the beginning of the sixt chapter Thirdly E. G. expoundeth walking according to the spirit to be a doing of the good we would Either this is idle or els it soundeth a full abilitie to do the good we would And then I sée well one wilfull maister or Pilot is able to cast away a ship full of men Let those that haue béene hetherto addicted to this man looke better to them selues he hath giuen the ship in this place one notable stroke vpon the rocke of frée will they can not endure many moe before they make shipwracke of faith But he wil proue it I trow that they that walke after the spirite can do what good they would because forsooth the Apostle affirmeth of him selfe in Christ that the law rule or power of the spirit of life which is in Christ Iesus did free and deliuer him froÌ„ the law rule or power of sinne which before preuailed ouer him vnto death The Reader must be aduertised that this clause which before preuailed ouer him vnto death groweth not vnto the text but is the addition of a presumptuous spirite And whereas he would séeme to borrow it from the places before cited in the 7. of the Rom. he blasphemeth there being no sillable to proue that sinne preuailed ouer Paule vnto death but the flat contrarie And whereas to make the word law in both places the fuller to serue his turne by he setteth to all his strength to stretch it out with these wordes rule or power let him take héed lest the text therby sodenly breaking he receiue some dangerous fall for by rule and power he would haue vs vnderstaÌ„d an absolute rule or vngainsaid iurisdiction which the spirite of regeneratioÌ„ bringeth vs by which sin should be so banished in vs as no more to be able to shew his face wherein he playeth Sathans part with vs to beguile vs w t false allegatioÌ„ of scripture not caring so his sense might stand though he set the scripture at oddes with it selfe For as Sathan tempting Christ to throw him selfe headlong from the Pinacle sollicited him thereunto with It is written he shall giue his angels charge ouer thee they shall hold thee vp in their handes that thou hitte not thy foote against a stone dissembling in the meane time that this must nâ—edes be vnderstoode of an action done in the feare of God a warranted calling the other sense being flatly gainsaide by the place of Deut. Thou shalt not tempt the Lord thy God so in like maner this man in strayning here the text to this his sense would â—aine haue vs not to sée our fréedom by the law of the spirite to be meant in that place a deliuerance from the danger of sinne and death which the law brought vs into before as Paule had proued in y â— 7. chap. 7. 13. verse 6. although the 25. verse of the same chap. which E. G. him selfe alloweth to be spoken of Paule a regenerate man must necessarilie enforce it when as the Apostle saith there Therefore euen I nowe in my minde do serue the law of God but in my flesh the law of sinne For otherwise there is a plaine contradiction betwixt this place and the 2. verse of the 8. chap. if this mans interpretation thereof may stand Well if you will not yet belieue him now he sends you to consider the whole two chapters going before and following after the said 7. chap. And what shall we finde there for his purpose forsooth That the Apostle doth plainely define the regenerate man to bee so dead to sinne as that he can not liue in sinne but in righteousnesse that is as long as he continueth a regenerat man as that he doth leaue the coÌ„mitting or seruing of sinne and he doth serue and do with his members righteousnesse as he before did serue or commit sinne he hath his fruite in holines and not in sinne and the end euerlasting life He is not in the flesh or a carnall man as was Paule before his delinerance froÌ„ the bodie of death but he is in the spirite his bodie of sinne being so deade or mortified in respect of sinne as that he liueth in righteousnesse and doth not the deedes of the flesh Hath anie man heard a more vncertaine answere if this man walke not like a giddie-braine I neuer saw anie He is off and on here and there faine he would speake out and he dare not The Apostle saith he doth plainely define the regenerate man to bee so dead to sinne who lookes not here for a great blow as that he can not liue in sin Is it no better alas poore faintling But you may perceiue his heart was good eueÌ„ to haue striken out his blow at length that it might haue sounded The regenerate hath power not to sin anie more which is y e stroke he must strike if he mean to war against our said assertion but he knew wel inough that then all y e scripturs which there he citeth would haue laid hands on him Again next that he interpreteth coÌ„mitting sinne by seruing sin contrarie wise in the next sentence seruing sinne by committing sinne And at latter end saying He that is in the spirite liueth in righteousnes and doth not the deedes of the flesh he both offereth an inkling to his Disciples to take holde of his meaning and withal cunningly reserueth a vantage to himselfe to wash his hands of the blooude of those he should thereby seduce as Pilate did his handes from the bloud of Christ otherwise he would haue deliuered plainly thus he that is in the spirite liueth in righteousnesse so that he doth not anie deedes of the flesh anie more To haue thus therefore pointed out his fraudulent dealing for the simple soules sakes is answere inough for this place for if I should take anie other course therewith I sée not how a needlesse strife of wordes can be auoided as where no cleare meaning can bee found and I am warned not to answere a foole according to his foolishnesse lest my selfe also become like him I shall méete him more plainely hereafter without these starting holes and that variable monster of often regeneration with him which here he leadeth tyed in the string of a parenthesis and then shall they both féele by the grace of God the strong hand of trueth to encounter them Hitherto I will reduce as fittest for this place the residue of the controuersie concerning the 7. to the Rom. which he as a man that had waged battaile both against trueth and all good order hath bestowed other where He acknowledgeth these sixe reasons to be brought by our side out of the 7. chap. to the Rom. to proue Pauls acknowledging of sinne euen in his regenerate estate namely 1. In that he saith there hee had a will to do well 2. A loue of goodnes 3. A loathing of euil 4. A strife against the flesh 5. A delight in the
sparke of the loue of God in them they would be so farre of remouing or abstaining themselues from the studie of the scriptures at the sight of these swarmes of heresies as that much rather they would sise out farre larger times thereunto and bend their wits with greater force to sort out the trueth from euerie falshood especiallie seeing the issues of truth and falshoode are life death Others looke into the liues of professors and willinglie from thence take occasion of falling Do you not see saie they that manie of these professors saie well but doe euil Nay some of them feare not to multiplie their sinne with blasphemie saying There is not the best of them all but will doe as other men doe when occasion is offred they meane when sinne commeth to hand In deede manie professors giue euil example by their liues a great number being hipocrites Yea amongst the sincere manie shew their slips and falles whilest yet the new man is tender and not come to his growth If anie man at the sight of these thinges either deferre his comming or yet slacken his hold woe shalbe his portion For these thinges also hath the Lorde forewarned vs of saying Because that iniquitie shalbe multiplied the loue of manie shal waxe cold Is not this a faire watchword Then he addeth But he that endureth to the end shalbe saued Which is a flat priuatioÌ„ of the health and saluation of all such as shall take offence and giue backe at the sight of iniquitie in others Those that say There is not the best of these holy professors but will doe as others doe speake it not as a knowne trueth for it is a manifest lie but because sinne hath such dominion ouer them as that it can not once enter into their heades to conceiue what a case the mortification of a Christian may be like as it is said in our prouerbe He that is in hell thinketh there is no heauen But howsoeuer these wretches feede themselues in their sins with this imagination that all doe accompanie them as though all were well if they had companie inough to goe to the diuel yet if the Lord grant them not better grace they shall find all too late that they were much deceiued in manie their supposed coÌ„panions Those therefore that are the Lords will be so farre off discouraging or cooling by the euil examples of professors as that rather their heede studie and watchfulnesse will be doubled in them by it The same likewise I say by all other iniquities and iniuries of time that can be reckoned Doe we see secret and open persecution or violence prepared for vs Let vs remember that the disciple is not aboue his maister nor the seruant aboue his Lorde Doe they lade vs with odious names and titles and deride our simplicitie as Ismael did Isaac Let vs not be discouraged Is it not ioy to vs to bee like our Lorde and maister Christ If they called the father of the houshold Beelzebub how much more his seruants Yea let the prophane filthians euen afflict vs for holy exercises and crie out of vs as not the friendes of Caesar because we wincke not at their wickednesse let them if they will disdaine vs euen the aire to breath withall and themselues vnder the cloake of our disgrace continue in all dissolutenesse wee shall not saint hereat It shall but declare vs to be the true children of God and not bastardes And in this case let the comfortable wordes of him that suffered a thousand times more for vs stand before our eies Verely verely I say vnto you you shall weepe and lament but the world shall reioyce you in deed shalbe sad but your sadnesse shall turne into ioy And againe And you therefore now shalbe holden in heauinesse but I will see you againe and your heartes shall reioyce and your ioy shall no man take from you Tribulation is the fornace of 〈◊〉 the Lord if we be gold and not chaffe we shall not be turned into ashes by it but made â—ore pure from our drosse The sound corne â—â—ideth winnowing it is the chaffe that the winde carrieth to and fro If wee suffer with Christ we shall be glorified with him â—nd there is no comparison of our suffâ—â—nges here with the ioyes and glorie that shalbe reuealed vnto vs afterwarde For after the affliction of ten dayes if we bee faithfull vnto the end the Lorde shall giue vs a â—â—owne of life And we shal see the day wheÌ„ tâ—e sonne of man shall send his Angels which sâ—all gather out of his kingdom all things that â—ffend those that work iniquitie shal cast â—hem into a fornace of fire there shall be wailing and gnashing of teeth Then shall the iust shine as the sunne in the kingdom of their father Whosoeuer on the contrarie part preferreth the pleasures and ease of this life to those ioies of the life to come or shall deuide themselues according to the politikes of this worlde as though they could enioy them both let them in time againe consider that saying of Christ If anie will come after me let him denie himselfe and take vp his crosse and follow me Let them I say consider it lest the cunning carriage of themselues in this life according to the dissimulations of men to auoide these worldly afflictions bring them not a day too late to heare thaâ— sentence of Christ to their condemnation which at first was set downe for their instruction He that loueth father or mother aboue me is not worthie of me and hee that loueth sonne or daughter aboue me is not worthie of me And he that taketh not his crosse and followeth after me is not worthie of me These thinges I had right worshipfull cosen as standing in your presence to speake vnto all those that should come to reade my booke They that are ignoraÌ„t of these thingâ— haue need to heare them And as many also as haue pure minds may be excited stirred vp by their remeÌ„brance Now the first fruits of my simple labours in these matters I offer as it were thorough your handes vnto the Church of God both in regard of many curtesies wherein you hold me bound deeply endebted as also in that I haue experience of your great desire to see the foggie mistes of ignorance and error dispelled the cleere light of the shining truth to break forth in al things How well the same is in these points perfourmed by me I cannot say I humbly submit me to the iudgement of the Church This only my conscience beareth me witnes of that besides the glorie of God I haue sought nothing in all this businesse If any thinke straunge that one of another profession hath done this I suppose they wil easily be satisfied when they shall coÌ„sider that the doctrine of our ministers being grieuouslie slandred seemed rather to require this defence and testimonie from some
in y ◠same verse if your eyes had not dazled you might haue seene that the Apostle after his thankes giuing for his deliuerance from the danger of that same bodie of death against which he had exclamed confesseth that euen then as touching his minde he serued the law of God but in his flesh the law of sinne Which place is as cleare as the sun-shine not onelie to shew the falshood of your first reason against our interpretation of the 7. to the Rom. but also to proue so your great shame the trueth of the generall assertion aforesaide namelie that The regenerate are not free frō sinne Yet these are not all the foiles you receiue by it for it cutteth likewise the throte of your second reason before it haue time to draw one breath of life for where you say Therefore after this he thanketh God in Christ that he was deliuered from that bodie of sinne which made him to doe that euil he would not and to leaue vndone the good he would You would make vs belieue that Paul in this place was a changed man so as he could no more sin vnwillinglie as before which purpose of yours now you sée is preuented and therefore your reason spoilde yet ere I passe I must admonish the Reader to consider of what spirite this sauoureth that in alledging the 25. verse which soundeth thus I thanke my God through Iesus Christ our Lord. Now therefore euen I in my minde doe serue the law of God but in my flesh the law of Sinne. He bringeth it out thus He thanketh God in Christ and so cutteth off all the rest but chopping into the roome thereof these wordes that he was deliuered from that bodie of sin which made him to do that euil he would not and to leaue vndone the good he would A sentence I confesse of like length but neither of like nature nor trueth If anie say for E. G. For now I vnderstand he is dead that he added that part not as to haue it taken for the wordes of scripture but the sense of the place I could easely admit that answere were it not for the sakes of some of his sect who as I vnderstand can not read at all and yet are very stiffe in his opinions I know not how they haue béene this way abused Besides it is not comuenient in citing of scripture to sow anie peeces of our owne into it without putting some partition wall betwixt or bringing in the seruant in some differing weed from his maister that the one be not taken for the other of the commers in Moreouer if hee bring those wordes for the meaning of the place yet hee is too impudent and blasphemous presuming to speake directlie against the spirite of God which it is cleare that hee doth when the text saith Paule had yet such an enimie of flesh about him as serued the law of sinne and this man saith Paule was now deliuered from that bodie of sinne as made him do the euil he would not Two thinges in their substance flat contrarie though chaunge of wordes at first would seeme to couer it But lest we should maruaile at this dealing he makes a custome of the matter for the next place he bringeth out of the beginning of the 8. chap. where hee would faine make S. Paule speake according to his humor for whereas the text is There is now therefore no condemnation to those that are in Christ Iesus which walke not according to the flesh but according to the spirite You must vnderstand it as it is thus paraphrasticallie deliuered by him To them which are in Christ Iesus there is no condemnation or no such bodie of death which is the cause of our condemnation for they walke not after the flesh as he was forced to doe by the law of sinne when as he did the euil he would not and left vndone the good hee would but they walke after the spirite and so doe the good they would His bolonesse here as before whether it sauour of Babilon or no I leaue it to the christian Reader to iudge But three thinges must be obserued and examined wherein beyond al reason warrant he abuseth this place of the Apostle First for the worde condemnation by that he wil haue vnderstoode the bodie of death therein without anie necessitie transforming the effect into the cause as though he would cōpel the holie ghost to speake for his purpose but without all probabilitie both forasmuch as that word is no where vsed in that sense as also this verse repeating the argument of the 5. chap. 1. verse of the same Epistle concerning iustification by faith onely proued by an argument drawne from the effectes toucheth nothing at all that speciall obiection which hee answereth in the latter ende of the 7. chapter whereby he was occasioned so to handle that conflict of the flesh and the spirite So that then we sée if E. G. would haue taken this worde condemnation in his naturall sense and not malitiously peruerted it as one that would wilfullie runne into the pit he should haue béene so farre off finding his bodie of death in it as that much rather the sunne shine of comfort would appeared vnto him to haue banished the night of dark discomfort that came vpon him in his sicknesse when as this place rather would haue told him there is no condemnation towardes thee if thou be Christes agréeably whereto the spirite saith in the 33. and 34. verses afterwarde who shall laye anie faultes against the elect of God It is God that iustifieth who is hee that shall condemne It is Christ that is dead yea rather that is risen againe who sitteth also at the right hand of God and entreateth for vs. The second thing I obserue is concerning these wordes They walke not after the flesh which walking he taketh to be al one with that S. Paule calleth the law of sinne in his members whereas he might aswell haue compared a beast vnto a man for by that other law in his members it is manifest he meant the power of sinne which gate oportunities manie times against him although in his inner man to his might he made resistance as all open eyes may sée both by the opposing of the law in the members to the inner man as also by the whole suite and circumstances of the text Contrariewise in the other place Paule speaketh of the minde giuing obedience to the law of the members which he calleth To walke according to the flesh as when there is no resistance made to sinne So that her◠the holie Ghost speaketh of a whole man willingly going after sin there of a man falling but sometimes through infirmitie also there he sheweth in what respect the law hath a worke of death in our mortal bodies according to the obiection in the 13. verse but here he teacheth a note to know our selues truly iustified by euen our sanctification according to the matters handled from
law of God concerning the inner man 6. That seruice of it in his mind All which he supposeth to swoope downe with the crooked taile of one false answere to wif that These were no true affections nor endeuours in Paul nor any other then do fall into a naturall man knowing and approuing by force of conscience the law of God to be good according as the Apostle speaketh of the Gentile in the first and second of the Romans I acknowledge the disciple of A. C. and doubt not in the strength of the Lord to méete you both in this quarrell Let vs first trie out the boundes and limits of the naturall man by the line of Gods word that so the dwelling of the righteous maie enioy the iust space of his allotment Then afterward wée shall easelier examine the affections and endeuours here spoken of whether they concerned Paul as he was prophane or regenerate The naturall man is to be viewed as hée is simply disposed in himselfe or as he is affected by the written law comming to him Againe of those that are simply in their naturals some liue in a déeper ignorance others in a greater light of knowledge In the former rancke maie bee raunged the people of India Gronnland Canibals c. Whose liues saue for some séed of religion argued euen by their Idolatrous worship which sheweth they are persuaded there is a God seeme to differ but a litle from the verie bruit beasts Among those of greater knowledge let vs reckon the ciuiler nations euen the Romans Graecians themselues and of all these the Apostle Paul maketh two orders one both impudently cōmitting sin also defending the doers thereof Another sort more staunch and restrained so far of defending as that they reprehend sin in others And this being the best kinde as I may speake of naturall men yet if we looke vpon him wel we shal find though he caried a generall course of life bent vnto vertue God so brideling his euil affection like as he dooth the affections of manie ciuil men in this life so far foorth as he seeth it expedient for preseruatiō of the generalitie of things that his heart was neuer taken with loue of the law of God his minde neuer delighted in it much lesse his will and purpose bent to practise it all the ciuil honestie of his life comming from some vncleane fountaines of worldly respects For some are restrained and kept back with shame some with feare of lawes from breaking out into manie sorts of filthines others take the honester course of life with propounding to themselues a readie way thereby to estimation promotion authoritie and rule but not one séeketh the Lord and his glory the deuice of mans hart being euill euen from his youth and therefore not one loatheth euill and willeth good according to Gods law Which point also the Apostle Paul well proueth when he saith Wee are not fit of our selues euen to think anie thing as of our selues And again It is God that worketh in you both to will and to performe according to his franke beneuolence So thus we see the best naturall man by his own light cānot go so far as to haue a wil or desire to serue God so far is it of the trueth that E. G. saith The loue of goodnes loathing of euill strife against the flesh delight in the law of God c. which Paul speaketh of in the seuenth of the Romans may proceed onlie from the force of conscience knowing and approuing naturally the law of God to be good Now let vs consider what effect the written law taketh with the naturall man and what procéeding he maketh by it Paul expresseth this in his own person where purposely he sheweth what place the law tooke with him before hée was regenerate To wit By meanes of it sin tooke occasion to beget all maner of lust in him That it reuiued sin in him That in stead of life it wrought death in him And finally that the law was so far vnable to crush the force of sin in him as that sin much rather found a vantage to it selfe by meanes of the Commandement to seduce him and to kill him And in this respect is the law called a Husband that begetteth fruit vnto death the law of sin and death and The strength of sin Thus wee haue a sight also of the naturall man as he is affected when the written law approcheth him and ye see what he is euen so far from being better disposed by it and framed to that tough battell and conflict that Paul describeth in himselfe as that contrariwise he is become by it much more sinfull his affections brought to a greater outrage of rebellion then before How far the hipocrite by his enlightning can go beyond the mere naturall man I am not ignorant as appeareth hereafter But neither hath the hipocrite anie such conflict as whose faith and religion is neuer vnfained Therefore to conclude this point sith the naturall man neither by his own light nor yet by the light of the law can attaine to be a partie in this combat he must of necessitie yeld the place to his better namely to him whom the Lord hath sanctified by his spirit and made fit to endure it And so it followeth that those that haue armed thus the naturall man and brought him foorth to the lists for so honorable an enterprise must be content to suffer losse of their labour and receiue the regenerate man whom the king of kings hath made worthie into his place The rest of E. G. answere to this place as that Those affections Paul mentioneth might bee some good motions and inspirations of the spirit of Christ which wicked men may haue beeing but a toye of his idle braine without proofe a begging of the controuersie and sufficiently by this that is said disproued I will spend no further time withall And thus hauing gained this place of the seuenth to the Romans I conclude by it the generall question thus If Paul regenerate was subiect to sin then euerie regenerate person is subiect to sinne but Paule regenerate was so as this place apertly proueth therfore our Ministers teach truly that no regenerate person is frée from sin This they confirme by two other places of scripture the first is wheras Paul witnesseth of him selfe that hee had a prick in the flesh and that God would not deliuer him from that weaknes E. G. saith They peruert this scripture What is his reason Because The Apostle sheweth that this was a prick painfull not delightful to the flesh as is sin Well thus then hee reasoneth Sin is delightful to the flesh but this prick was not deliteful to the flesh therfore this prick was sin I answere if by flesh he vnderstand the vnregenerat part of Paul as vsually the scripture doth in such cases then is it false that he saith This prick was
I perceiue he dreamed of his own disease and so when he wakened told his dreame of others For is not this very sleight and cunning conueyance vpoÌ„ this text in stead of the law of coÌ„mandements to profer vs y e remnant of old Adam yet remaining in the regenerate man but let those admire him whose eies he hath bemisted They whose eyes the Lord hath opened to sée may rather wonder at his impudencie then be deceiued by such shifting If the scriptures could haue lent him but one example for this word law being simplie set down as it is here without anie word of restrainte accompanying it to haue meant the law of the members he might haue had some warrant of this his dealing But a rubbed forehead that can not chaunge colour maketh a hold tongue to vtter anie falshood Before if the Reader do remeÌ„ber whereas we reade in the 1. verse of the 8. ch to the Rom. There is now no condemnation to those that are in Christ Iesus This man expâ—undeth the word condemnation by the bodie of death which Paule spake of before in the 7. chap. 24. verse Here he can make the word law sound the remnant of sin or vnregenerate part which Paule in that place also to the Rom. termeth the law of sin in his members Now if it bee lawfull for a man to vse this libertie namely to interprete termes of scripture onely for his own turne both taking them from their manifest sense and yéelding no proofe thereof by conference of other places then is there no heresie in the world so foule as the diuel in his members cannot find shift inough to maintain by colour of scriptures This considered my answere might be sufficient if I barely denyed his foolish fiction Yet because his friends shal know that I stand by the heape of trueth I will not spare in ansâ—â—ring to fill his measure full To the disproofe therefore of his sense let vs first remoue the doubtfulnesse of his speach and after that the falshoode The doubtfulnesse is in these wordes we shall not then be vnder the law of sin if he vnderstand here such a being vnder as is a willing lying downe and subiection thereunto which Paule forbiddeth and is onely true in the vnregenerate then this makethnothing for him selfe nor against our assertion though we granted him this meaning of that place If so be then we take it to meane as necessity enforceth that as manie as are led by the spirit are no more subiect in anie respect to the remnants of sin but that they may do whatsoeuer good they would then this can not bee the sense of that place because it is flat contrarie to the Apostle both in the verse afore going which I hope is clearely euicted from the aduersaries sense as also in the 1. verse of the 6. chap. where Paule plainely graunteth that euen they that haue the chiefest measures of spirituall graces may also be taken tardie in offences Wherefore if this mans minde had not béene forestalled with corrupt opinions which like the worst melancholie turneth euen those things that be verie coÌ„trarie in their owne nature to the féeding and maintenance of it selfe hee might haue found such a sense of this place as had beene both sutable to that exhortation the Apostle maketh to the Galat. as also well according with euerie point of doctrine which anie where els he teacheth namely that those that are led by the spirite are not vnder the law as touching the guilt and condemnaiion thereof as Rom. 8. 1. in in which respect it is deade Rom. 7. 6. and wee are no more subiect to it Rom. 6. 15. and hereby the Apostle vtterlie remoued all scruple of waâ—t endeuour that might sticke in the Galathians mindes by occasion of his former argument The rest from the 19. to the 21. verse being but a distribution of the effectes of the flesh and making nothing at all for his interpretation of the 17. verse which is the question is therefore idlely here brought in of E. G. to fill vp roome As for the end of the fruites of the flesh there set downe to wit that Adulterers Idolaters drunkardes gluttons c. shall not bee heires of the kingdome of GOD it hath beene of our part so firmely alwaie belieued and taught that the Church of GOD neuer needed the life of E. G. nor of anie such tumultuous spirite on this blasmous manner to vrge it Thus hauing gained this place also to our cause the proud building of frée will and Anabaptistical holines which he foolishlie raised thereupon is fallen and there appeareth therein foundation for nothing els but the humble habitation of Gods children not onely outwardlie laide at with the stormes of worldly calamities but most of all inwardlie assailed with the buffeting temptations of Sathan and rebeilious affections of onr owne remaining nature as that although wee watch and labour against them all the dayes of our life yet shall we be neuer in this life vtterlie rid of them nor yet in such case of abilitie as alwaies and in euerie thing to preuaile against them And therefore in this respect is our redemption obserued to be twofold the one from the cursse of the law and seruitude of sinne which held thereby the other from the coruption of our bodie The first fréeth vs from the rule and iurisdiction of our corrupt nature the second from the verie corrupt nature it selfe By meanes of the first we are so deliuered from our sinfull nature as that we yeelde no more willing obedience therunto it hauing no right ouer vs but do wage continuall battaile against it so as though it sometimes get the vantage preuaile yet we also manie times haue victorie ouer it But by the other we shall haue so full and coÌ„plet deliuerance as that neither anie corruption at all shall be left vnto vs nor yet anie other aduersarie that now by meanes of it take part against vs to annoy vs. Finally the benefit of our first redemptioÌ„ we enioy with great comfort in this life as those that being anoyed yet can neuer be taken anie more or spoiled of our aduersary but the sâ—cond we hold in y e assurance of hope onely it being a thing which as for the excellencie we sigh grone for that we might once fréely worship our redéemer without all impediments of the flesh so we are sure in that day to see it when the sonnes of God shalbe reuealed which is the day that euen all the creatures tures els likewise do long to sée and groane in the expectation of it with vs yea which that holy vessel S. Paul casting all thinges alreadie gained behind him laboured with all contentioÌ„ vnto as one that confessed him selfe whilest he liued here neither to haue attained the marke nor yet to be perfect Out of all which standing on the naturall sense of the verie worde of God what appeareth clearer vnto vs
promised so in his fift commandement Againe it is said of the righteous man That whatsoeuer he doth it shall prosper therfore shall no vnprosperous successe come to ante of his labors and endeuours in this life And on the contrarie part according to this mans fashion shal we condemne all for disobedient children that die in their youth or vnrighteous men that sow séede which commeth not vp againe Nay who is ignoraunte that albeit we reade in the newe couenaunt manie promises of fuller words then this whereof is now the questioÌ„ yet is not there performance to be expected or taken touching â—his life absolutely or simply according to the â—ordes but in a measure and dispensation onely Examples whereof I will reach you one or two Christ saith Whatsoeuer ye aske the Father in my name he will giue it you Yet Paule prayed often for a full deliuerance froÌ„â—he sting of concupiscence and could not obtain Againe he promised that when they should receiue the spirit of trueth It should lead them into all trueth Yet we know they were not afterwarde without all errour in their practise which appeared both in Barnabas and Peter So likewise The holie Ghost which my father shall send in my name he shall teach you all things proueth not an absolute knowledge in present to be giuen to the Apostles neither indéed did they attaine vnto it while they liued here but only in an ordered measure according to the most wise dispensation of the God of spirites the full performance thereof resting to be reuealed in that day when they should sée the Lord face to face And according vnto this proportion we ought to vnderstand that saying to the Philippians That God worketh in vs both to will and to doo not that this woorke is full absolute as E.G. pretendeth but daily by measure wrought in euerie of the children of God according to the good pleasure and dispensation of his will Which thing he must likewise haue necessarilie séene if hee had not wilfully closed his eies both by the contradiction of other scriptures to his sense of this place as also by the verie light of the wordes in the text it selfe For it is not written God hath wrought in you both to wil and to do as though it were done alreadie but God doeth worke or bring to passe in you both to will and to doo as implying the worke to be but begun and in doing in them yet And this being well considered is so far from mainteining a full fréedom of wil in the regenerat to do the commandement of God as that it concludeth iust the contrarie and so taking this proud crowne from his head humbleth him againe vpon his knées to beg daily of his heauenly father new supplies of strength to fight the spirituall battels of continuall temptations But the regenerate person must not only be content to depart with y e counterfeit crowne which this foolish man had put vpoÌ„ him but eueÌ„ tolaie by his robe also to put on his armour againe acknowledging himselfe to be yet subiect to the woundes though not to the death of his aduersaries hands For where E.G. would persuade him that The seruant of God is so quite separate from sin as that he is not to be reckoned the seruaÌ„t of God that doth sin what doth he but bewitch his senses with the enchanted cup of a false persuasion that whilest he thus groweth to some securitie in his strength Sathan as hée is a cunning pioner might secretly vndermine his fouÌ„dation ere he be aware For hée that supposeth himselfe all strong groweth shortly to lesse suspition of danger especially y e Lord in his iudgement so suffering Sathan accordingly to vse his cunning who then dooth subtilly withdraw him selfe and for a season puts no more fire to y e darts of concupiscence that so this man hauing many daies the glorie of the field and thereby growne secure in the high conceit of his owne strength might haue at the length all childelike feare and trembling stolne out of his heart and into the place thereof conuayed no lesse priuily then the East wind carieth the Caterpiller the filthy influence of meritorious imaginations Which if they once drawe nourishment of life in the partie that they be able to moue long time shal not passe ere they leaue neither bud nor blossome of true religion in him How far E. G. had the wofull experience of this and therefore how much it standeth euerie man in hande to marke this point let his miserable fall euen in y â— very foundatioÌ„ testifie whilest this was a question which he stifly mainteined also namely That wee are iustified by faith works not by faith alone Which things considered I thought it my dutie to giue this caueat to the church that whosoeuer thinketh himselfe to stand in the number of the regenerate might a fresh consider himself especially the daunger being thus openly set before his eies that he be not carried away by this false seducer lest hée trie the manner of his wofull fall soone after Neither think you that the places of scripture which he mustreth here in the margeÌ„t are anie lesse for this matter then after his accustomed maner abused The first place he pointeth vs to is Ro. 6. 16. 19. thus it is read Know you not that to whom you apply your selues as seruants to obey his seruants you are whoÌ„ you obey whether it bee sin vnto death or obedience vnto righteousnes In y e 19. verse As you haue applied your members to bee the seruants of vncleannes and iniquitie to fulfil iniquitie euen so now apply your members to be the seruants of righteousnes vnto holines Let the reader also consider the whole Chapter for his instruction it resisteth the prophane securitie that wicked men would take by the doctrine of iustification by faith taught before and proueth that they onely are to glorie in the benefit of Christ as hauing true faith that walke now in newnes of life resemble Christ in crucifying the old man and liuing vnto God Whereof he giueth most certaine notes in the words that E.G. hath cited For as to occupie our selues in seruing argueth a Lord or maister to whom we are adicted so the works of our seruice must néeds proue whom we haue takeÌ„ our selues to especially there being in this case but two maisters to serue to wit sin or righteousnes and their waies openly repugnant one to the other Accordingly wherto in â—he 19. verse he exhorteth to apply their seruice vnto righteousnes all those that hold the benefit of iustification by faith Which as all the world knoweth we are daily taught with great instancie earnest obtestation and therfore E.G. to haue béen in this his abhominable insinuation impudent aboue all measure so yet this maketh not one mite for his purpose to proue vs altogither frée from the power of sin but is still
possession To conclude what is more firme or can giue greater securitie for the possession of anie couenant then dooth the receiuing of an earnest pennie vpon the same Doubtles he that receiueth it reckoneth himselfe as sure of his bargaine as if hée now enioyed it and he that giueth it goeth not againe from that he hath said If the case bée so with men who haue no faith or credence in their word if they be compared with the euerlasting truth himselfe then how much more is the perseuerance of the Saints euen to the possessioÌ„ of the euerlasting inheritance certain and sure vnto them seeing God that cannot be chaÌ„ged hath giuen them the holie Ghost in their harts not only for a seale but for an earnest peny to abide with them till the day of their full redemption and libertie Thus I hope this cause shall néed litle labour of me hereafter From hence E. G. ascendeth to the high palace of predestination there taketh vpon him like a wanton childe more cockedly then with any modestie can be declared For besides the generall view of the glorious buildings comming to the marble of Gods vnchangeable couÌ„sell and reading the writing of his secret decrée he first insolently condemneth the iudgement euen of the chiefest of al such as God hath hitherto giuen vnto his Church to be interpreters of his reuealed will and next that presumptuously setteth foorth himself to be the only true expounder of the same And thus he babbleth First God hath from the beginning purposed appointed elected and chosen in Christ such onely to bee in the state of saluation the children of God and heires of euerlasting life which are in the state of true repentance and amendment of life holie and blamelesse before God in loue and charitie and so made according to the likenes and Image of Christ Secondly God hath from the beginning purposed appointed predestinate elect and chosen all such to bee condemned to eternall death which are not in that state of true repentance and amendment of life Whereupon saith hee it must needs follow that Dauid a murtherer and an adulterer was elect and praedestinate of God from the beginning to be the seruant of sin the child of the deuill and in state of eternall death But on the contrarie Dauid a true penitent a righteous holy man blamelesse before God in loue and charitie hee was elect of God in Christ from the beginning to bee the sonne of God and fellowheire with Christ of his heauenly kingdom To my remembrance I neuer read so short a spéech so full of vnsoundnes If a man would examine euerie word to the farthest diligently gather euerie absurditie that falleth the words would sâ—arse surmount the faultes in number To all that haue their senses exercised they are plaine inough only for the simpler sort I will point at the chiefest First he calleth Dauid the sonne of God which is a fault in that he durst so boldly vse this phrase contrarie to the custome of the scriptures which doo no where giue that title by those words vnto anie but to the onely begotten sonne of God who is called the sonne of God by an excellencie Secondly so déepe was his ignorance that he knew no difference betwéene election and reprobation wheras the former euer tendeth to life and the latter euer to death So that whereas he saith God hath elected chosen all such to bee condemned c. Hee might as well haue said The Prince hath pardoned such a man to be hanged Or The father hath made such a sonne his heire to disinherite him A man would thinke fire and water could not be ioyned togither Thirdly pretending that this point of doctrine hath been hitherto corruptly taught that he would teach the trueth he neglected to set downe what predestination is the discription whereof notwithstanding he ought most exactly to haue set down seeing therupon resteth y â— whole waight of the building Fourthly in the former part of his words he either maketh works the cause of our election or els maketh election nothing els but an appointment or decrée of God concerning such signes as should tell vs who is in the state of saluation As though a decrée were not rather directly of such thinges as shoulde bee brought to passe the things incident thereto hauing a more remote consideration Els can there be an adiunct without his subiect Now in the contrarie member he saith God hath praedestinate all such to bee condemned to eternall death which are not in the state of true repentance Who then is not condemned in the beginning of his life And if euerie one of vs receiue Gods speciall condemnation one time of our life where haue we our dispensatioÌ„ for that sentence afterwarde Againe a little wit might haue serued him to haue put it downe thus rather God hath praedestinate all such to be in the state of eternall death c. For so the contrarietie of his members shuld haue stood at least in some proportion Fiftly if when a man dooth well he be the childe of God when hee sinneth any actuall sin for so I vnderstande his meaning he forthwith become the childe of the deuil and thus again and again as oft as he riseth vp and falleth down it followeth necessarily that the spirite of God dispossesseth y e deuill and againe the deuill dispossesseth the spirite of God from time to time What raging blasphemie is this These shall suffice the reader in respect of my labour for it is easier to enter into moe then to know when to make an end And it is suffiâ—ient confutation thus to haue opened him for a man in this high point both vnskilful inconstant absurd and presumptuous The first two whereof shewed him to lack teaching the third earnest rebuking but the fourth seuere whipping that he might haue learnd how he climed any more so high till the ioynts of his knowledge had béen better knit and the sinews of his vnderstanding got more sense The rest of that diuision is nothing but a continued course of his old shamelesse lying and a begging of that which no bodie will grant him In his next diuision where he saith Because they surmise that Gods praedestination and election should be sure and certaine vnto vs although we doo euill I aske them whereunto men are said of the hoâ—â—e Ghost to be praedestinate and elect in Christ from the beginning If by doing euill hée ment as hée sheweth in all other places presumptuous and raigning sinnes then he is here in his old vaine of lying for we are so far from this iudgement to call any elect that haue sin raigning in them as that we are taught the flat contrarie to wit that the elect after they are called are no more wholly subiect vnto sin to yeld willing obedience thereunto and to serue sin Otherwise if he ment by doing euill any kinde of euill then belike he held that euerie kind of fall
wit that Iesus Christ is in you except you be reprobates Hetherto also maketh S. Peters exhortatioÌ„ that we would make our vocation and election sure vnto vs that is confirme our mindes therein by a holie life Of the notes to examine our selues by I haue spoken hertofore more exactly page 75. 76. where are described the seueral fruites of our recoÌ„ciliatioÌ„ Briefly like as by good works indéed we acknowledge sanctification and from sanctification ascend to faith as which can bee no more separated then the fire and his light euen so from those sure effects we gather our effectuall calling from that calling we conclude our election and so our predestination in Christ as firme through the infallible connexion of canses effects euen as the throne it self of God is firme vnmoueable here fastening y â— anker of our hope which neuer maketh vs ashamed wée are carried vpward and foorthright stil we fare amids y e tempests of all temptations being euer conquerous through the spirit of God vntill at the last we attaine to the desired glorification His exhortation directed vnto vs wherein hee boasteth to minister sure matter of sounde comfort for our reliefe as though all our Ministers doo comfort vs amisse as it receiued proportion and forme from the prince of pride who maketh his instruments surpassing all others in the height of their owne conceit so the matter of it is as a waight of lead specially for the afflicted conscience to sinke it downe to hell For when the soule now alreadie humbled and brused with the sense and burden of sin shall receiue this newes that there is no allowed harboure for her safe comfort and reioycing til shée can attain to that stately abilitie of standing as neuer more to commit anie thing y â— shée knoweth to be sinne to what extremitie shall shée bée brought hereby How shal she auoyd the iawes of hell and dispaire especially hauing alreadie before her eyes the terrible experience of her own impotencie And he that standeth firmest can herein finde no comfort séeing no certaintie is granâ—â—d him so long as his conscience can tell him of any sin for this man saith plainly That condemnation abideth for him so long vntill he haue by Christ all the workes of the deuill so loosed in him that he sin not Which wordes shew more fully the reach of his meaning if they be wayed with that which a litle after he vttereth Wee may be bold by the example of Christs Apostle to affirme that no violeÌ„ce either heauenly or earthly no death no persecution no swoord no power or force whatsoeuer shalbe able to separat vs from the loue of God in our Lord Iesus Christ that is shalbe able to force vs to sin wittingly Here his wholesome glose vpon the text telleth the reader how little grace was in the man Besides a child cannot be deceiued that readeth y â— place but must sée that there the Apostle speaketh of the loue not wherewith we loue God but wherewith God loueth vs in Christ Iesu Now in that hée hath framed it thus for his purpose it declareth that I haue not charged him amisse hitherto in saying he affirmeth the regenerate man to haue a full absolute power to withstand sin Which as I haue by the grace of God plentifully confuted heretofore so yet can I not but by this flat place presse him moreouer and that worthely with these his owne absurdities and contradictions First if the regenerate mans abilitie be so great that nothing can constraine him to sin then it should folow that he cannot sin wittingly at anie time for S. Paul plainely inough teacheth that his will is euer to dâ—â— that hee knoweth God hath commanded him and euerie one of vs féeleth this most certainly in his owne experieÌ„ce to be true Secondly if this doctrine stand then election is alwaies at one staie with the regenerate his perseuerance neuer faileth vtterly the spirit cannot quite be put out and so that fayre puppie often regeneration néedeth no other violence then such as the hand of him that begot it bringeth here vnto it And to conclude thus we see in true consequence al other foundations in his booke rased to the ground for the establishing of this own browne paper building of mans absolute abilitie which hauing now alreadie put the fire of Gods word vnto it sufficeth me here to behold the flame thereof The-scriptures which he wringeth will not yeelde him one drop of liquor to quench it He faileth still in this common fallation to toke that for simply and in all respects which is meant but in a measure and in some respects So for the place of the Philippians because Paule saide he was able by Christ to behaue him selfe in all states of life whether in fulnes or hunger aboundance or scarcitie this man wil vnderstand it of euery actioÌ„ throughout Paules life of an absolute power to performe the same euen as he would In like sorte dealeth he with the other two places 1. Cor. 4. 4. and 2. Tim. 4. 18. In both which Paule speaketh concerning the offices and dueties of his Apostleship I know nothing by my selfe And The Lord shall deliuer me from euil worke For concerning the perticuler actions and practise of all his life these places of his franke confession shall for euer stand vntouched I do not the good that I would but the euil that I would not And I haue not yet attained the marke nor am not perfect Beside what soeuer may be saide for Paules holie life yet hee reasoneth absurdlie froÌ„ him to vs as if he should haue said A man can carrie a hundreth waight therefore a childe can do the same The 1. Ioh. 5. 4. hurteth his cause for the beginning of the verse is whosoeuer is borne of God ouercommeth the world which we acknowledge namely the worke to be a doing euen from the first day of our effectuall calling The other part of the verse is and this is the victorie which hath ouercome the world to wit our faith wherin if his eies had serued him he might haue séene that our present victory is placed not in actuall but in imputatiue righteousnesse onely that is in such righteousnesse as wee haue in Christ by faith which surely should not be if we had here an absolute power And whereas he saith there is nothing so hard or strong which by Christ we shall not be able to performe ouercome he saith trueth but the question is not betwéene vs what we shalbe able or how much we shall attaine vnto finally But whether our strength be at full to do good and our power absolute in this life therevnto I haue graunted before not onely an imputation but also an inchoation of inherent righteousnesse in all that are truely sanctified which though it be not in like measure with euerie one yet is it in a true measure in the weakest and such as hath continual