the Father hath reserued in his owne power Mat. 24. Of that day and hower c. A certain Bishop also in Augustins time by name Hâ—sychius did seeme to hold That although none could know of the day and hower of the Lords comming as the Lord had â—aâ—d yet a set time and space of yeares might bee limited from the comming of Christ in the 〈◊〉 â—ntill his second comming and therefore 〈◊〉 〈◊〉 Christians to finde out this time And of this point he writ to Augustine To. 2. Ep. 79. Besides other places of Scripture which he abused for this opinion that place of Daniel cap. 9. of 70. weekes was one For that place might be vnderstood of the time intermediate betweene the comming of Christ in the flesh and his second comming or at least by proportion it might be collected That as from the time of the formes prophecy of Daniel vntill the first comming of Christ there went betweene 70. weekes of yeares so likewise from the time of the first comming vnto the second there should interpasse 70. weekes of yeeres From thence therefore there might be gathered the certaine time vntill the end But Augustine teacheth that the place of Daniel can in no wise be vnderstood of the second comming of Christ Hee that listeth let him reade the other Testimonies of scripture which Hesychius abused for the 〈◊〉 of his opinion and then let him reade Augustines answeres to the seuerall places Epist ad Hesychium 80. To that which the Lord spake to his Apostles Act. 1. It is not for you to know the times and seasons c. this answere Hesychius returned That only was spoken to the Apostles for hee would not haue them to know for that hee would not haue them witnesses of the consummation of the World but onely of his Passion and Resurrection but yet his will was that else wee should acknowledge the time of the end of the world And to this effect he wrested euen that answere of Christ to the Pharisees wherein hee reprehended them saying You know how to discorne the outward appearance of the skie but you know not the time of your visitation This Bishop did interpret this sentence of the time of the second comming of CHRIST whereas Christ spake of his first comming Summarily Augustine concludeth That by no place of Scripture it can bee gathered when the time of the end of the world shall be or that Christians may make inquirie seeing it is written and spoken to all It is not for you to know the times or that it can be knowne of any mortall man seeing it is written Of that day and houre that is of the Lord returne no man â—noweth So Grogorius Papa from the corrupt conditions of his time and the strange wonders seen in his age was often accustomed to say That his Age was not farre distant from the end of the world But hee likewise was much deceiued Now I proceed to the men of our owne Age. Many and those learned and religious men haue thought â—â—though no â—â—t time can be appointed betweene the first and second time of Christ yet by probable coâ—â—â—ctures it may howsoeuer be known and discerned The thing itself hath not yet declared whether their opinion be 〈◊〉 or â—â— but such as long after succeed vs shall vnderstand whether these deuout learned men were erroneously led yea or no. For my part I doe onely endeauour to prooue that these coniectures alledged by them were very weake and so by them that no proofe or determination can bee made of the end of the world We will produce the principall and examine them The first coniecture of these men is taken from 6000. yeares wherein they say the world shall endure For the Hebrewes haue left written in their bookes specially in the 〈◊〉 that this was the praediction of Elias the Prophet The world to continue 6000. yeares 2000. vaine 2000. the Lawe 2000. the Messiah and if any time came short of them it was wanting for our sinnes Irenaeus likewise lib. 5. cap. viâ— concludeth That the world shall continue onely 6000. yeares and hee collected this his commentation not from the Hebrewes but from the proportion of sixe daies wherein the world was created after which six daies was the Sabboth that is the day of rest This indeed saith he is both a narration of things past and a prophesie of things to come For one day signifieth a thousand yeeres as the Scriptures doe testifie and 2. Pet. 3. One thousand yeeres before the Lord are as one day Therefore as the World was consummate in the Creation thereof within the compasse of six daies and then Rest so in the end thereof it shall bee consummate within the space of six 〈◊〉 yeeres then shall follow true and perpetuall rest Also Lactant Firmianus it 7. c. 14. saith That the World shall bee consummated in the compasse of 6000. yeeres and he borrowed this opinion together with Irenaeus euen from one and the same fountaine Which said opinion touching the durance of the World for 6000. yeeres many likewise entertained of many wherevpon also Gregorius Papa to â— in c. 9. 〈◊〉 1. Reg. colâ—â—â— 1415. The world saith hee was created in six daies and shall be determined in six Ages They adde further That the 6000. yeeres shall not be fully complete and that partly they confirme by the prophecie of Elias partly by the speach of Christ Mat. 24. Vnlesse those daâ—es should be shortened c. For although he there speake of the ruine of Hierusalem yet likewise they contend that it may be vnderstood of the time of the consummation of the world Seeing these things stand so say they 2000. were before the Law 2000. after the law and that according to the computation of the Hebrewes and of 2000. vnder the Messiah are now run ouer 1560. and there is in remainder 440. and of them also some shall bee substracted therefore that the world cannot endure longer at the furthest then about 400 yeeres This is their first coniecture But who may not see how infirme it is First Elias hiâ— prophecie whervpon they relye 〈◊〉 not authenticall Indeede it is auaileable against the Iewes who doe admit that prediction to proue that the Messiah is come seeing there bee now run out 5560. yeares but for demonstration of the end of the world it auailetâ— nothing at all Likewise the ratiocination of Irenaeus and Lactantius is too-too infirme and feeble therefore iustly doth Augustine confute it Besides I say it is against the worde of God For the Lord saith That none can surely know when the end of the world shall be As for that day c. If then this their sentence touching 6000. yeares were true we might easily know when the end of the world would be but this were against the word of Christ Therefore this opinion of 6000. yeares for the world to endure is vntrue The second coniecture is collected from the foure Monarchies of the world
And of infirmitie for that by the violence and force of sinne either presently smitten and quelled they voluntarily yeeld themselues which after a short resistance to the contrarie at last euicted they giue place a time Wherefore these first sort obey sinne willingly but not with a full will and totall consent for they doe not loue sinne these may be said to sinne against their conscience but not properly for they obey sinne wittingly and willingly but yet neither vpon perfect knowledge nor intentiue cogitation of that which they doe nor with full will and full consent as a little before is declared Others obey with the whole will full consent whole heart and all their might and these are such as doe offend of purposed malice or with studie and from the heart They properly sinne against the conscience for they know that they doe contrarie to the Law of God and that with contempt and they obey sinne with such a willing minde as that they loue it and would if they might with impunitie be perpetually seruiceable thervnto Therefore this is called euen that reigning sinne for that while we doe loue the concupiscences of the sinne of Nature and doe from the heart fulfill them we doe bring to passe effectiuely that it râ—igneth in our hearts Therefore there be two sorts of Actuall sinnes drawne from the two different manners of willing one which is so voluntarie as that it is also partly involuntarie of which kinde of Actions Aristotle treateth in his Ethicks which indeed is not committed with plenarie consent as is expounded before This likewise I grant befalleth the Saints for thus sometime they sinne as Dauid and Peter therefore of this as is said before there is no controuersie Neither is it controuerted Whether by this sinne the Saints are obliged with a new guilt by the committing thereof and so also haue need of new remission of this new sinne for none of vs doe deny it Another sort is so vn vluntarie as that in no respect it is involuntarie for which cause it is called the sinne properly against the conscience that is to say plenarie and vtterly wasting the conscience and therefore euen reigning Therefore the difference betweene vs is concerning that other kinde of actuall sinne For our Aduersaries doe vouch That the Saints as Peter do offend with the whole will and with all their heart and so properly against the conscience And for that such sinne cannot in any wise consist with faith therefore hence they conclude That the Saints may loose faith totally But contrariwise I doe deny that this kind of sinne can befall the Elect being sanctified an regenerate and so consequently I deny That the Elect sanctified can vtterly fall from faith and wholly loose the Holy Spirit And why I should deny that this kinde of sinne can befall the Saints I am induced by these reasons and testimonies For how can Sin reigne and by Sinne Satan where Iustice and Christ reigneth And how can Faith reigne there and by Faith Christ where Sinne and Satan reigneth The Parable of Christ is famous When the strong man keepeth his Tower it cannot bee inuaded of the enemie vnlesse hee bee stronger then the Owner of the Tower doe expell him from it Now Christ is stronger then Satan therefore Christ doth often banish Satan out of his Kingdome and there doth reigne himselfe And Satan though hee doe often besiege the Cities of Christ that is the Elect yet can he not surprise them and by eâ—ecting Christ the King there reigne himselfe for hee is not stronger then Christ Therefore is it vtterly impossible That Sinne should properly reigne and get dominion in the Elect. Sinne in his dominion or reigning Sinne is that to whose concupiscences â— as to the Kings mandates Men without any resistance with heart and with full and cheerefull will obey and are alwaies obsequious with readinesse according to that of the Apostle Rom. 6. Let not therefore Sinne reigne in your mortall body to obey the lusts thereof As touching the Saints first before Satan and Sinne doe make any assault against them in them there is no purpose to obey or serue Sin for they hate it with perpetuall hatred Againe in the assault and incursion of Sinne striuing to draw them to the obedience therof they so farre as strength will worke doe resist encounter against it though sometime they are wounded and fall downe buffeted but this commeth vpon them against their wils Finally after this by imbecillitie sometimes beeing surprized they doe obey sinne a fresh they doe by the force of the Spirit thereunto fortified redintigrate the battell against Sinne as against a Capitall and perpetuall enemie and doe continue this combate vnto the end of their daies Gal. 5. How therfore can it be said that Sinne reigneth in the Saints or that the Saints doe obey Sinne as their King to fulfill the lusts thereof Iohn in his Canonicall Epistle doth specially labour in this That it cannot be that such as are truely sanctified and borne of GOD should commit such sinnes which are called sometimes sinnes wasting the conscience sometimes sinnes vnto death sometimes reigning and therefore that they are lyers who boast themselues to be the sonnes of God to acknowledge God when yet in the meane while they sin in securitie hate their brethren and doe not endeuour to obserue Gods Law and therefore that they onely are Saints and borne of God who study to avoyd sinne and keepe the Law of God cap. 2. He that saith that he knoweth God and doth not keepe his commandements is a lier and the truthâ— is not in him And Gods precepts aâ—â— specially obserued when they are laid vp firmely in the heart and beloued So saith Dauid In the volumâ— Psal 41. of thy booke is it wrttten of me that I should doe thy will O Lord I am câ—â—tent to doe it yea thy law is in the middest of my heart scilicet I haue it theâ—e written and ingrauen If the Saints haue the Law so fixed in their harts how then therfore should sin reigne in their hearts cap. 3. Euery one whâ— abideth in him sinneth not and euery one that sinneth haeth not seene him not knowne him againe hee that doth sin is of the diuel because the diuel sinneth from the beginning Hereof it is apparant of what sort of sinnes the Apostle speaketh when he saith He that doth sinne is not borne of God but is of the diuell that is of such as are like to the sinne of Satan the Father of all the wicked And of what quality is the sinne of the diuell sinne committed of purposed malice sinne reigning and perpetuall For the Diuell sinned from the beginning that Aliud est proijcerese in lutum vt sues aliud labi in lutuÌ„ vt solent munditiei studiosi Zanchius is to say from the beginning vnto this present houre he doth continually sinne and adhaere vnto sinne Wherefore it cannot be that
for I see one Law of my members rebelling against the 〈◊〉 of my minde Who in this place cannot see in the Apostle being Regenerate â— double man inward and outward Rom. 6. 〈…〉 old man â—â— also true 〈…〉 The old man in the Apostles â—â—â—oning in the whole man 〈…〉 Adam concept both in soule and bodie 〈◊〉 〈◊〉 off the old 〈◊〉 and put on the new What is the 〈◊〉 〈◊〉 the same man totally as he is renewed and regenerate 〈◊〉 Christ Ephes 7. That his might 〈◊〉 〈◊〉 you according to the 〈◊〉 of 〈◊〉 〈◊〉 to be strengthned in 〈…〉 holy spirit â—â— the inward 〈…〉 which place Bucer 〈…〉 saith hee the inward 〈…〉 man reformed as by the 〈…〉 vnderstandeth the 〈◊〉 man and 〈◊〉 and 〈◊〉 〈◊〉 ward is that which 〈…〉 calleth â—ow and the 〈◊〉 which 〈◊〉 are old Thus Bucer 〈◊〉 putting off the old man and pâ—â—ting on the â—ow 〈 ◊〉 〈◊〉 The old man of faith hee 〈◊〉 〈◊〉 whol 〈◊〉 as it is brought into the world and 〈◊〉 doe bring it with vs from the wombe of our Mother without the holy Spirit which is called flesh Col. 3. Thus Bucer Therfore it is apparant That this distinction is not monstrous QVEST. II. The manner how the Saints do sinn willingly COncerning the next point they condemne this Proposition as false and monstrous That the Saints or Regenerate when they sinne and that willingly doe sinne not according to the inward man that is in that part wherein they are â—egenerate but onely according to the outward 〈◊〉 that is in that part wherein they are not regenerate or â—â— sinne not according to the spirit but according to the flesh 〈…〉 will sinne by the will of th◠〈…〉 but by the will of the 〈…〉 therefore to sinne in will 〈◊〉 not 〈◊〉 and with consent but not 〈◊〉 which others doe hold 〈◊〉 much as not to sinne with the 〈◊〉 minde I say they do reiect this Pâ—â—position as false and horrible as before is said and on the other side they contend that the Saints 〈◊〉 they sinne with consent as 〈◊〉 and Peter sinned that they 〈◊〉 with the whole and full will and with all their heart For so 〈…〉 of Peter that hee denied 〈◊〉 with the whole hearâ— and with 〈◊〉 whole heart abhorred Christ 〈◊〉 therfore from hence they 〈…〉 That the Saints when they sin wâ—â—lingly that they loose 〈…〉 and the Holy Spirit totally But 〈◊〉 the contrarie part I doe condeâ—â—â— this their resolution both geneâ—â—lly in all men sanctified and specially in Dauid and Peter as reâ—â—â—nant to the holy Scriptures and the 〈◊〉 and holy Fathers of the Church but that former sentence I 〈◊〉 approue and embrace and am â—â—ereunto perswaded by many 〈◊〉 both out of holy Writ and â—athers and testimonies of learned 〈◊〉 whereofsome I will haue subsequently set downe If the Saints when they sin with will doe sinne with the totall and full will and with the whole heart then they doe not â—ate sinne in any part or detest and nill it but this is most false and dissonant to the holy writings Rom. 7. The Apostle thus speaketh of all the Saints and Regenerate being in his owne person represented The Law is spirituall but I am carnall scilicâ—t according to the outward man sold vnder sinne that is vnder the tyranny of originall sinne as a bought seruant vnder the tyrannie of his Master but such seruants doe not loue their tyrannicall Masters neither do they willing seruice vnto them for they doe alwaies desire libertie Therefore hee teacheth 〈…〉 Saints doe alwaies hate 〈…〉 when they 〈◊〉 they 〈…〉 full will from the heart 〈…〉 hee more fully explaine 〈…〉 addeth for what 〈…〉 I allow not that is 〈…〉 commend it nor in the will 〈…〉 outward man doe I 〈◊〉 it 〈…〉 of these he signifieth by the 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as elsewhere often 〈…〉 as Rom. 9. â—e hath 〈…〉 his people which â—e 〈◊〉 〈…〉 knew to be his and before 〈◊〉 〈◊〉 So Mat. 11. I knâ—w you nâ—t 〈…〉 wâ—th in the Apostle Not that 〈◊〉 I would that I doe but that 〈…〉 that I doe that is that which I 〈◊〉 in the will of the spirit that 〈◊〉 I doe not 〈◊〉 that 〈…〉 good but that which I hate 〈…〉 spirit that I doe a◠〈◊〉 〈◊〉 that which is euill Hee 〈…〉 teacheth that in the 〈…〉 they â—e regenerate there 〈…〉 an hatred of sinne although 〈…〉 bee carnall they doe alwaies 〈◊〉 sinne which thing a little after 〈◊〉 reporteth saying The good that â—â—â—â—ld I doe not but the euill which I hate in the Spirit that I doe aâ— carâ—all and by and by for I am deâ—â—ghted with the Law of God according to my inward 〈◊〉 for I sâ—â— oâ—â— Law in my members â—â—â—â—lling to the Law of my minde and leading 〈◊〉 〈◊〉 to the Law of sinne which is in my members Loe here an expliâ—aâ—ion and confirmation of that he spoke in the beginning 〈◊〉 when hee said 〈◊〉 â—arnall sold vnder sinne Therefore the Regenerate in respect of the inward man which hateth sin they doe it not with all the heart for that in spirit they detest it and are as vnwilling seruants vnto it hereupon they both lamenting this miserie and 〈◊〉 as it were constrained doe 〈◊〉 ouâ— with the Apostle O 〈…〉 that I am â—hâ— shall deliuer 〈◊〉 from the â—â—dy of this â—â—ath and because they doe 〈◊〉 that they shâ—ll certainely be 〈◊〉 by Christt therefore they support themselues with this hope saying The grace of God through 〈◊〉 Christ our Lord. And that whiâ—◠〈◊〉 had taught in long speach â—â—â—â—â—cludeth after in the end of the 〈◊〉 saying Therefore I my sâ—lf◠〈◊〉 my mind sâ—rue the law of God 〈◊〉 my flesh the law of sinne That the â—postle doth here speake of the â—â—generate all learned men doe 〈◊〉 knowledge And that he doth not only 〈◊〉 of the motions of concâ—pisence 〈◊〉 likewise of actuall sinnes whiâ—◠〈◊〉 Saints somtime doe commit 〈◊〉 the testimonies of learned mâ—â— these wordes so often repeated 〈◊〉 giue notice I do I act I 〈…〉 serue So also Bucâ—â— writeth â—â—â—â— this place to dâ—â— saith hee soâ—â— doe take here for to lâ—st but â—o 〈◊〉 speaketh not he vnderstandeth tâ—â— fact it selfe which is effected by â—â—â— violence of concupiscence â—â—â—trary to that which the mindâ—â—â—â—gesteth and the minde 〈◊〉 to the Law approueth Therfâ—â—â— if the Saints euen in sinnes actuall doe worke as they bee carnall that which they would not but hate as they be regenerate and spirituall it is manifest that the Saints doe neuer sinne with the whole will and plenary consent Nay the Apostle proceedeth euen thus far in that place as because the Saints doe not sinne with a full will neither according to the inward man therefore he saith that when they commit sinne it is not the Saints them selues who doe or worke euill but sinne it selfe that is Originall corruption which is in their members For thus hee reasoneth But if I doâ— that
which I would not it is now noâ— I that â—â—rke that is commit it but sinne that dwelleth in me Who may not here see that the Apostle doth fully and clearely conclude that the case is so farre otherwise that the Saints when they sinne actually as they call it ought to bee deemed to sinne with the whole and pleâ—â—â—y will and with all the heart and as well according to the inward as the outward mâ—◠〈◊〉 rather after a sort they 〈◊〉 〈◊〉 said it is not they who doe 〈…〉 Sinne dwelling within ther◠〈◊〉 the reason is for that the 〈…〉 doth not consâ—â—t â—◠〈…〉 and yet in the meanâ— time thâ—◠〈…〉 not excused from sinne neither 〈…〉 their sinnâ—s extenuated For 〈…〉 though not according to the 〈…〉 pull part that is the inward 〈…〉 they sinne not but onely according to the outward and in mind 〈…〉 they serue the Law of God but â—â— the flesh the Law of sinne yet â—â— very deed they are such as doe 〈◊〉 by their owne proper will If the Godly sinne with 〈◊〉 whole will therefore whatsoeâ—â—â— they will according to the flâ—â—â— they effect it but this contradicâ—â—â—â— the Apostle who saith 〈◊〉 5. 〈◊〉 â—â—â—sh â—â—steth against the 〈◊〉 〈◊〉 spirit against the fleâ—â— â—â— not 〈…〉 â—â—â— yeâ— would those yeâ— do◠〈…〉 speâ—ch is to â—â—e vnderstâ—â—d â—◠〈◊〉 〈◊〉 〈◊〉 for that 〈…〉 â—â—ght against the spirit that therefore the Saints cannot alwaies effect â—he things theâ— doe will according â—o the spirit and on the contrary because the spirit doth fight against the flesh therefore the Saints what things they will according to the flesh like-wise they are not able to performe Therefore as the Saints doe not loue God with all their hart â—nd all their minde for that flesh is a â—â—â— vnto them so they loue not sinne neither doe sinne with the whole heart for that the spirit doth hinder the doing thereof The Saints neuer sinne of purposed malice or as others will from the whole heart but alwaies either of infirmity or ignorance Now malice properly doth reside in the will and heart Mathew 15. Therefore the Saintâ— doe â—â—rme with plenary will the whole heart and full consent But that the Saints neuer of purposed malice doe sinne but alwaies either of ignorance or by infirmity is cleared by these testimonies Theiâ— Saints according to the 〈…〉 man are delighted in the laâ—◠〈◊〉 God for that is good Rom. 7. And 〈◊〉 they are delighted in-so-much 〈◊〉 they who are not delighted 〈…〉 are not Saints Therefore with Dâ—uid euery holy man doth truely vouch In the volume of this book â—â— written of mâ—â— that I should dâ—◠〈◊〉 will O GOD I will or I delighâ—â— therein for thy law is written witâ—â—â— my heart Psalmâ— 89. For thâ—y hâ—â—â— tâ—â— law of God written iâ— their â—â—â—râ—â—â—â— the Holy Spirit Ierem. 31. therefore doe they mâ—ditate in the same 〈◊〉 Psalmâ— 1 And in their â—â—â—rtâ—â— there is no guilâ— Psalmâ— 32. for thâ—y are true Isralites in whome there is â—â— guile Ioâ— 1. And they are â—nduâ—d â—â—â—â— the spirit of Christ whereby â—â—â—y 〈◊〉 ruled in the 〈◊〉 â—â—an else they weâ—â— no Saints Romans 8. And they lâ—â—â— righteousnesse and hate iâ—iquity Psal 44. For they loâ—â— the law of God Psâ—l 118. they like-wise lament with tâ—â— Apostle that they are captiâ—â—s 〈◊〉 so vnder sin Ro. 7. How theÌ„ can they of destinate malice sin so with their wholâ— hartâ— Aug. To. 7. de â—orr gratia c. 9. by the example of Dauid and Peter doth teach That all Saints when they sinne doe sinne being troubled for that Christ doth somewhat turn away his face from them according to that in the Psalme 29. Thou turnedst thy face from mâ— and I â—as troubled Now to sinne being thus troubled is not to sinne by endeuour of purposed malice but rather besides the purpose of the mind Againe To. 7. quâ—st 25. in Num. he maketh three sorts of sins some of ignorance some of infirmitie and some of the contempt of Gods commandements or â—s the Scripturephrasâ— there is with the hand of pride It is one thing saith he to contemne the commandements another thing to esteeme them as precious but yet either as ignorant or surprised to do the contrary But it is granted that the Saints doe not sin of contempt either of God or his commandements the which thing â—lso 〈◊〉 Melâ—â—cthon in 10. Cor. 1. doth write That they neuer growe into 〈…〉 picureall contempt for they 〈…〉 law and commandements of 〈◊〉 Psalâ—â— 119. Now to sinne of 〈◊〉 tempt and of destinate maliâ—â— â—â—â—â—â— one wherefore the Saints do◠〈◊〉 sinne of prâ—tensed malicâ— Wâ—â— then dare some diuines write agaiâ—â—â— me That they doe sinne with 〈◊〉 whole heart and plenary will Gâ—â—gorie 1. To. 1. in Iob c. 34 〈…〉 c 11. doth deliuer the same 〈◊〉 on of ignorance of infirmity bâ—â—â—deuour and of set purpose And 〈◊〉 saith that Paul did sinne of ignorance who saith But I therefore â—â—tained mercy because I did â—◠〈◊〉 Peter of infirmity when he deniâ—â— Christ and those Iewes purposâ—â— and by endeuour of whom the Loâ—d speaketh if I had not câ—m◠〈◊〉 spokâ—n vnto them they had bâ—◠〈◊〉 〈◊〉 againe they bâ—th saw mâ— and 〈◊〉 â—â—â—nd my father Ioh. 15. Out of these examples he declareth what it iâ— to sinne of infirmitie and what of purpose saying for it is one thing not to do good another to hate the teacher of good things â—s it is one thing to sin of praecipitation another to sinne of deliberation For oftentimes sinne is committed by pâ—â—cipitation which is yet condemned by counsel deliberation for through infirmity often it chanceth that we loue God and yet cannot effect it but to sinne of purpose is neither to doe good nor loue it But the Saints doe alwaies effect that which is good else no Saints where-vpon Augustine also de corrâ—pt gratia cap. 9. according to that of the Apostle To them that loue God all things doe worke together fâ—r good to them that of purpose are called Saints saith hee for these scilicâ—â— Saints who are called of purpose in this that they loue God they conâ—â—â—ue out vnto the end â—â— therefore according to Saint Grâ—gory to sinne of purpose be neither to doe nor to loue good and according to Augustine the Saints doe alwaies loue good for that in that which they loue thâ—â— continue forth to the end it iâ—â— good consequent That the Saâ—â—â— doe not sinne of purpose or detâ—â—minate malice Luther likewise doth deliuer tâ—â— same thing in euery placâ— Tâ— 5 〈◊〉 Comment maior in ep ad Gal 5. 〈◊〉 these words The workâ—s of tâ—◠〈◊〉 are manifest Hee saith in 〈◊〉 termes That Daâ—id and Peter 〈◊〉 they committed those 〈◊〉 sinnes did sinne of infirmity and not of set malice Here-vpon 〈◊〉 saith hee speaking of the 〈◊〉 saith the flesh in them doth lust 〈◊〉 the spirit therefore the desires and conflicts of the flesh will not be â—â—sent
those things which 〈◊〉 effectually suggesteth as 〈◊〉 things which iâ— without any 〈◊〉 〈◊〉 soone effected then are 〈◊〉 drâ—wne away from 〈…〉 the Lâ—w and â—â—ight will int◠〈◊〉 applâ—uding of 〈◊〉 〈…〉 and â—o 〈◊〉 〈◊〉 w◠〈◊〉 〈…〉 that now we adâ—udge nothing◠〈◊〉 good nâ—â— will euâ—â— do 〈◊〉 that which â—â—◠〈◊〉 〈…〉 flesh 〈…〉 Tâ—us 〈…〉 〈◊〉 〈◊〉 â—uil which we do◠〈…〉 whâ—â— â—â—e doâ— i◠〈…〉 〈◊〉 absolâ—â—â—ly we 〈…〉 fo◠〈…〉 not doâ— it if in aâ—â—â—â—nd sâ—â—ply 〈◊〉 did â—ill â—â— but for that we â—â—◠〈◊〉 â—uow detâ—st and nill thâ—â—â—ill 〈◊〉 the bâ—foâ—e that out minâ—â—s â—â—â—◠〈◊〉 it were bâ—witched with â—h◠〈◊〉 desires and furies of the flesh and how also when wee doe the euill if we were our owne men we would detest and reiect it which thing â—oth clearely appeare for that so soone as the heat of the flesh abateth which doth besot and surprise our mindes forthwith againe wee doe detest and disproue that euill which we doe In the same manner the good we would wee doe not not that when wee neglect the good wee actually will it but partly for that when we were not drawne away by the violence of the flesh as it were by strong â—â—nd into the liking of the â—â—sts thereof the good which the Law proposed we did both approue â—nd loue partly for that at the instant if wee were freed from that fancie of the flesh which doth infatuate vs that same good would wee in act approue and performe and when we shall be deliuered we will doe it For that therefore there doth remaine euen when they do◠〈◊〉 sinne as I may say habituâ—lly 〈◊〉 of sinne and a loue of good 〈◊〉 though in act besotted with 〈◊〉 flesh they neglect the good and 〈◊〉 euill therefore the Saâ—ntâ— are 〈◊〉 to doe euill that they would not 〈◊〉 not to doe the good they 〈◊〉 and therefore not to sinne b◠〈◊〉 will or plenarie consent This is the summe of Bucers sentence in that large obscure 〈◊〉 concerning those men 〈◊〉 who haue a more 〈◊〉 faith and not so great â— poâ—tion of the spirit of Christ if now they 〈◊〉 they sinne are not said to sinne 〈◊〉 a full will and totall consent 〈◊〉 leâ—â—e those Saints who are 〈◊〉 with a stronger faith 〈◊〉 haue receiued a more plentifull measure of the spirit as when the 〈◊〉 â—ame Peter after he had receiued a most full portion of the Holy 〈◊〉 did sinne and as it weâ—e the second time deny Christ by dissembling â—â— Antioth the liberty of the Gospell Because â—his Quaestion doth likewise pertaine to the Philosophers therefore Aristotle also as all thingâ— else so also this question he discusseth mostleâ—rnedly in his Ethicks ad 〈◊〉 lib. 7. by the example of a continent man and incontâ—nent The comparison also of a Marchant â—â— his ship is â—â—ident who that hee may bee preserued in the tempest doth 〈◊〉 his wares into the sea doubtlesse hee doth it in diuers respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hâ—t is both vnvoluntarily and involuntarily or with his will â—â— against his will loose his traffique But in holy things I will produce an example from Holy writ and will compare spirituall things with spirituall according to the Apostles precept The Marriners who câ—rried thâ— Prophet Ioâ—aâ— to Tharsus through â—he horrible tempest being all thereby in perill of their liâ—es did throwe Ionas the Prophet into the seâ— and that was thâ—â— both they and the shâ—p might bee preserued as the story of Ionâ—s reporteth This they did both voluntarily and involuntarily voluntarily for if simply they had beenâ— vnwilling they had not cast 〈◊〉 into the sea therefore were they willing to cast him in involuntarily first for that before the tempest arose they neuer had in pâ—â—pose â—â— not in thought to destroy him but rather as honest men they intendâ—â— and determined to conuâ—igh hiâ— safe and sound to Tharsus then after the tempest being risen they weâ—â— not presently possessed with 〈◊〉 thought at all either to cast doâ—â— him or any man else or plunge theâ— into the sea but rather so farre as â—â— strength they could they for a time by rowing encountred the waues of the sea and the burden of the ship they cast into the sea to lighten the ship likewise they called vpon God finally also after Ionas had said Tâ—â—â— me and cast mee into the sea and â—â—â— tempest wil be a calme for I â—â—â—â—â—â—â— for my sake this great stâ—râ—â— i◠〈◊〉 vpon you and yet for all this the â—â—riners would not cast him into the sea but still by sayling they laboured to bring the ship to shore but at last being euercome by the greatnes of the tempest they would haue him alone rather theÌ„ themselues ship to be lost also after they had thrown him into the sea they did much condole this fact and fearing lest God should reuenge it they offered sacrifice lastly they cast not Ionas into the sea as they were good men and faithfull mariners but for in that respect they both loued Ionas his life and detested his ruine but this fact they did as in self-loue of themselues and of the ship more then of Ionas onely and vnlesse that tempest had beene more strong and violent then they could haue resisted they would neuer haue cast Ionas into the sea All these things considered there is none who wil not acknowledge and say That those mariners did not involuntarily cast Ionas into the sea and so the good they would that is Ionas his safety they did not the euill they would not that is Ionas his perdition they did The like is the case of the sons of God The Saints in this world and in this mortall flesh and most corrupt are as Mariners in the sea the temptations of the world the flesh and the deuill are the tempests of the sea Ionaâ— is as Christ with his word and law to cast Ionas out of the ship into the sea is as it were to cast off by sinne Christ and his law from vs The Mariners certainly did cast Ionas into the sea so the Saints sinne not by casting the law of God from them that is by transgressing of it but being willing But as they by many signes manifested that they cast Ionas into the sea not willingly that is not from their desire and purposely so doe the Saints declare that they will not that sinne which yet they commit first before the tempest of temptations they had no mind to transgresse Gods law but rather they hated sinne and loued the law of God againe being assalted by temptations they doe not forthwith yeeld the hand they doe as it were with contrary oares so much as strength will affoord resist and withstand yea by calling vpon the name of the Lord and so long they doe resist vntill being as it were quashed in peeces they doe bow downe vnder the temptation which if it were not such and so great that they Saints were not
of the Question Whether the Elect after they be once endued with true faith and truely iustified regenerate and ingraffed into Christ can againe vtterly fall away from faith and from Christ Neither did I put in this Quaestion this Particle although theâ— sinne against conscience and liue wickedly as I was vntruely traduced for I was not ignorant that this Clause would make the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not questionable for that it is impossible for one to be in Christ and to liue wickedly that is to walk according to the flesh Therefore in the Schooles I answered to the question to this effect as may bee seene in my Praelections of Perseuerance That the Saints who by the bond not onely of aeternall Election but also of the Spirit of Christ and of true faith are coupled to Christ and so haue been once ingraffed into the bodie of Christ which is the Church of the Saints will perpetually persâ—uerâ— in Christ and in faith neither â—an they againe vtterly fall away from faith that not from their owne strength and merits but partly for the promise of God partly for the prayer and intercession of Christ the spirit of Christ preseruing faith in them All this doctrine they condemned and impugned as new and Hâ—reticall but yet mine accusers haue not cassiered it For although both my self in my Praelections and other my writings I did so plentifully proue it as also other Vniuersities and Churches and other great men in Germanie confirmed the same because notwithstanding yee my Lords did enioine me that I should exhibite vnto you my Confession and the same confirmed by some testimoniâ—s touching this point therefore I will not hold it burdenous to establish the same doctrine againe euen by other testimonies both of Scriptures and Fathers both of our Doctors as also of your owne Confessions so bee it be not greeuous to you to read them with attention and examine them with diligence Testimonies out of the Scriptures Esai 59. I saith the Lord will make this my Couenant with them My spirit that is vpoÌ„ thee my word which I haue put in thy mouth shal neuer depart from thy mouth nor from the mouth of thy seed nor from the mouth of thy seedes seede saith the Lord from this time forth for euermore THIS is a promise and Rom. 11. not a precept as before is declared And that in this Prophecie is promised the gift of perseuerance elsewhere I haue proued aboundantâ—y Therefore to auoid repetitions I remit the Reader to those things which we haue spoken for the interpretation of this place cap. 4. of Perseuerance A place not vnlike to this we haue Ier. 31 Behold the daies shal come saith the Lord I wil make a new couenant with the house of Israel and Iuda not according to the couâ—nant which I made wiâ—h their fathers at what time I tooke them by the hand and brought them out of the land of AEgipt which my Couenant they made frustate and I declared my selfe to be their Lord saith the Lord And this is the Couenant that I wil make with the house of Israell after those dayes saith the Lord I wil plant my Law into theâ—r inward parts and write it vpon their heart and I wil be their God and they shal bee my people neither shal any heerafter teach his neighbâ—ur or a man his brothâ—r saying Know yee the Lord but all shal know me from the least to the greatest saith the Lord because I will be mercifull â—o their sinnes and remember their iniquities no more Out of this place likewise I did most manifestly confirme my sentence to the Lordes But for that this prophesie also was fully by me explaned in the former Booke cap. 4. de perseuerantia Sanctoâ—â—â— therefore least I should re-act a thing already acted I send the reader thither with this addition only of thinges which were not there explaned Because hee saith not I wil make another Couenant but absolutely I wil make my Couenant to wit the same that your fathers frustrated neither saith he I wil wrâ—te another Law but simply my Law sciliâ—â—t the same which your fathers transgressed Therefore the old and new Testament as concerning the substance the Prophet teacheth to bee one and the same Yet to be different one froÌ„ the other touching the manner of dispensation of the one and the other partly for that he saith I wil make my Couenant not according to or after that Couenant that is after the same manner 2. partly for that he saith I wil write the Law in their hearts as if he should say whereas before I had written it in Tables of stone For that he opposeh the new man to the old and therefore hee saith that this was made frustrate of the people because they obserued not the law and therefore they did not obserue it because they had it not written in their heartes therefore the new should bee euerlasting for that the Law written in their hearts should be loued of the new people and therefore kept therefore the study of obseruing the Law to bee perpetuall in the regenerate and so faith in Christ to be perpetual which is the maine poynt of the Law For that he saith I wil write in their hearts it is in sense as if he had said I wil effect that my law shal be firmly sized in their hearts they shall take continuall delight therein and therein shal meditate day and night And so euery iust godly man doth say with Dauid Thy law is in the midst of my heart that is fixed imprinted therevpon I am affected with coÌ„tinual study of the obseruation therof For that whch is written in the hart is perpetuall can neuer be blotted out So doth the Apostle speake of the Law of nature written in their hearts saying The Gentiles who are wâ—thout the Law of Moses written in Tables doe shew that they haue the worke of the Law written in their hearts their conscience testifying with them By which phrase of speach the apostle doth signifie that the Law of nature which was written in al men euen the Gentiles by God could neuer be vtterly raced out of the harts minds of men yet after sinne came it but that as yet continually men do feele the accusation thereof in their conscience Therefore this manner of speach doth signifie That thinges written by God in the heart are perpetuall and can neuer be blotted out The same thing the same Apostle purposed to signifie 2. Cor. 3. when he termeth them his and the Epistle of Christ written by the spirit of God in the fleshy Tables of the heart They were the Epistle of Christ for that he by his spirit properly had ingrauen that Law whereof Ieremy speaketh in their heartes They were likewise the Epistle of Paul for that Christ did vse Pauls labour therby to write the Gospel in them Therefore he calleth them his Epistle written in the
Tables of the heart that he might intimate therby that they were his glory both liuing and perpetuall Because out of this inscription of the Law in their hearts two thinges were consequent And I will be their God and they shall bee my people another And they shall all know mee Therefore as that inscription of the Law is perpetually permanent so it likewise signifieth That God will perpetually be our God and wee shall continually abide his people and that wee shall perpetually acknowledge God for he is acknowledged by faith retaining the word of God Therefore in whose hearts the Law of God is ingrauen the Prophet did signifie that they cannot fall from grace and vtrerly make shipwrack of Faith Adde withall that with these things is conioined the perpetuall forgiuenesse of sinnes whereby it commeth to passe that through dayly offences the regenerate doe not desist both to know the Lord and to be his people and to retaine the Law firmely fixed in their hearts for he presently addeth as the cause of the former things saying because I will bee mercifull to their iniquities Therfore by this Prophecie hee doth excellently confirme the perseuerance of the Saints Neither is here any matter of exception That the Couenant is firme and aeternall on Gods behalfe for that there is no let in him why wee doe not abide in the Couenant or that the Law doth not remain written in our hearts for euer but that the fault lieth in vs that it abideth not firme for that the Law is not fixed permanently in vs for by the saine reason also the Couenant contracted with the Israelites on Gods part was euerlasting but by the peoples default it was made frustrate They saith he did make it frustrate But if the same may be said of the second what new thing then doth God promise by Ieremie Therfore vnlesse we will oppugne so cléare a word of God it must be granted That the Elect with whom this new Couenant is made after that the Law of the Lord and faith of the Gospell be once by the Holy Spirit written in their hearts can neuer fall from this Couenant neither the Law and faith bee vtterly abolished out of their hearts For the sinnes wherinto they fall by infirmity God as he saith here doth neuer impute vnto them Ier. 32. I wil put my feare into their heart that they shall not depart from Augustine enforceth this place often against â—he Pelagians Hier. ib. Sic liberum donat arbitrium vt tameÌ„ iâ—se Timor qui tribuitur gratia permanâ—at Lorgitoris 2. Thes 3. 3. me This testimonie also in my former booke I haue fully explained cap. 4. de Perseuerantia The total sum is this God doth promise that hee will bring to passe That his people sâ—iliceâ— the Elect shal not fall away from him but that they shall abide in his Couenant for euer And will hee effect this Hee saith I will giâ—e or put my feare in their heart that is I will bring to passe that my feare shal perpetually abide in their harts And by this continuall feare they shall bee retained also perpetually that they fall not away Ioh. 3. Except a man bee borne of water and the Holy Ghost hee cannot enter into the Kingdome of God Now it cannot be but that the Elect must enter into the Kingdome of heauen and bee saued for they cannot perish Ioh. 10. Rom. 8. Therefore the Elect of necessitie not without Regeneration must depart hence vnto life euerlasting And Regeneration is once onely wrought and in signification therof the Baptisme of water is also once dispensed But if any hold opinion That Regeneration must againe the second and third time be repeated and infused then necessarily Baptisme it selfe must be repeated and often receiued specially if in the speech of Ioh. 3. cap. we will vnderstand by the name of water Baptisme by water For in that place the spirit and water are so conioined as that the one is inseparable from the other Therefore Regeneration once effected by the holy Spirit by the same is also conserued vnto the end Your selues also Confess Argent in your Confession An. dom 1539. doe confirme this Argument For thus you put downe in the seuenth Article This Regeneration ioyntly with all the merits of Christ the holy Spirit inspireth in the hearts of the faithfull doth confirme them therein vnto the end Ioh. 4. Euery one that drinketh of this water shall thirst againe but hee that drinketh of the water that I shall giue vnto him shall not thirst for euer but the water that I shall giue shall be made in him a fountaine of water flowing vpwards vnto life euerlasting By the name of water to be vnderstood the Holy Spirit all both old new Interpreters doe acknowledge according to the interpretation Ioh. 7 vpon the voice of Christ Hee that beleeueth in mee out of his belly shall flow riuers of water of life This heâ— spâ—ke of the Spirit which they should receiue that beleeued in him Thus the Apostle Now to drinke of this water is by faith in Christ to bee made partakers of the Holy Spirit but to become or bee made a fountaine of liuing water to spring in any is for the Holy Spirit vncessantly like a fountaine perpetually flowing to bee inhabitant to worke in a man And Christ verily doth promise this euer flowing fountaine to such as with a liuely faith doe beleeue in him Therefore whosoeuer doe beleeue in Christ by a liuely faith those also haue attained this fountaine of the Holy Spirit perpetually running that is the gift of Perseuerance Bucer likewise doth thus interpret this place pag. 644. It is certaine saith he that this water is the holy Spirit Therefore now if hee that drinketh of this holy Spirit can neuer thirst againe it is a cleare case that hee to whom once this Holy Spirit is granted to whom once it is giuen to beleeue can neuer fall away from the grace of God For as hee can neuer thirst who hath a fountaine in his belly continually flowing and thereof driâ—â—ing so he cannot but bee replenished with whom is present the Holy Spirit of the Lord and the Spirit of his children This is the fountaine which doth flow vp vnto life that is which doth afford life aeternall It supplieth the knowledge of God and continuall fruition and for aeternitie of his goodnesse From hence is Pauls gloriation That nothing high or loâ—e â—â—â— separate vs from the loue of GOD. Rom. 8. These things Bucer So also Brentius did interpret this place of the gift of Perscuerance This saith hee is the comparison of two waters out of which Christ doth manifestly signifie vnto the women That his promise is not of terrestriall but of celestiall water which bringeth to man saluation not transitory and mutable but spiâ—tuall and immortall These things Brentius Therfore whosoeuer doth once drinke of this water celestiall hath attained saluation not mutable but
will into that peruerse loue of himselfe but conuinced it to be so Euen then doubtlesse he was such but hee knew it not when he heard from him â—â—om whom he could not conceale himselfe Before the Cock crow twise thou Mat. 26. shalt deny me thrise Therefore that debility of will was manifested through that peircing feare not procreated he made it knowne how much he loued himselfe and how much Christ knowne I say not to Christ but to Peter for Christ knew euen before what was in man Therfore in that respect he loued Christ his will did vtterly endure violence which cannot be denied so that he spake against himselfe but in that respect he loued himselfe Doubtlesse hee consented voluntarily so that hee spake for himselfe If hee had not loued Christ he would not haue denied involuntarily but if he had not loued himselfe more hee wold not at al haue denied him ther fore it is to bee granted That the man by compulsion though hee did nor alter his owne will yet did hee conceale it beeing compelled I say not to reuolt from the loue of God but in some degree to yeeld co selfe-loue What then perchance the former assertion is totally dissolued touching the libertie of the will for that the will is found obnoxious to compulsion so it is clearely but yet so as if the coaction is from another not from it selfe but if it selfe compelled and compelling did enforce it selfe it seemeth there to loose libertie where it found it that is it did suffer that force from it selfe which it did violently offer vnto it selfe Moreouer that which it suffered from it selfe was from the will that which was from the will was not of necessitie but voluntary and if voluntary thâ—â— free Finally whose own will did enforce to deny was enforced because he would nay he was not enforced but consenting and not to the power of another but his owne will that iâ— that will whereby he might by all meanes escape death otherwise how could the voice of a Damsel haue compelled a holy tong to frame such heynous words if the will as Lady had not consented to the tongue To conclude when afterward he tempered himselfe in his selfe-loue and as dutie was began to loue Christ with all his heart all his soule all his strength now the will could not at all bee drawne either by threats or punishments to yeeld the tongue as weapons of vnrighteousnes but rather boldly applying himselfe to the truth he said It is betâ—er too â—ey GOD then men Act. 5. Compulsion is of two sorts There is indeed a double compulsion in that we are coacted to suffer or doe something against out will whereof the Passiue for so it is rightly termed may sometime bee without voluntary consent of the Patient but nouer the Actiue Wherfore the euill that is done against vs or of vs is not to be imputed vnto vs if vnwilling But that which is done and of our seluâ—s is not without some fault of the will Wee are conuinced to will which would not come to passe if wee were nilling Therefore there is also an Actiue compulsion but without excuse for that it is voluntarie A christian was enforced to deny Christ and yet lamenting but not yet but as willing These things Bernâ—rd These things I haue more fully dilated by Explication that my Lords may better conceiue by what meanes it falleth out That thâ— Saints are said both to will and â—ill the sinne they commit and therefore it can by no meanes bee said thaâ— Peter and other godly men when they offend to haue sinned or to sinne by a totall and plenâ—riâ— will for that otherwise there could â—â—e no difference put betweene thâ—â—â—iâ— of the godly and vngodly tâ—â—en from their wils and so as weâ—â—â—â— godly as vngodly should sin of pâ—â—posed malice â—â— all times Therefore I doe confesse that the Saints when they sinne with consent that they offend indeede not of a will in suspence but definite and certaine for that absolutely their will is to sinne and if they willed not they sinned not And in this behalfe their sinnes are greeuous neither by mee extenuated But my labour is this that it cannot bee said That they sinne with a full and totall will for that in them there is a double man and for other reasons and authorities by mee alledged both of Scriptures and Fathers QUEST 3. Of the qualitie of the sinnes of the Saints OVT of the second Question ariseth the third which is Whether the Saints may fall into sinne as Paul speaketh reigning or the sin against the conscience as it is called But that we may clearly vnderstand what sinne is meant in this controuersie wee must take notice that there are three sorts of sinnes as the Apostle insinuateth Rom. 6. when he saith Therefore let not sinne reigne in your mortall bodies that yee should obey it in the lusts thereof The first is the sinne of Nature the root fountaine of all other sinnes which is termed Originall and this is signified by an excellencie of speach by the name of Sinne. The next are the concupiscences of this sinne rising vp euen against our wils as lewd desires and vicious affections to sinne which neuer cease in this life to molest vs. This kinde is intimated by the name of Concupiscence The third is in plaine termes Actuall sinne when indeed wee obey that sinne of Nature in pursuing the lusts thereof whether it bee done by consent onely or also by word or deede This is signified by the word of Obeying The first is meere Originall the second partly originall partly actual the third totally actuall Of the first two there is no controuersie whether they be in the Saints or no. The Question is onely of the third But for so much as there bee also many sorts of this it likewise is to bee distinguished that wee may better perceiue whereof this controuersie is intended The third sinne therefore which is then done when we obey original sinne in yeelding to the lusts thereof is so voluntarie as that if it were not voluntarie it should not bee sinne as Augustine in many places obserueth For no man could obey Original sinne in perfecting the concupiscences thereof but that he is willing Therefore it is alwaies voluntarie Moreouer men obey that naturall and inhabiting sinn after a double and that also a differing maner Some are obedient and that willing yet not with a full will or plenarie consent or with the whole heart but as it were captiues to a Tyrant And this befalleth them who either of ignorance or infirmitie doe obey sinne Of ignorance for that either simply they know not that they doe euill and such in no case are said to sinne against conscience or if they know in Thesi in generall they doe not consider in hypothesi in particular or if they do consider they doe it very coldly the violence of concupiscence auerting their mindes from Gods Law