Milton

¶1Auctionis altera pars ad Patrem et Filium relatæ est GLORIFICATIO.

¶2Ea est vel INCHOATA vel PERFECTA.

¶3INCHOATA est qua JUSTIFICATI ADOPTATIQUE A DEO PATRE, CUM PRÆSENTIS GRATIÆ AC DIGNITATIS, TUM FUTURÆ GLORIÆ SENSU QUODAM IMBUIMUR, ET JAM BEATI ESSE INCIPIMUS. Joan. xvii. 22. Et ego gloriam quam dedisti mihi, dedi iis.

¶4Ad hanc glorificationem Paulus ab ipsa Dei præscientia progressione quadam continua nos deducit. Rom. viii. 29, 30. nam quos prænovit, etiam prædestinavit conformandos imagini Filii sui—; quos vero prædestinavit, eos etiam vocavit; et quos vocavit, eos etiam justificavit; quos autem justificavit, eos etiam glorificavit. et xv. 7. assumite alii alios, sicut et Christus assumpsit nos in gloriam Dei. Eph. i. 3. benedictus esto Deus et Pater Domini nostri Jesu Christi, qui benedixit nobis omni benedictione spirituali in cœlis in Christo. et iii. 18, 19. ut in charitate radicati et fundati, valeatis assequi cum omnibus sanctis quæ sit illa latitudo, et longitudo, et profunditas, et sublimitas: et nosse charitatem illam Christi omni notitia supereminentiorem; ut impleamini ad omnem usque plenitudinem p. 284Dei. 1 Thess. ii. 12. ambulantes sicuti convenit Deo vocanti vos ad suum regnum ac gloriam. et 2 Thess. ii. 14. quo vocavit vos per evangelium nostrum ad acquirendam gloriam Domini nostri Jesu Christi. 1 Pet. v. 10. qui vocavit vos ad gloriam suam in Christo Jesu. et 2 Pet. i. 3. qui vocavit nos ad gloriam ac virtutem.

¶5JAM BEATI. Matt. v. 3. &c. beati pauperes spiritu; quoniam ipsorum est regnum cœlorum—.

¶6Regenerationi simul et auctioni accedit confirmatio sive conservatio: opus itidem Dei. 1 Cor. i. 8. qui confirmabit vos usque ad finem inculpatos, in diem Domini nostri Jesu Christi. et 2 Cor. i. 21, 22. qui nos confirmat vobiscum in Christum, Deus est: qui etiam obsignavit nos, indiditque arrhabonem Spiritus cordibus nostris. Eph. iii. 16. et det vobis secundum divitias gloriæ suæ, ut fortiter corroboremini per Spiritum suum in interiore homine. 1 Pet. v. 10. Deus— qui vocavit vos—, is inquam compingat vos, stabiliat, roboret, fundet. Judæ 24. qui potest vos custodire a lapsu immunes, et statuere in conspectu gloriæ suæ inculpabiles cum exultatione.

¶7HÆC TRIA, regeneratio, auctio, et conservatio, veluti causæ proximæ a parte Dei, earumque effecta, ut fides, charitas, &c. a parte hominis, sive in homine, CERTITUDINEM SALUTIS et PERSEVERANTIAM SANCTORUM efficiunt.

¶8A parte Dei causa quidem prima et remotior est ejus prædestinatio sive electio credentium. Rom. viii. 30. quos prædestinavit—, ut supra. et xi. 29. nam dona illa et illa vocatio Dei ejusmodi sunt, ut eorum ipsum pœnitere non possit. Heb. vi. 17, 18. qua in re Deus volens ex abundanti hæredibus promissionis ostendere immutabilitatem consilii sui, fidejussit jurejurando: ut per duas res immutabiles, in quibus fieri non potest ut mentitus sit Deus, validam consolationem habeamus nos, &c. 2 Pet. i. 4. ex eo quod maxima illa nobis ac pretiosa promissa donavit, ut per hæc efficeremini divinæ consortes naturæ.

¶9CERTITUDO itaque SALUTIS est FIDEI QUIDAM GRADUS, QUO QUIS TESTANTE SPIRITU PERSUASUS EST FIRMITERQUE CREDIT, SE CREDENTEM ATQUE IN FIDE ET CHARITATE PERMANENTEM, JUSTIFICATUM, ADOPTATUM, EX ILLA DENIQUE UNIONE ET COMMUNIONE CUM CHRISTO ET PATRE GLORIFICARI CŒPTUM, SEMPITERNAM VITAM CONSUMMATAMQUE GLORIAM CERTISSIME ADEPTURUM.

¶10PERSUASUS EST: immo persuasus esse debet. 2 Pet. i. 10. potius studete vocationem et electionem vestram salutem æternam firmam efficere; id est, vocationis et electionis fructum; vocatio enim ipsa firmior fieri non potest, quippe jam præterita: sed nihil hoc valet, nisi nos etiam utramque firmam facere studeamus; in nostra igitur potestate quod nostræ partis est situm esse oportet.

¶11SE CREDENTEM. Joan. iii. 16. ut quisquis credit in eum, non pereat, sed habeat vitam æternam. et vi. 47. idem. Rom. v. 2. per quem habemus accessum fide in gratiam istam in qua stamus, et gloriamur in spe gloriæ Dei. 2 Cor. xiii. 5. vos ipsos tentate, an sitis in fide, vos ipsos explorate: annon agnoscitis vosmetipsos, videlicet Jesum Christum in vobis esse? nisi rejectandi estis. Inhabitat autem Christus in nobis per fidem, Eph. iii. 17. Fidem ergo, non electionem, quæ sine fide esse firma non potest, explorare jubemur, ne simus rejectanei.

¶12IN FIDE ET CHARITATE PERMANENTEM. Heb. vi. 18, 19, 20. ut validam consolationem habeamus nos, qui confugimus ad tenendam propositam spem; quam velut animæ anchoram habemus tutam ac firmam, et ingredientem usque in ea, quæ sunt intra velum. et x. 22, 23. accedamus cum vero corde in plenitudine fidei, aspersione purgatis cordibus a conscientia mala; et abluto corpore aqua pura, retineamus professionem spei non vacillantem. 2 Pet. i. 9, 10, 11. nam cui hæc non adsunt, is cæcus est, nihil procul cernens, oblitus sese a veteribus peccatis suis fuisse purificatum—: quapropter fratres potius—: ita enim ample subministrabitur vobis introitus in æternum regnum Domini nostri et servatoris Jesu Christi. 1 Joan. iii. 14. nos scimus nos translatos esse a morte ad vitam, p. 286quia diligimus fratres. et iv. 18. metus non est in charitate, sed integra charitas foras ejicit metum. Apoc. ii. 17. ei qui vicerit, tribuam ut edat ex manna illo occulto: et dabo ipsi calculum album, et in calculo nomen novum scriptum, quod nemo novit, nisi qui accepit: datur hic electionis singularis calculus post victoriam.

¶13JUSTIFICATUM. Rom. v. 9, 10. justificati igitur nunc ejus sanguine, servabimur multo magis per eum ab ira illa: nam si cum inimici essemus, rsconciliati fuimus Deo per mortem Filii sui, multo magis reconciliati, servabimur per vitam ipsius. Atqui non justificamur nisi fide.

¶14ADOPTATUM. Rom. viii. 15, 16. non accepistis spiritum servitutis rursum ad metum, sed accepistis Spiritum adoptionis, per quem clamamus, Abba, Pater.

¶15TESTANTE SPIRITU. Rom. viii. 16. et ipse Spiritus testatur una cum spiritu nostro, nos esse filios Dei. Eph. i. 13, 14. in quo et vos spem posuistis audito illo sermone veritatis illius, felici nuntio salutis vestræ; in quo etiam fide ipsi habita, obsignati estis per Spiritum illum promissionis sanctum; qui est arrhabo hæreditatis nostræ, ad obtinendam redemptionem ad laudem gloriæ ipsius. At cap. iv. 30. ne tristitia afficite Spiritum Sanctum Dei, per quem obsignati estis in diem redemptionis. 1 Thess. v. 19. Spiritum ne extinguite. Sane si Spiritum tristitia afficimus, si extinguimus per quem obsignati sumus, extingui simul certitudinem salutis necesse est.

¶16Ex hac salutis certitudine gaudium ineffabile nascitur. Joan. xv. 10, 11. manebitis—: hæc locutus sum vobis, ut gaudium illud meum in vobis maneat, et gaudium vestrum compleatur. Rom. xiv. 17. non enim est regnum Dei esca et potus, sed justitia, et pax, et gaudium per Spiritum Sanctum. 1 Pet. i. 8, 9. in quem, nunc eum non videntes, tamen credentes, exultatis gaudio ineffabili et glorioso; reportantes finem fidei vestræ, salutem animarum.

¶17PERSEVERANTIA SANCTORUM est DONUM DEI CONSERVANTIS, QUO PRÆCOGNITI, ELECTI, REGENITI, ET PER SPIRITUM SANCTUM OBSIGNATI, IN FIDE ET GRATIA DEI AD FINEM USQUE PERSEVERANT, NEQUE ULLA VI AUT FRAUDE DIABOLI AUT MUNDI PENITUS EXCIDUNT, MODO UT IPSI SIBIMET NE DESINT, FIDEMQUE ET CHARITATEM PRO SUA VIRILI PARTE RETINEANT.

¶18DONUM DEI CONSERVANTIS. Psal. xxvi. 1. Jehovæ confido, non vacillaturum. Luc. xxii. 32. ego deprecatus sum pro te, ne deficiat fides tua. Joan. vi. 37. quicquid dat mihi Pater, ad me veniet; et eum qui venit ad me, nequaquam ejecerim foras. Rom. v. 5. spes non pudefacit, eo quod charitas Dei effusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Judæ 1. et Jesu Christo asservatis.

¶19PRÆCOGNITI. 2 Tim. ii. 19. solidum fundamentum Dei stat, habens sigillum hoc, novit Dominus eos qui sunt sui; et, abscedat ab injustitia quisquis nominat nomen Christi.

¶20REGENITI. Joan. viii. 35. servus non manet in domo perpetuo, filius manet perpetuo.

¶21ULLA VI AUT FRAUDE DIABOLI AUT MUNDI. Matt. xxiv. 24. ita ut seducant (si fieri possit) etiam electos. Joan. x. 28, 29. neque rapiet eos quisquam e manu mea: Pater meus qui dedit mihi eas major omnibus est; nec quisquam potest eas rapere e manu Patris mei. et xvii. 15. ut eos a maligno illo conserves. Rom. viii. 35, 38, 39. quis nos separabit a charitate Christi? num afflictio, num angustia, num persecutio, num fames, num nuditas, num periculum, num gladius? nam mihi persuasum est, neque mortem, neque vitam, neque angelos, neque principatus, neque potestates, neque præsentia, neque futura, neque sublimitatem, neque profunditatem, neque ullam rem aliam creatam posse nos separare a charitate Dei, quæ est in Christo Jesu Domino nostro.

¶22MODO UT IPSI SIBIMET NE DESINT—. Hæc ut adjicerem suasit totus ipse tenor scripturæ. Psal. cxxv. 1, 2. qui confidunt Jehovæ, similes sunt p. 288monti Sionis, qui non dimovetur, in sæculum permanet. 2 Chron. xv. 2. Jehova vobiscum, dum vos estis cum eo; et si requiretis eum, invenietur a vobis; sin reliqueritis eum, relinquet vos. Jer. xxxii. 40. pangam ipsis fœdus perpetuum, fore ut non avertam me a prosequendis ipsis, beneficiendo ipsis; et reverentiam meam indam animo ipsorum, ut non recedant a me. Promittit quidem hic Deus inditurum se reverentiam suam animo ipsorum, ut non recedant a se; quod enim suæ sunt partes Deus promittit; sufficientiam nempe gratiæ, ne recedant: attamen fœdus pangit; in fœdere autem non ab una parte sola, sed utrinque aliquid præstandum est: deinde, ut non recedant a me, id est, a cultu meo externo, perspicuum est ex toto illo capite a v. 37, et ex sequentis v. 20, 21. si irritum facere potestis fœdus meum de die—, etiam fœdus meum cum Davide servo meo irritum fiet—, et cum Levitis—: postremo, quibus inditurum se reverentiam suam promisit, ut non recederent, illos ipsos recessisse constat: nam et filiis eorum idem promissum est cap. xxxii. 39. unde etiam si Deus reverentiam suam ex fœdere iis indiderit in eum finem ut non recederent, ipsos tamen vitio suo et culpa recessisse eventus docuit: immo omnes Judæos hic alloquitur et de omnibus; omnes autem non erant electi; non ergo de electis, ut volunt, hic sermo est. Sic Ezech. xi. 19, 20, 21. indam ipsis cor unum, et spiritum novum ponam in medio vestri, amovens cor lapideum—; ut in statutis meis ambulent—: at illis quorum animus obibit intima detestabilia—, viam suam in capite ipsorum reponam. Matt. vii. 24, 25. quisquis audit ex me sermones istos, et eos præstat, assimilabo eum viro prudenti, qui ædificavit domum suam super petram. Joan. iv. 14. quisquis biberit ex aqua illa—. et vi. 51. siquis ederit ex hoc pane, vivet in æternum. 1 Cor. x. 12. qui sibi videtur stare, videat ne cadat. Philipp. ii. 12. cum timore ac tremore vestram ipsorum salutem conficite. 1 Joan. ii. 17. qui facit voluntatem Dei, manet in æternum. et v. 28. manete in eo; ut cum conspicuus factus fuerit, habeamus fiduciam, neque pudefiamus coram eo in ipsius adventu.

¶23Quapropter et hoc adjectum est, FIDEMQUE ET CHARITATEM PRO SUA VIRILI PARTE RETINEANT. Joan. xv. 2. omnem palmitem in me non ferentem fructum, tollit. et v. 6. nisi quis in me manserit, abjectus extra vineam statim ut palmes arescet; deinde congregantur isti palmites, et in p. 289ignem abjiciuntur, et ardent. et v. 10. si præcepta mea observaveritis, manebitis in charitate mea; sicut ego Patris mei mandata observavi, et maneo in ejus charitate. Rom. xi. 20. per incredulitatem defracti sunt; tu vero per fidem stas. et v. 22. vide igitur benignitatem ac præcisam severitatem Dei; in eos quidem qui ceciderunt, præcisam severitatem; in te vero benignitatem, si permanseris in benignitate; alioquin et tu excideris. Dona itaque Dei ἀμεταμέλητα dicuntur infra v. 29, quia non pœnituit eum promisisse Abrahamo et semini ejus, tametsi plurimi defecissent; non quod erga mutantes non mutarit. 2 Cor. i. 24. fide statis. Eph. iii. 18. in charitate radicati ac fundati. 1 Pet. i. 5. virtutis Dei præsidio custodimini per fidem. 2 Pet. i. 5, &c. et ad hoc ipsum diligentiam omnem adhibentes, adjicite fidei vestræ virtutem—: hæc enim si vobis adsint, et abundent, non segnes vos, vel frustraneos, nec sine fructu efficient—: hæc enim si feceritis, nunquam impingetis—. Posse autem vel revera fidelem aliquando penitus deficere, ostendit idem Petrus cap. ii. 18. inescant per carnis cupiditates et lascivias alios, qui vere effugerant eos qui in errore versantur; si quidem ita legi debet, vere vel re ipsa effugere, et non paulum, ut alii legunt; deinde, si per agnitionem Domini intelligatur fides salvifica, non historica tantum; postremo, si pollutiones mundi relictas interpretemur vitæ puritatem, regeneratam vere et Christianam, non externam puritatem et philosophicam; sic locus iste ambiguus videtur. Clarior autem est Ezechiel cap. xviii. 26. cum avertit se justus a justitia sua—, morietur; hæc vera sit justitia necesse est, quippe a qua siquis se avertit, morietur. At, inquiunt, conditio hæc est, si averterit se: nunquam autem se avertet. Respondeo, neque conditionem esse in Hebræo, neque si esset, conditiones impossibiles et absurdas Deo convenire: hic duo tanquam æque verisimilia ponuntur, si improbus se converterit, v. 21. si averterit se justus, v. 26. hæc viarum Domini æquitas est, v. 25. Eadem repetitur argumentatio cap. xxxiii. 12, 13, &c. Paulus revera fidelis fuit; et tamen 1 Cor. ix. 27. contundo corpus meum, et in servitutem redigo; ne quo modo, cum aliis prædicarim, ipse rejectaneus fiam. Videtur etiam apostolus, Heb. vi. 4, 5, 6. de vero fideli penitus excidente loqui, si extrema illa verba expendantur, et prolapsos, rursus renovari ad resipiscentiam—: hæc enim effecta regenerationis videntur fuisse, p. 290Itaque oravit Patrem Christus ne Petri fides deficiat, Luc. xxii. 32: quippe fides Petri per se potuit deficere, etiamsi gratia Dei ordinaria Petrum non deficeret: oravit igitur Christus non, ut ne gratia Dei, sed ut ne fides Petri deficeret; quod eo tempore verendum erat, nisi gratia Dei extraordinaria rogatu Christi succurreret. 1 Tim. i. 19. retinens fidem et bonam conscientiam; qua expulsa, nonnulli naufragium fidei fecerunt: certe vel illam fidem et bonam conscientiam quam nonnulli expulerunt, vel illam fidem cujus naufragium fecerunt fuisse veram, negari non potest.

¶24Non igitur electi, sed perseverantes salutem adipisci dicuntur. Matt. xxiv. 12, 13. refrigescet charitas multorum: sed qui permanserit ad finem usque, is servabitur. et x. 22. idem. Heb. iii. 6. cujus domus sumus nos, si modo fiduciam et spem illam, de qua gloriamur, ad finem usque firmam retinuerimus. et v. 14. Christi consortes facti sumus, si modo principium illud quo sustentamur, firmum retinuerimus ad finem usque. 1 Joan. ii. 24. si in vobis manserit quod audivistis a principio, vos quoque in Filio et Patre manebitis. Apoc. ii. 10. esto fidelis usque ad mortem, et dabo tibi coronam vitæ. et iii. 11. retine quod habes, ut nemo accipiat coronam tuam. Joan. viii. 31. si vos manseritis in sermone meo, vere discipuli mei eritis.

¶25At vice versa, si estis vere mei discipuli, manebitis. Sic enim disserunt ex 1 Joan. ii. 19. si fuissent ex nobis, mansissent utique nobiscum: sed egressi sunt ex nobis, ut manifestum fieret non omnes esse ex nobis. Respondeo, hæc inter se non repugnare; neque enim esse hanc regulam de universis fidelibus, neque ex causis necessario deductam; sed judicium apostoli de quibusdam antichristis ab eventu factum, ut plerumque solet evenire. Itaque non dicit, si fuissent ex nobis, non potuissent non nobiscum mansisse, neque causas dicit cur non potuissent; hoc solum dicit, mansissent utique: ac si sic disseruisset; quandoquidem raro admodum fit ut verus discipulus non maneat in fide, mansissent utique illi si veri fuissent: sed egressi sunt: quare? non ut ostenderent veros fideles nunquam potuisse egredi, sed ut ostenderent, ex eo quod veri rarissime faciunt, non omnes fuisse veros qui cum apostolis versabantur: ut si quis diceret, si verus amicus fuisset, nunquam deseruisset; propterea quod p. 291amicus verus rarissime id facit; non quo nequeat ullo tempore hoc facere. Hanc autem non esse regulam de omni semper et reciproce veram perspicuum est si hoc modo invertas; si mansissent, ex nobis utique fuissent; multi nempe hypocritæ ad obitum usque in ecclesia manent, nunquam egrediuntur. Ut igitur qui manent, non ex eo cognoscuntur esse vere fideles, quia manent, ita qui non manent, non omnes hinc demonstrantur nunquam fuisse vere fideles, quia non manent, sed hoc duntaxat, tum quidem non fuisse veros cum egrederentur: neque vero Christus, cui certe Joannes non contradicit, hoc modo argumentatur, estis vere discipuli si manseritis, sed, si manseritis (vere scilicet, id enim utrinque intelligendum est), vere discipuli mei eritis: ergo si non manseritis, non eritis.

¶26At in eadem epistola cap. iii. 9. omnis qui natus est ex Deo non facit peccatum, quoniam semen ejus manet in ipso: neque potest peccare, quia ex Deo natus est. Unde sic disputatur; si non potest peccare, multo minus potest a fide deficere. At vero non est singularis aliquis versus ita præcise a cæteris quasi intercipiendus, ut non sit cum aliis versibus ejusdem et capitis et epistolæ, immo cum aliis etiam scripturæ totius locis diligenter conferendus, ne Joannes vel secum vel cum aliis divinis auctoribus confligere videatur. Docet hoc versu nono quam firmum præsidium contra peccatum a Deo sit in nobis collocatum: docuerat supra v. 3. quid etiam a nobis requiratur; quisquis habet hanc spem in eo sitam, purificat se sicut et ille purus est. et infra versu sequenti 10. in hoc manifesti sunt filii Dei et filii diaboli; omnis qui non facit justitiam, non est ex Deo; et qui non diligit fratrem suum. et cap. iv. 16. Deus charitas est; et qui manet in charitate, in Deo manet, et Deus in eo. et v. 18. quisquis natus est ex Deo, non peccat; sed qui genitus est ex Deo, conservat seipsum. Quisquis igitur natus est ex Deo, non potest peccare, adeoque nec deficere; sed hoc simul intellecto, ut pro virili sua parte se quoque purificet, ut faciat justitiam, ut diligat fratrem suum, ut ipse maneat in charitate, quo Deus Deique semen in ipso quoque maneat; ut seipsum denique conservet. Deinde quid hoc est, non potest peccare; cum dictum jam p. 292sit cap. i. 8. si dixerimus nos peccatum non habere, nosmetipsos fallimus? Proculdubio igitur non potest peccare intelligendum hic est non facile peccat, non sua voluntate ac consilio, non dedita opera, non de industria sed invitus ac dolens; nec in peccandi consuetudine persistit; unde et peccatum ei, maximeque propter Christum, non imputatur. Quod si in hac voce peccare tanta est interpretandi cautione utendum, debemus etiam cæteras hujus versiculi voces non minus caute interpretari, nec ea styli simplicitate, qua perpetua usus est hic apostolus, ad doctrinam alioqui absurdam inducendam abuti. Non posse enim, ut recte monuerunt theologi remonstrantes,^la6 non semper, neque in communi usu loquendi, neque in aliis scripturæ locis impossibilitatem significat. Sic frequenter dicimus, non possum hoc facere, id est, non possum commode, honeste, facile, salva conscientia, verecundia, honore, dignitate, jurejurando: sic dicitur Luc. xi. 7. non possum surgere et dare tibi &c. et tamen statim surrexit: et Act. iv. 20. non possumus quæ vidimus et audivimus non loqui. Matt. xii. 34. quomodo potestis bona loqui, cum sitis improbi? certe bona loqui in promptu est vel hypocritis: ita hic, non potest peccare, id est, non potest facile peccare, adeoque nec facile deficere. Eadem perspicacia ac diligentia explicatur a theologis illis ratio illa quæ redditur, quia semen Dei manet in ipso: ita ut manet idem sit quod est in ipso: sic Joan. xiv. 17. apud vos manet, et in vobis erit: et v. 14. hujus ipsius capitis de quo nunc agitur; qui non diligit fratrem, manet in morte: quamdiu nempe non diligit fratrem; alioqui impossibile esset, qui unquam fratrem non dilexisset, mortem effugere. Omnis igitur qui natus est ex Deo non potest peccare, quia semen ejus manet vel est in ipso; est autem in ipso, quamdiu ab ipso non extinguitur; potest nempe et Spiritus extingui: manet etiam in ipso, quamdiu is manet in charitate.

¶27Veruntamen cum Deus fidelis sit qui nos conservat, totque nobis pignora salutis, electionem nempe credentium, regenerationem, justificationem, adoptionem, unionem et communionem secum et cum Christo, p. 293una cum Spiritu arrhabone et obsignatore, dederit, glorificationem etiam nostram inchoaverit, hinc qui non perseverant, pro non regenitis et non vere fidelibus plerumque habendi sunt. Prov. xxiv. 16. nam ut septies cadat justus, exsurgit tamen; improbi vero corruunt malo. Matt. xxv. 3. quæ fatuæ erant, sumptis lampadibus suis, non ceperunt oleum secum. Luc. viii. 13. radicem non habent. 2 Pet. ii. 22. canis et sus lota. 1 Joan. ii. 19. e nobis egressi sunt.

¶28Aut defecisse a fide quæ creditur, non qua creditur, censendi. 1 Tim. iv. 1. Spiritus diserte dicit, fore ut posterioribus præstitutis temporibus desciscant quidam a fide, attenti spiritibus deceptoribus ac doctrinis dæmoniorum. Gal. v. 4. evanuistis separati a Christo, quicunque per legem justificamini, et a gratia excidistis. Utcunque hæc se habent, Deus assiduis precibus nobis est orandus cum apostolo, 2 Thess. i. 11. ut nos dignetur ista vocatione, et compleat totum suæ bonitatis beneplacitum et opus fidei potenter.

¶29Et de inchoata quidem glorificatione hactenus: perfectam quoniam in hac vita non assequimur, de ea in ultimo hujus libri capite dicemus.

¶1Of that increase which has reference to the Father and Son conjointly, the remaining part is GLORIFICATION.

¶2Glorification is either IMPERFECT or PERFECT.

¶3IMPERFECT GLORIFICATION is that state wherein, being JUSTIFIED AND ADOPTED BY GOD THE FATHER, WE ARE FILLED WITH A CONSCIOUSNESS OF PRESENT GRACE AND EXCELLENCY, AS WELL AS WITH AN EXPECTATION OF FUTURE GLORY, INSOMUCH THAT OUR BLESSEDNESS IS IN A MANNER ALREADY BEGUN. John xvii. 22. the glory which thou gavest me, I have given them.

¶4St. Paul traces this glorification by progressive steps, from its original source in the prescience of God himself: Rom. viii. 29, 30. whom he did foreknow, he also did predestinate to be conformed to the image of his Son.....moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. xv. 7. receive ye one another, as Christ also received us p. 387to the glory of God. Eph. i. 3. blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. iii. 17—19. that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 1 Thess. ii. 12. that ye would walk worthy of God, who hath called you unto his kingdom and glory. 2 Thess. ii. 14. whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. 1 Pet. v. 10. who hath called us unto his eternal glory by Christ Jesus. 2 Pet. i. 3. that hath called us to glory and virtue.

¶5OUR BLESSEDNESS IS IN A MANNER ALREADY BEGUN. Matt. v. 3, &c. blessed are the poor in spirit, for their's is the kingdom of heaven.

¶6Both regeneration and increase are accompanied by confirmation, or preservation in the faith, which is also the work of God. 1 Cor. i. 8. who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 2 Cor. i. 21, 22. now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given us the earnest of the Spirit in our hearts. Eph. iii. 16. that he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man. 1 Pet. v. 10. the God of all grace, who hath called us ...... make you perfect, stablish, strengthen, settle you. Jude 24. unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.

¶7These three, regeneration, increase, and preservation in the faith, considered as proximate causes on the part of God, and their effects, as faith, love, &c. considered as proximate causes on the part of man, or as acting in man, produce ASSURANCE OF SALVATION, and THE FINAL PERSEVERANCE OF THE SAINTS.

¶8On the part of God, however, the primary or more remote cause is his predestination or election of believers. Rom. viii. 30. whom he did predestinate, &c. as quoted above. xi. 29. the gifts and calling of God are without repentance. Heb. vi. 17, 18. wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, &c. 2 Pet. i. 4. whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature.

¶9Hence ASSURANCE OF SALVATION is A CERTAIN DEGREE OR GRADATION OF FAITH, WHEREBY A MAN HAS A FIRM PERSUASION AND CONVICTION, FOUNDED ON THE TESTIMONY OF THE SPIRIT, THAT IF HE BELIEVE AND CONTINUE IN FAITH AND LOVE, HAVING BEEN JUSTIFIED AND ADOPTED, AND PARTLY GLORIFIED BY UNION AND FELLOWSHIP WITH CHRIST AND THE FATHER, HE WILL AT LENGTH MOST CERTAINLY ATTAIN TO EVERLASTING LIFE AND THE CONSUMMATION OF GLORY.

¶10HAS A FIRM PERSUASION; or, to speak more properly, ought, and is entitled to have a firm persuasion. 2 Pet. i. 10. wherefore the rather, brethren, give diligence to make your calling and election sure, that is, the fruit of your calling and election, eternal life; for the calling itself cannot be made more sure, inasmuch as it is already past; but this is of no avail, unless we give diligence to make both sure. It follows, that, as far as this depends upon ourselves, it must be in our own power to make it sure.

¶11IF HE BELIEVE. John iii. 16. that whosoever believeth in him should not perish, but have everlasting life. See also vi. 47. Rom. v. 2. by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. 2 Cor. xiii. 5. examine yourselves whether ye be in the faith; prove your own selves: know ye not your own p. 389selves, how that Jesus Christ is in you, except ye be reprobates? But Christ dwells in our hearts by faith, Eph. iii. 17. Hence we are enjoined to prove our faith, lest we should be reprobates; not our election, which cannot be sure without faith.

¶12CONTINUE IN FAITH AND LOVE. Heb. vi. 18—20. that we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us; which hope we have as an anchor of the soul both sure and stedfast, and which entereth into that within the veil. x. 22, 23. let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water: let us hold fast the profession of our faith without wavering. 2 Pet. i. 9—11. he that lacketh these things, is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins: wherefore the rather, brethren, &c. ......for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 1 John iii. 14. we know that we have passed from death unto life, because we love the brethren. iv. 18. there is no fear in love, but perfect love casteth out fear. Rev. ii. 17. to him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. Here each is represented as receiving the stone, or pledge of election, after he has individually obtained the victory.

¶13HAVING BEEN JUSTIFIED. Rom. v. 9, 10. much more then, being now justified by his blood, we shall be saved from wrath through him: for if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. We are only justified, however, through faith.

¶14ADOPTED. Rom. viii. 15, 16. ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.

¶15ON THE TESTIMONY OF THE SPIRIT. Rom. viii. 16. the Spirit itself beareth witness with our spirit that we are the children of God. Eph. i. 13, 14. in whom ye also trusted after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. iv. 30. grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. 1 Thess. v. 19. quench not the Spirit. Certainly, if we grieve the Holy Spirit, if we quench that by which we were sealed, we must at the same time quench the assurance of our salvation.

¶16This assurance of salvation produces a joy unspeakable. John xv. 10, 11. ye shall abide in my love.....these things have I spoken unto you, that my joy might remain in you, and that your joy might be full. Rom. xiv. 17. the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost. 1 Pet. i. 8, 9. in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls.

¶17THE FINAL PERSEVERANCE OF THE SAINTS is THE GIFT OF GOD WHO PRESERVES THEM, WHEREBY THEY WHO ARE FOREKNOWN, ELECT AND BORN AGAIN, AND SEALED BY THE HOLY SPIRIT, PERSEVERE TO THE END IN THE FAITH AND GRACE OF GOD, AND NEVER ENTIRELY FALL AWAY THROUGH ANY POWER OR MALICE OF THE DEVIL OR THE WORLD, SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS, AND THEY CONTINUE TO THE UTMOST IN THE MAINTENANCE OF FAITH AND LOVE.

¶18THE GIFT OF GOD'S PRESERVING POWER. Psal. xxvi. 1. I have trusted in Jehovah, therefore I shall not slide. Luke xxii. 32. I have prayed for thee that thy faith fail not. John vi. 37. all that the Father giveth me shall come to me; and him that cometh to me I will in nowise p. 391cast out. Rom. v. 5. hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. Jude 1. preserved in Jesus Christ.

¶19FOREKNOWN. 2 Tim. ii. 19. the foundation of God standeth sure, having this seal, The Lord knoweth them that are his; and, Let every one that nameth the name of Christ depart from iniquity.

¶20BORN AGAIN. John viii. 35. the servant abideth not in the house for ever; but the Son abideth ever.

¶21THROUGH ANY POWER OR MALICE OF THE DEVIL OR THE WORLD. Matt. xxiv. 24. insomuch that if it were possible, they shall deceive the very elect. John x. 28, 29. neither shall any man pluck them out of my hand: my Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand. xvii. 15. that thou shouldest keep them from the evil. Rom. viii. 35, 38, 39. who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? for I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

¶22SO LONG AS NOTHING IS WANTING ON THEIR OWN PARTS. In adding this limitation, I was influenced by what I had observed to be the uniform tenor of Scripture. Psal. cxxv. 1, 2. they that trust in Jehovah shall be as mount Sion, which cannot be removed, but abideth for ever. 2 Chron. xv. 2. Jehovah is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Jer. xxxii. 40. I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me. In promising to put his fear in their hearts, that they shall not depart from him, God merely engages to perform what is requisite on his part, p. 392namely, to bestow such a supply of grace as should be sufficient, if properly employed, to retain them in his way. At the same time he enters into a covenant with them. Now a covenant implies certain conditions to be performed, not by one, but by both the parties. They shall not depart from me; that is, from my external worship, as the whole of the context shows, from the thirty-seventh verse to the end of the chapter, compared with the twentieth and twenty-first verses of the following; if ye can break my covenant of the day....then may also my covenant be broken with David my servant...and with the Levites. Lastly, it appears that these very persons, in whose hearts he promised to put his fear that they should not depart from him, did actually so depart; for the same promise is made to their children, chap. xxxii. 39. The event therefore proved, that although God had according to compact put his fear into their hearts to the very end that they should not depart, they nevertheless departed through their own fault and depravity. Moreover, the words are addressed to, and include, the whole nation; but the whole nation was not elect; it follows therefore that the passage cannot refer to the elect exclusively, as is contended. Ezek. xi. 19—21. I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh....that they may walk in my statutes;....but as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads. Matt. vii. 24, 25. whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man that built his house upon the rock. John iv. 14. whosoever drinketh of the water that I shall give him....it shall be in him a well of water springing up into everlasting life. vi. 51. if any man eat of this bread he shall live for ever. 1 Cor. x. 12. let him that thinketh he standeth, take heed lest he fall. Philipp. ii. 12. work out your own salvation with fear and trembling. 1 John ii. 17. he that doeth the will of God, abideth for ever. v. 28. abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.

¶23CONTINUE TO THE UTMOST IN THE MAINTENANCE OF FAITH AND LOVE. This clause is subjoined for the same reason as the former. John p. 393xv. 2. every branch in me that beareth not fruit he taketh away. v. 6. if a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. v. 10. if ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. Rom. xi. 20. because of unbelief they were broken off, and thou standest by faith. v. 22. behold therefore the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. Thus the gifts of God are said to be without repentance, v. 29. inasmuch as he did not repent of his promise to Abraham and his seed, although the greater part of them had revolted; but it does not follow that he did not change his purpose towards those, who had first changed theirs towards him. 2 Cor. i. 24. by faith ye stand. Eph. iii. 17. being rooted and grounded in love. 1 Pet. i. 5. who are kept by the power of God through faith unto salvation. 2 Pet. i. 5—10. beside this, giving all diligence, add to your faith virtue.....for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful.....for if ye do these things, ye shall never fall. That a real believer, however, may fall irrecoverably, the same apostle shows, chap. ii. 18. they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error; if indeed this be the right reading, and not, as others contend, escaped a little:⁷ not to mention, that it appears doubtful whether the knowledge of the Lord should be understood here of a saving faith, and not of an historical only; and whether their escape from the pollutions of the world implies a truly regenerate and Christian purity of life, and not a mere outward and philosophical morality: so that from this passage nothing certain can be inferred. The text in Ezekiel, xviii. 26. is clearer; when a righteous man p. 394turneth away from his righteousness ... he shall die. The righteousness here intended must necessarily be true righteousness, being that from which whosoever turns shall die. But, it is replied, the event is conditional, if he turneth away; which, on our hypothesis, will never happen. I answer, first, that the Hebrew does not express any condition, and, secondly, that if it were so, an absurd and impracticable condition is inconsistent with the character of God. Two suppositions, both of them equally possible, are here made; v. 21. if the wicked will turn from all his sins; v. 26. when a righteous man turneth away from his righteousness; hence v. 25. is not the way of the Lord equal? The same mode of reasoning occurs again xxxiii. 12, 13, &c. Paul was a true believer, and yet he says, 1 Cor. ix. 27. I keep under my body and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway. The apostle to the Hebrews, vi. 4—6. seems also to speak of the possible final apostasy of the real believer, if the concluding clause of the passage be attentively considered: if they shall fall away, to renew them again unto repentance; for the state described in the fourth and fifth verses, and from which they are represented as having fallen, can scarcely have been other than a regenerate state. Christ therefore prayed to the Father that the faith of Peter might not fail, Luke xxii. 32. For it was possible for his faith to fail through his own fault, without any failure in the ordinary gifts of God's grace; wherefore Christ prayed, not that the grace of God, but that the faith of Peter, might not fail; which was to be dreaded at that time, unless he were strengthened by an extraordinary effusion of the grace of God at the request of Christ, 1 Tim. i. 19. holding faith and a good conscience, which some having put away, concerning faith have made shipwreck. It cannot be doubted that the faith and good conscience which some had put away, as well as the faith concerning which some had made shipwreck, was genuine.

¶24–25Accordingly, not the elect, but those who continue to the end, are said to obtain salvation. Matt. xxiv. 12, 13. the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved. See also x. 22. Heb. iii. 6. whose house are we, if we hold fast the confidence p. 395and the rejoicing of the hope even to the end. v. 14. we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. 1 John ii. 24. if that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son. Rev. ii. 10. be thou faithful unto death, and I will give thee a crown of life. iii. 11. hold that fast which thou hast, that no man take thy crown. John viii. 31. if ye continue in my word, then are ye my disciples indeed. From this last passage, however, our opponents draw the inverse inference, if ye be my disciples indeed, ye will continue; in other words, your continuance will be a proof of your being really my disciples; in support of which they quote 1 John ii. 19. if they had been of us, they would no doubt have continued with us; but they went out, that it might be made manifest that they were not all of his. I reply, that these texts do not contradict each other, inasmuch as the apostle is not here laying down a rule applicable to believers in general, formally deduced from necessary causes; but merely giving his judgement concerning certain antichrists, which judgement, according to a common practice, he had formed from the event. He does not say, therefore, if they had been of us, it was impossible but that they should have continued with us, nor does he mention the causes of this impossibility; but he merely says, they would have continued. His argument is as follows; since it is very rare that a true disciple does not continue in the faith, it is natural to suppose that they would have continued in it, if they had been true disciples. But they went out from us. Why? Not to show that true believers could never depart from the faith, but that all who walked with the apostles were not true believers, inasmuch as true believers very rarely acted as they had done. In the same way it might be said of an individual, 'if he had been a real friend, he would never have been unfaithful;' not because it is impossible that a real friend should ever be unfaithful, but because the case very seldom happens.⁸ That the apostle could not have intended to lay down a rule of universal application, p. 396will be shown by inverting the hypothesis; if they had continued, they would no doubt have been of us; whereas many hypocrites continue in outward communion with the church even till their death, and never go out from it. As therefore those who continue are not known to be real believers simply from their continuing, so neither are those who do not continue proved thereby never to have been real believers; this only is certain, that when they went out from the church, they were not then real believers. For neither does Christ, with whom John undoubtedly agreed, argue thus, ye are my disciples indeed, if ye continue in my word, but thus; if ye continue indeed (for this latter word must be taken with both members of the sentence) then will ye be indeed my disciples; therefore, if ye do not continue, ye will not be my disciples.

¶26It is said, however, in the same epistle, chap. iii. 9. whosoever is born of God doth not commit sin; for his seed remaineth in him, and he cannot sin, because he is born of God; from which they argue as follows; if he cannot sin, much less can he depart from the faith. We are not at liberty, however, thus to separate a particular verse from its context, without carefully comparing its meaning with other verses of the same chapter and epistle, as well as with texts bearing on the same subject in other parts of Scripture; lest the apostle should be made to contradict either himself, or the other sacred writers. He is declaring, in the verse above quoted, the strength of that internal aid with which God has provided us against sin; having previously explained what is required on our own part, v. 3. every man that hath this hope in him, purifieth himself, even as he is pure. He recurs again to the same point v. 10. in this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. iv. 16. God is love, and he that dwelleth in love, dwelleth in God, and God in him. v. 18. whosoever is born of God, sinneth not, but he that is begotten of God keepeth himself—. Whosoever, therefore, is born of God, cannot sin, and therefore cannot depart from the faith, provided that he at the same time purify himself p. 397to the utmost of his power, that he do righteousness, that he love his brother, that he remain himself in love, in order that God and his seed may also remain in him; that finally he keep himself. Further, in what sense is it said, he cannot sin, when the apostle has already declared chap. i. 8. if we say that we have no sin, we deceive ourselves, and the truth is not in us? Doubtless we ought to understand by this phrase that he does not easily fall into sin, not voluntarily and intentionally, not wilfully and presumptuously, but with reluctance and remorse; and that he does not persist in the habit of sinning; for which reasons, and above all for Christ's sake, sin is not imputed to him. If then so much caution be necessary in explaining the word sin, we ought to proceed with no less care in the interpretation of the remaining part of the verse; and not to take advantage of the simplicity of style peculiar to this apostle, for the purpose of establishing a doctrine in itself absurd. For not to be able, as the Remonstrant divines have rightly observed,⁹ does not always signify absolute impossibility, either in common language or in Scripture. Thus we often say that a particular thing cannot be done, meaning that it cannot be done with convenience, honour, or facility, or with a safe conscience, or consistently with modesty, or credit, or dignity, or good faith.¹ In this sense it is said, Luke xi. 7. I cannot rise and give thee, although the speaker shortly afterwards rises. So also Acts iv. 20. we cannot but speak the things which we have seen and heard. Matt. xii. 34. how can ye, being evil, speak good things? p. 398whereas it is easy even for hypocrites to speak good things. In like manner, when it is said in the present passage he cannot sin, the meaning is, that he cannot easily fall into sin, and therefore cannot easily depart from the faith. The same divines have displayed equal sagacity and research in their explanation of the reason assigned by the apostle, for his seed remaineth in him; where they show that to remain in him means the same as to be in him. So John xiv. 7. he dwelleth with you, and shall be in you. Thus also in the fourteenth verse of the very chapter under consideration; he that loveth not his brother abideth in death; that is, so long as he does not love his brother; for in any other sense it would be impossible for a man to escape death who had ever been guilty of not loving his brother. Whosoever therefore is born of God cannot sin, because his seed remaineth or is in him; it is in him as long as he does not himself quench it, for even the Spirit can be quenched; it remains in him, moreover, as long as he himself remains in love.

¶27Those, however, who do not persevere in the faith, are in ordinary cases to be accounted unregenerate and devoid of genuine belief; seeing that God who keeps us is faithful, and that he has given believers so many pledges of salvation, namely, election, regeneration, justification, adoption, union and fellowship with him conjointly with Christ and the Spirit, who is the earnest and seal of the covenant; seeing also that the work of glorification is in them already begun. Prov. xxiv. 16. a just man falleth seven times, and riseth up again, but the wicked shall fall into mischief. Matt. xxv. 3. they that were foolish took their lamps, and took no oil with them. Luke viii. 13. these have no root. 2 Pet. ii. 22. the dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire. 1 John ii. 19. they went out from us.

¶28Or perhaps they are to be considered as apostates from the faith, in that sense of faith in which it is the object, not the cause of belief. 1 Tim. iv. 1. the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils. Gal. v. 4. Christ is become of no effect unto you, whosoever of p. 399you are justified by the law; ye are fallen from grace. However this may be, it is our duty to intreat God with constant prayer, in the words of the apostle, 2 Thess. i. 11. that our God would count us worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power.

¶29Thus far of the beginnings of glorification. As its perfection is not attainable in the present life, this part of the subject will be reserved for the concluding chapter of the present book.