saint Paul speaketh here, is neither sal∣uation alone, nor faith alone: But this is the gift, To be saued by grace through faith. Whence it appeareth that faith is as well comprehended vnder this gift, as saluation. But if saluation alone were here called the gift of God, yet it would thence necessarily follow, that faith is the gift of God: For he that giueth salua∣tion, must needes also giue the meanes, without which there is no saluation. The same Apostle, Phil. 1.29. saith, It is giuen to you in the behalfe of Christ, not onely to beleeue on him, but also to suffer for his sake. Doe you see that it is giuen to vs, not onely to be able to be∣leeue, but also the act of beleeuing, and to beleeue it selfe? That repentance is the gift of God, Saint Pe∣ter doth witnesse, Acts 5.31. God hath exalted Christ with his right hand, to be a prince and a Sauiour, for to giue repentance to Israel, and forgiuenesse of sinnes. And 2 Tim. 2.25. If God will at any time giue them repen∣tance. Saint Paul, Rom. 5. doth say. That the loue of God is shed abroade in our hearts by the holy-Ghost, who is giuen vs; To wit, because the holy-Ghost doth im∣print that sure confidence in our hearts, that wee are loued by God. Here you see that not onely the po∣wers, of willing and doeing, are giuen by God, but also to will and to doe it selfe. Seeing therefore that as many Christian vertues as there are, there are so many gifts of God, and the same vertues are habits, it must needes be, that those habits are from God, and therefore not engrafted by nature, which Pelagi∣us himselfe hath not said; nor obtained by vse and a∣ctions, the grace of God helping▪ as the Arminians

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will haue it, for so man himselfe should giue eyther all faith, or at the least some part of faith to himselfe, and should owe it to his owne labour and industry. For truely, if God doth giue the power of beleeuing, and doth not giue the act of beleeuing after the same manner as he giueth the power, because (as these Se∣ctaries thinke) God doth giue the power of beleeuing vnresistibly, but he giueth the act of beleeuing onely by perswading and inuiting, and that by a perswasi∣on which we may obey or resist; consent to, or re∣fuse: There is nothing so cleere, as that the very act of beleeuing, and therefore faith it selfe, is not from God alone, nor from the meere grace of God, but is due, partly to God, and partly to mans free-will. Which that it is the opinion of the Arminians, and that they thinke that grace is not the totall, but part-cause of faith, we haue proued before. Whereunto adde that which they say, that God doth giue faith no otherwise then by perswading, and by a gentle invitation: Which if it be true, it will be said that God doth giue neither the power nor act of belee∣uing. For he that doth onely perswade and exhort to runne, although he set on fire all the brands of his ora∣tory Art, yet he will neuer be said to giue the power of running, nor to runne it selfe.

XII. Seeing therefore that the habit of faith, is the gift of God, it must needes be, that it is infused and imprinted on our hearts by God himselfe; which if it be so, it is vnpossible that this infusion can be hindred in the elect; For what should hinder it? Doth the mutability and instability of the decree of God hinder it? No; His decrees can neither be abo∣lished

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nor changed. Doth the euill affection of the heart of man hinder it? No, euery man is ill affected before he hath receiued faith from God. Doth the obstinate hardnesse of some men hinder it? No, this hardnesse is softned by faith being receiued: Which also God promiseth that he will doe, Ezech. 36.26.

XIII. This promise of God, and others of the like sort, by which God promiseth that he will giue a heart of flesh, and will write on it his law, and that he will cause that we should walke in his waies, doe promise an infallible certainty of the conuersion of the elect, and the grace of God, which is impossible finally to faile: For what can hinder that God should not stand to his promise, and should fulfill that which he hath certainely and absolutely promi∣sed? Doth the hardnesse of mans heart hinder? No, this is that which he doth promises, to wit, that he will soften the stony heart. Doth the wickednesse of man hinder? No, there is no man but he is wicked before God conuerteth him. Is it the stubbornnesse which is in some men more then ordinary? No, Where sinne abounded, there also grace abounded. Finally, there can no impediment be obiected, which God cannot put away and remoue. There is nothing so intricate, out of which the wise goodnesse of God cannot cleere himselfe; and therefore to whom hee promised hee would giue a new spirit, that hee would take from them their stony heart, that he would cause that they should walke in his waies, it is impossible that these should not be conuerted, or should finally fall away. Neither doe the Arminians themselues deny it, al∣though

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they seeme contentiously to striue against it. For, in the 286. page, of the conference at the Hage, they doe confesse that these words of God in Ezechiel, It is declared that God will so effectually worke, that actuall obedience must follow: But (say they) is that done vnresistibly? As if the controuersie were in that: It is sufficient that it is done most certainely, infallibly, and vnauoidably, although man should for a time resist, and should be aduerse and contrary to God calling, that is, to his owne saluation: For the workes of piety, which are adioyned to follow this change of the heart, are not laid downe as conditions, on which this change is to be, but as fruites and effects which are to follow this change of the heart.

XIV. These Sectaries doe deuise another hi∣ding hole, in saying that this promise of giuing a new heart, was made to a whole nation, not to seuerall men: But these are vaine things. For, Regeneration, and the change of the heart, is a gift which is giuen to particular men: Neither were this promise true, if it were to be performed to a whole nation, in which there haue alwaies beene very many that haue beene stubborne and rebellious: Therefore this pro∣mise pertaineth to those alone who were to be truely faithfull.

XV. They dispute neuer a whit more wittily, when they say, Collat. pag. 269. that by these places is promised, not the first beginning of preuenting grace, but a greater plenty and progresse of grace. I doe not deny but that euen the progresse and pro∣ceeding in grace is promised here; but I earnestly

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affirme, that here the beginnings also of conuersion are promised: The very words a new heart, doe proue this: For then truely and properly is the heart new, when it begins to be changed: Nor is it credible, that the increase of grace is promised without the begin∣ning of it.

XVI. I further demand, whether that promise whereby God promiseth that he will cause that wee shall walke in his wayes, is extended to the end of the life, or for a short time: If not to the end, then this promise is in vaine, yea, and absurd, because by it God should promise that he would so long giue them his grace, vntill he should againe take it away, and de∣stroy them for euer. Also the words themselues doe witnesse, that it is spoken of a perpetuall grace. For God doth promise, that he will cause that they should not depart from his waies; in which words, finall per∣seuerance is promised.

XVII. And if the grace of God may be finally hindred in all and particular men, it might come to passe that it should be hindred in all men; and so there wold be none elected, there would be no church, and Christ should haue dyed in vaine. For nothing can be imagined more absurd, then to suppose that God decreed that some men should beleeue and be saued, and that that should be done vnresistibly; and yet that he did not decree of any one man, nor of any particular person: There is nothing more absurd, then to determine, that it must needes be that some be saued, and yet that there is no man who may not be damned. By what meanes can any certainety be made or concluded out of many vncertainties? Or is it

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credible and likely, that the decree of God as concer∣ning the whole Church, cannot be deluded, and yet may be made frustrate in the seuerall members of the Church?

XVIII. Nor doth the truth finde any small refuge in the words of Christ, Iohn 6.44.45. No man can come to me, except the father, who hath sent me, draw him; and I will raise him vp at the last day. It is written in the Prophets; They shall be all taught of God. Euery man therefore that hath heard, and hath learned of the father, commeth to me. Euery word is a thunderbolt. The Arminians thinke, that there are many that heare and learne of the father, who doe not come, nor fol∣low. This is diametrically and directly contrary to the words of Christ; Euery man that hath heard, and hath learned of the father, commeth to me. For he speaketh of a certaine manner of hearing and learning, which is peculiar to the elect, and which doth worke in their heart what he commandeth. The same Arminians doe affirme, that many are drawne, who notwithstan∣ding doe not come. But here also they offend against the words of Christ, where he saith, No man can come to me, except the father draw him, and I will raise him vp at the last day. For he speaketh of a certaine sure kinde of drawing and obedience, by which whosoeuer are drawne, and doe come, shall be raised vp by Christ at the last day. Hee speaketh therefore of a kinde of drawing which cannot finally be resisted.

XIX. Out of the same place of Saint Iohn, this ar∣gument is framed: Whosoeuer hath heard, and hath lear∣ned of the father, doth come: Whosoeuer is drawne hath heard & learned: Therfore whosoeuer is drawne, doth come.

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XX. By the same place, the opinion of the Armi∣nians is refuted, whereby they teach, that all men are drawne, and that sufficient grace is giuen to all: For the scope of Christ is to set downe the cause, why the Iewes of Capernaum could not come, to wit, because they were not drawne by the Father; that on the con∣trary he might teach, that they would haue come if they had beene drawne: by which words, hee doth not obscurely teach, that all who are drawne doe come.

XXI. These proofes, brought out of this place, are not grounded on the word drawing, which wee know to be many times taken more largely, and to be sometimes vsed for an invitation which is not obeyed; but they are grounded on the whole cohe∣rence of this place, and on the course of the speech, which doth more then certainely demonstrate, that it is here spoken of a kinde of drawing, with which who∣soeuer are drawne, doe come. In which sense, the word drawing is vsed, in the beginning of the Canticles; Draw mee, and we will runne after thee: Which also Saint Austin doth acknowledge, Lib. 1. against the two Epistles of the Pelagians; where when hee had admo∣nished the Reader, that Christ did not say, lead, but draw, he addeth: Who is drawne, if he be already wil∣ling? And yet no man commeth, vnlesse he be willing: He is therefore after a marueilous manner drawne, that he should be willing, by him who knoweth to worke inwardly in the very hearts of men, not that men vnwilling should beleeue, (which cannot be) but that of vnwilling, they might be made willing.

XXII. Nor is it credible that that grace is finally

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resistible, whose chiefe office is to take away finall re∣sistance; for so it should not doe that for which it is ordained; especially seeing that Christ saith, Iohn 4.14. Whosoeuer drinketh of the water that I shall giue him, shall neuer thirst, but the water which I shall giue him, shall be in him a well of water, springing vp to euer∣lasting life. For it doth manifestly appeare, that it is here spoken of a kinde of grace, which being once well admitted and receiued into the heart, is neuer lost, but doth remaine to eternall life, and like an euerlasting fountaine, is neuer dryed: No lesse direct are the words of Christ, Iohn 6.35. He that beleeueth in me, shall neuer thirst: and Vers. 51. He that shall eate of this bread, shall liue for euer: All which were false, if true faith, which doth seriously apprehend Christ, might be shaken off, and be finally lost: For then there would be some, who after the eating of the hea∣uenly bread, should perish for euer.

XXIII. And if there be any certainty of saluati∣on, or any full perswasion of the Saints, it must needs be, that the grace of God in them cannot be ouer∣come, nor finally extinguished; for otherwise, this certainety were vaine and deceitfull: For how can he be certaine of his saluation, who doth beleeue that the grace of God may be hindred and abolished by a finall resistance? And that on Gods part there is no absolute and peremptory election, but when the course of our life is finished? And that on mans part, the free-will of man in most holy men is fur∣nished with power whereby it may altogether driue away the spirit of God?

XXIV. But the Scripture in sixe hundred pla∣ces,

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doth teach and command certaine and sure con∣fidence of our saluation. Saint Paul saith, Rom. 8.16. The spirit doth witnesse together with our spirit, that we are the sonnes of God: Can there be any more certaine witnesse, and more worthy of credit, then the spirit of God? Surely the Scripture doth teach how cer∣taine this inward testimony is, while it calleth the spi∣rit, a seale deepely imprinting the promises of God on our hearts, and the pledge of our inheritance, Ephes. 1.13. and Chap. 4.30. and 2 Cor. 1. So also 1 Iohn 5.10. He that beleeueth on the sonne of God, hath the witnesse of God in himselfe. This testimony is beyond all excep∣tion; which testimony whosoeuer doth not feele in himselfe, he ought rather to thinke ill of himselfe, then to measure other men by his owne foote, and to iudge of others confidence, by his owne incre∣dulitie.

XXV. The Apostle to the Hebrewes, Chap. 3. Vers. 6. doth command vs to hold fast the confidence and the reioycing of the hope, firme vnto the end. And Cha. 10. Vers. 22. Let vs draw neere with a true heart, in full assu∣rance of faith. And Ephes. 3.12. In Christ we haue bold∣nesse and accesse with confidence, by the faith of him. And 1 Iohn 5.13. These things haue I written vnto you, that be∣leeue on the name of the sonne of God, that ye may know that ye haue eternall life.

XXVI. Our Sauiour himselfe doth promise, that hee will giue vs all things which wee shall aske in his name, Iohn 14.13. If therefore wee aske grace which cannot be ouercome, nor extinguished, and perseue∣rance in the faith, Christ promiseth that wee shall re∣ceiue what we aske.

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XXVII. Doth Dauid speake as one doubting of his saluation, Psal. 17. I shall see thy face in righte∣ousnesse, and I shall be satisfied with thy likenesse? Or Simeon speaking thus, Luke 2. Now lettest thou thy ser∣uant depart in peace, according to thy word? Or Stephen, who, his enemies gnashing their teeth at him, and be∣ing certaine of death, did cry out, I see the heauens open, and the sonne of man sitting at the right hand of God? Could the grace of God be ouercome by free-will in those men? Or was their confidence deceitfull and failing, and the decree of God concerning their saluation yet reuocable, as these Sectaries speake?

XXVIII. Why should I speake of Saint Paul? who desiring to be dissolued, and to be with Christ, being full of faith, speaketh thus, 2 Tim. 4.18. The Lord shall deliuer me from euery euill worke, and will pre∣serue me vnto his heauenly kingdome: And in the same place, after he had endured so many labours, he doth vtter this as his victorious song: I haue fought a good fight, I haue finished my course, I haue kept the faith: Henceforth there is laid vp for me a crowne of righte∣ousnesse, &c. With no lesse confidence doth hee speake both in his owne, and in our name, long before the end of his strife, Rom. 8.38. I am per∣swaded, that neither death nor life, &c nor any other crea∣ture, shall be able to seperate vs from the loue of God, which is in Christ Iesus our Lord.

XXIX. But the doubting of our saluation doth please these Sectaries, who are stuffed and strouted out with pretended modesty and humility. Their words against the Walachrians, pag. 76. are

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these: Whether any one can be certaine that hee shall perseuere in the faith; We will not say, yea, we suppose it to be very profitable to doubt of these things, and that it is laudible for a Christian Souldier, to the sha∣king off the sloathfulnesse and the drowsinesse of the soule in the worke of Religion: In the same place they admit onely that certainetie, whereby one doth know that God, and sufficient helpe, shall not be wanting to him, so that hee be not wanting to him∣selfe; which certainty surely may be in any repro∣bate. They doe instill these things with a goodly shew, vnder the pretence of instigation to good workes, that they might secretly ouerturne the foundation of faith, as it were by vndermining it; and as if there were no way of stirring vp slug∣gishnesse, but by the damage of Faith. It is pro∣phane modestie which maketh men incredulous and vnbeleeuing; and vnder a shew of humilitie, doth teach them to distrust God. But they them∣selues, who teach these things, doe boast, that God hath giuen them what hee ought, yea, and that God is bound to giue them sufficient grace; that it might appeare, that vnder this affected humilitie there is much pride.

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