the things that are of God and to refute their reasons it is not worth the labour for wee haue nothing to doe with those Philosophers Others who deny that this world shall once haue an end are certaine Atheists and mockers of things diuine of whom Peter This know first 2. Pet. 3. v. 3. that in the last dayes shall come moâ—kers which will walke after their owne lusts and say where is the promise of hâ—â— comming For since the Fathers dyâ—d all things continue alike from the beginning of the Creation But thâ—se mens blindnes or madnes rather is refelled by the euident certaintie of the word of God S. Augustine tâ—m 2. ep 42. ad fratres Mandarenses doth thus dispute Al other things which the Holy Spirit in thâ— Scriptures by praediction foretold came to passe accordingly as the first comming of Christ the destruction of Hierusalem And the same Spirit in like manner hath foretold of the future end of this world of Christs second comming Therfore certainely it shall come to passe The argument indeed of these mockers doth Peter thus conâ—ute ver 5. For this they willingly know not that 2. Pet. 3. the heauens were of old and the earth that was of the water and by the waâ—â—â— by the word of God ver 6. Wherefore the world that then was perished â—uerflowed with the water ver 7. But the heauâ—ns and earth which are 〈◊〉 aâ—â— kept byâ—he same word in store and reserued vnto â—ire against the day of condemnation and of the destruction of vngodly â—en Thus much Peter The meaning of which words I wil make plaine because those mocking spirits doe endeuour from the continuing state of the world to proue the perpetuitie thereof and doe deride the word of God Peter doth ouerthrowe their argumentation by this reason The world as by the word of God it was of the waters and by the waters so also by the same word of God when indeede it seemed so good vnto the Lord being drowned with the same waters it perished and came to an end and after by the same word of God it was restored againe This Historie was most apparent and a thing most famous and of most certaintie vnto the whole World Therfore by the same Word of God as in the first turne by water so secondarily by fire when it shall so please the Lord it may bee dissolued and haue an end The Lord foretold the future end of the world and that himselfe would come the second time therefore this World must haue an end and the Lord will come For now are reserued these Heauens and Earth vnto fire for the day of iudgement and perdition of the vngodly wherefore from the continuing state of the world the consequence holdeth not That the world is vncorruptible and shall neuer haue end For that also before the Flood it lasted long and yet afrer for all that perished and euen by such things as from whom it had it originall and was supported that is by the waters so by fire an other Element of the World the same world shall be destroyed The third sort who vouch the perpetuity of the world are some who are neither absolute Philosophers which are destitute of the sacred writings neither yet scoffers and contemners of celestiall things but both men fearing God and most expert of holy writ of which kind amongst others was Philo Iudaeus Hee left a boòke written with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Of the corruptible state of the world in which treatise he laboureth to make good by sundry arguments that the world is incorruptible But if Philo had in this sence vnderstood the world to bee incorruptible for that neither it should vtterly be dissolued into nothing nor yet changed into a worse estate we likewise would haue condiscended vnto him For we likewise acknowledge out of the word of God the renouation of the world and in the future a new Heauen and a new Earth And so certainely seemeth Philo to haue holden by his explanation whereby he declareth what he meant by the name of corruption For thus he holdeth in the entrance of his booke pag. 645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For corruption is called an exchange into a better state It is likewise called the totall extinguishing of a thing in being which then necessarily is termed a thing without existence For as of nothing nothing is made that is naturally so neither can nothing be dissolued into nothing Philo had read the Psalmes and Prophets who writ of this matter but if he followed any other â—eâ—sâ— the godly Christians doe not accord with him For the testimonies of Scripture are most cleare touching the end of the world Psal 102 In the beginning thou lâ—â—dsâ— the foundation of the Earth and the Heauens are the worke of thy handes they shall perisâ— but thou endurâ—st they 〈◊〉 shall waxâ— old as doth a garment and as a vâ—stimen thou shalt charge thâ—â— and they shall be changed but thou art the same and thy yeares shall not faile Mat. 5. Til Heauen and Earth shall passe away one iot or title shall not pâ—rish of thy laâ— 2. Pet. 3. That day of the Lord shal come as a thiâ—fe in the night wherein the Heauens shall passe away with a noyse the Elements shal melt away with fire and the Earth and all thinges therein shal be burned Againe the Heauens by burning shal be dissolued and the Elements shal melt away with heat but we looke for new Heauens and a new Earth according to his promise Thus Saint Peter Therefore this first Capitall poynt is to be vouched That this world as in case now it is shall finally come to an end that is be changed into a better condition and God only to be vtterly voyd of all variablenes or change To what purpose then tendeth this doctrine S â— Peter teacheth 2. Eph. 3. Seeing saith hee all these things shal be dissolued what manner of men ought we to be in holy conuersation and duty of piety expecting and haâ—ting vnto the comming of the day of the Lord. The Argument is this in effect The Heauen and Earth shall bee renewed at the comming of Christ How much more therefore ought we to be renewed who presse on to meet Christ at his comming Therefore we are to endeauour for a perpetuall renouation and to adhere in heart to God onely who alone is vtterly vnchangeable as for other thinges they ought to be had in contempt because they all shal bee changed and shall all finally haue an end For this purpose out Apostle made mention first of the vanity of this world then he added Now are the last times that is where in is instant the comming of the Lord Christ And why these things that contemning the world and then auoyding those Antichrists we being fortified in the Apostles doctrine might watch and liue sobeâ—â—y and iustly alwayes prepared to go meet Christ at his comming The second Capitall
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
that such like and so sodaine should be the comming of the Son of Man forthwith hee annexeth this exhortation saying Waâ—â—h therefore for you know not when the Sonne of Man shall come giuing instruction in these words that this is the cause why he would not haue vs know the certain time of the end of the world that is to say That beeing certaine the Lord will come and vncertaine of the time when hee will come wee might continually watcâ— and pray dayly and hourely being in expectation of him Therefore Augustine saith in Epist ad Hesychium The Lord was willing we should know his first comming for that the knowledge thereof was both necessarie and profitable for vs whereupon the Lord reproueth the Iewes Luc. 12. saying Ye can discerne the face of the skie but doe yee not discerue the day of your visitation for that who doth not acknowledge the first comming of the Lord cannot prepare himselfe for his second comming But he would not haue the day and time of his other comming to bee manifested for that it was not expedient for vs lest verily we should say with the euill seruant Luc. 12. My Master doth deferre his comming so let vs feast and beate our fellow-seruants c. The Lord will not haue vs promise much time to our selues before his comming but dayly to expect him for that hee would haue vs alwaies in a readinesse Therefore in the same chap. Mat. â—4 in the end he addeth saying But if that euill seruant did say in his heart My Master will defer his comming and shal begin to smite his fellow-seruants and shall likewise eatâ— and drinke with the drunkardâ— the Lord of that seruant shall 〈◊〉 in a day when hee looketh not and in an hours when 〈◊〉 knoweth rat and shall cut him off and give him his portion with hypocrites there shall be weeping and 〈◊〉 â—fâ—eeth Now wee perceiue the cause why the Lord would not haue vs know that time certainly for our own saluation lest promising a long time to our selues like those seruants wee should eate and drinke with drunkards c. Therefore praeposterously and contraâ—ie to the will of God they doe who pamper their belliâ— and delight in gluttony 〈◊〉 withall doe curiously dispute when the Lord shall returne The fift Capitall branch is touching the signes which are praeceâ—â—neâ— before the end of the world and the comming of the Lord Christ and of the vse thereof For although wee can know no certaintie concerning the time wherein the Lord will returne for that his will was otherwise notwithstanding sundry signes doe fore-â—â—nnâ— the Lords comming and so the end of the world wherby both that the Lord will certainly returne and that hee is not 〈◊〉 distant shall be made manifest to the godly and honest hearted men But I will not recite all these signes only I will point out certaine places of Scripture where these things are to be read Mat. 24. which also are rehearsed Mar. 1â— Luâ— â—1 so like wise to the same effect Lâ—c. 17. so somewhat of the pauâ—itâ—â— of the the tâ—â—e beleeuers Luc. 18. Rom. 11. of the calling or conuersion of the Iewes Likewise other things â— Tim. 4. 2. Tim. 3. 2. Thâ—s 2. But further some certaine distribution of these signes is to be holden some doe runne long before the end of the world and some are more neâ—rely praeccdent To the first kinde apperâ—â—ineth that securitie of the men of this age which is portrayed Mat. 24. Luc. 17 and elsewhere As in the 〈◊〉 of Noab c. Againe As it was in the daies of Lot c. Againe herevnto pertaineth that reuolting from the faith which is described â— Tim. 4. The Spirit speaketh euidently that in the last times some shall deparâ— from the faith c. â—hich also else where is remembred Likewise here vnto belongeth that corrupt state of the world which is painted out by Paul 2. Tim. 3. In the last daies shall perilous times be at hand c. forâ—en shall bee â—onars of themselues c. Hitherto likewise belongeth that defection or Apostafie and reuolting of the Kingdome of Antichrist which is read 2. Thes â— These signes long ago were begun and that a farre off did fore-runne the day of the Lord and the end of the World and so doe fore-runne continue their course vntill vpon a sodaine the Lords comming shall ouertake vs. But to the other sort which are more neerely praecedent doth belong that mysticall conuersion of the Iewish Nation to Christ which shall come to passe about the end of the World and which the Apostle setteth out Rom. 11. For I make no doubt but that the Apostle speaketh hereof when he calleth this a mysterie Hereunto also appertaine those things which the Lord recordeth Mat. 24. Their shall be signes in the Sunne and Moone and the Starres shall fall downe c. although also there bee difference betweene that signe which is Rom. 11. of the conuersion of the Iewes and those which are read Mat. 24 of the darkning of the Sunne and falling of the Starres c. for that shall come to passe before the Lord commeth but these things euen at his very comming and that shall bee praecedent before the end of the World but these things appertaine to the very end of the world when indeed as it is 2. Pet. 3. said the heauens shall passe away with a noise and they burning shall be dissolued and the Elements shall melt away for I doe beleeue that this renouation of the Heauens and the world is praesignified in those words of the Lord Christ The Sunne shall bee darkned and the Moon shal not giue her light the Stars shall fall from heauen c. Thus much shall suffice of the signes But in this place two doubtes doe arise the first how that can accord which the Apostle writeth Romans 11. of the conuersion of the Iewish Nation about the end of the world with that voice of Christ Luk. 18. When the Sonne of Man commeth shall he finde faith on the earth For if then little faith shal be found in the earth how then shall a full multitude of Iewish people bee conuerted viz. by the faith in Christ Therefore there shal be little and much faith vpon the earth I answere Augustine saith Distingâ—e tempora c. distinguish the times and the Scripture will accord Those two shall not fall out both at one time but in some distance of time I belieue therefore that these two places may thus hee reconciled first that principalâ— and last Antichrist which shall come about the end of the world and which shall excell all others in hypocrisie craft power and diâ—bâ—â—iâ—â—ll sleights for in him as the Fathers testifie shall dwell Sathâ—â—as or all plenitude See D. VVhittakers confutation of this opinion and disallowance De Rom. Pont. pag. 568. of Satanicall malice as in Christ dwelleth all fulnesse of Diuinitie bodily I say that last Antichrist shall subuert all
things and shall seduce all except a few of the Elect partly by his hypocrisie partly by his lying miracles 2. Thes 2. insomuch that as Iohn speaketh in the Apoc. 13. Reuelation he shall make the 〈◊〉 〈◊〉 to come downe from heauen in the fight of men partly also by his power and violence Therefore in this manner when the Sonne of Man shall come that is about his comming certes little faith shall bee found vpon the earth but when that principall Antichrist shall bee destroyed with the Spirit of Christs mouth and by the efficacie of the Word of God hee shall be discouered to all men who he is not Christ but Antichrist then happily the Iewes shall know their Messiah bee conuerted vnto him and be saued Therefore Antichrist raigning scarsely shall any faith bee found vpon the earth but being destroyed very much The other question is If so many signes shall go before the end of the world whereby shall be manifested to holy men that the Lord is not far off How then hast thou formerly concluded that it cannot be known to any when the Lord will come and when the end of the world shall be I answere These things are not repugnant For notwithstanding the signes shall giue notice to the godly that the Lord is not farre off yet from thence cannot be collected the certaine time wherein he will come Behold many signes which doe fore-run the comming of the Lord are long agoe accomplished yet how great licentiousnes and securitie how much corruption of religion and manners how many great heresies The Lord saith As in the daies of Noah c. Mat. 24. Luc 17. And the Apostle In the last daies men shall be louers of themselues But how great a Lethargy amongst men hath been so long since the Apostles time But who could either in the Apostles time or now can define how much time remaineth vntil the Lords comming Further the Apostle saith The Spirit speaketh manifestly that in the last daies some shall depart from the faith but this Oracle was it not become to bee fulfilled in the Apostles time And certainly those were the last times as Iohn doth beare witnes saying it is the last time Yet we see how long doe continue those last times likewise how lately the Kingdome of Antichrist was reuealed and what it is What for that it begun to be reueiled in Bernards daies In Psalme Qui habitat 6. Ser. pag. 413. At nùnc quidem c. But now indeed saith hee wee haue peace from Pagans peace from Heretiques but there is no peace from false children Thou hast multiplied the Nation O Lord Iesus but not magnified our ioy all are Christians and yet all seeke their owne not such things as are Iesus Christs likewise the duties of Ecclesiastical dignities are transformed into filthy gaine and the busines of darknes neither in them is sought the saluation of soules but the excesse of riches for this they are shauen they frequent Churches they celebrate Masses they sing Psalmes at this day most impudently there is contention for Bishopricks Archdeaconries Abbotships and other dignities the reuenues of Churches are wasted vpon the practise of superâ—â—uities vanities it remaineth that the Man of sinne bee reueiled the sonne of perdition the Ghost that walketh on the day but euen at noone-day which is not onely transfigured into an Angell of light but also exalted aboue all that is called God or that is worshipped Thus Bernard Loe one of the principall signeâ— going before the end of the World that is to say the manifestation of the Kingdome of Antichrist yet who either could or can affirme when the Lord shall come Therefore by those tokens which runne 〈◊〉 long before although they notifie that the Lord indeed will come and that he is not farre off yet notwithstanding it cannot bee determined to what length of yeares this extendeth that he is not farre off So 〈◊〉 those signes which fore-run by souâ—â— nearer distance it may be gathered that the end of the World is more neere approching then before and that the Lord will come quickly yet neither of what space this quilckly will be it cannot before be knowâ—â— In the Apocalyps likewise it is said cap. 3. Behold saith the Lord I come quickly and yet he is not come The conclusion is this that although many signes shall bee forerunners and praecedents to the day of the Lord and end of the World yet will it not thereupon bee any consequent That it can be knowne by any signes when the Lord will come Neither is that the vse of signs that by them wee may know the time and set day but there be other vses And in my iudgement there bee three vses of these signes and these seruing against three grieuous perils in this busines The first perill is Lest any should vtterly resolue that there should bee no end at all or returne of the Lord. Against this daunger the Lord in the Scriptures hath deliuered and commanded that we should so belieue that this world shall haue an end and that the Lord Christ will certainely come againe To this effect doe tend the tokens foretold from the Lord scilicetâ— That when we shall see them come to passe we may become more certaine that the Lord as he did prognosticate will certainely come The first vse then of the signes is that by them as by seales the promise touching the comming of Christ should be ratified and our faith therin confirmed Another perill is Though wee certainely beleeue that the end of the World shall bee and that the Lord shall come yet lest we should deny him as yet to bee farre off and to make delay For this imagination is the cogitation of the euill seruant and maketh a man secure in his sins Against this danger the Lord would haue vs alwaies to resolue that the day of the Lord is not farre absent To this effect tend these voices Phil. 4. The Lord is at hand also Mat. 24. of the euill seruant who imagineth that the Lord wil not come quickly he saith the Lord of that seruant will come in a day when he hopeth not and in anhoure when he knoweth not and will cut him off c. as though hee should say his Lord will sooner returne then that euill seruant expected Luc. 12. And be ye likewise prepared for the Sonne of Man wil come at an houre when yee thinke not For this purpose serue the signes foretold by the Lord. Verily for that whereas wee perceiue yea from the beginning and doe dayly see many of them accomplished already and to come to passe we should therfore thinke that the Lord is not farre off and so watch and pray Wherfore the Lord when he had fore-told the signes he consequently added the vse of the praediction thereof saying when yee shall see all these things Knâ—w that he is nigh euen in the dores Therefore this is the second vse of these signes
That indeede by the sight thereof wee might know the Lord not to be farre off but quickly to returne yet so as that wee may neuer define how far off this quickly shall be The third perill is this lest that because the good seruant must remember that it may so fall out that his Maister may come quickly hee should rashly define how long or how short time that quickly will be and should appoint any certaine time when his Lord will come For that determination of a certain time besides that it is presumptuous it is likewise repugnant to the will of God and pernicious Against this rock the Lord will haue vs to acknowledge and confesse that wee cannot know this time and that it is onely knowne to God Againe hee would haue vs know that it is not our office either to search out or to know the times and seasons which the Father hath put in his owne power Hereunto also appertaine the signes that is to say That when we shall see many of them to bee originally accomplished from the time of the Apostles neither yet presently the Lord to bee come that 〈◊〉 yet wee presume to define though we see the rest of any certaine time of his comming but that we should know that this onely is seene to the Lord and therefore for that wee are ignorant when he will come we should alwaies watch and pray Wherfore the Lord saith Matthew 24. If the housholder knew at what houre the theefe would come he would doubtlesse waâ—ch and not suffer his house to be digged through as though he should say he would doubtlesse watch that houre onely wherein he knew the thiefe would come but for that he knoweth hee will come and is ignorant in what houre therfore hee awaketh the whole night and standeth vpon his watch be yie also thereforâ— prepared that is alwaies for at an houre when yet thinke not will the sonne of man come as if he had said If yee know that certaine time wherin he would returne yee would watch onely about that time and addresse your selues to meete me but for that yee are ignorant when I shall come at midnight or cock-crow or in the morning and yet yee know certainly that I wil come therefore yee ought continually to bee prepared and in readinesse These therefore are the three principall vses of the tokens foregoing the end of the world and the comming of the Lord first that by seeing of them we may firmely know that the Lord wil come next that by the sight thereof wee may know that hee will come quickly thirdly that by seeing of them wee doe not yet determine how long this quickly shall endure for that many of them are come to passe and yet the Lord commeth not Besides no signes doe bend that way that by them we may be enabled to define the certaine time of his comming and of the end of the world Therefore the Lord did first prognosticate the signes Matthew 24. and then leâ—t any man should yet thinke that hee could gather how much space of time remained touching the Lords comming he added Of that day knoweth no man We see therefore that this sequele hath no coherence The signes are fore-told that doe fore-runne the end of the world therefore when they formerly come to passe and are accomplished we may not thence obserue how much time certainely remaineth vntill his comming for that there be other vses as is manifested already of the signes then that by them wee either can or ought to conclude the certaine time of the world But by all these wee may easily collect what a Christian man may doe in this question touching the end of the world Now then out of things allready spoken let vs discusse the duties of a Christian man to be obserued in this question of the worlds ending The sixt Capitall branch is what thinges are to bee obserued of a Christian man in this question touching the end of the world Wee must firmely beleeue that this world shall finally come to an that the Lord shall returne and that the world shall be renewed wherefore seeing there must be a renouation of the Heauen and Earth we are to giue regard that wee likewise be daily renouated as Peter teacheth 2. Pet. 3. When this end shall come wee are not curiously to inquire both for that it cannot be knowne according to the voyce of Christ Mat. 24. as also for that we are forbidden in that saying Act. 1 It appertaineth not to you to know the times c. Although we know not when hee will come yet in the meane while we are to desire his comming according to that Mat. 6. Let thy Kingdome come And this is likewise acceptable to God as the Apostle testifieth 2. Tim. 4. henceforth is laid vp for me a crowne of righteousnes which the Lord that iust iudge shall render vnto me at that day and not only to me but also to all such as shal wish for his comming Albeit wee know not when yet ought euery one continually to haue in remembrance that the Lord may sooner come then the world supposeth For this is the difference betweene the good and euill seruant Luc. 12. The euil one saith My Lord wil deferre his comming c. but the good one saith I know not verily when my Lord wil come but I do daily expect him for he wil come as hee prophesied as a thiefe in the night that is vpon the sodaine Againe albeit that I may in the interim yeeld this that he will not come speedily to iudge the whole world yet it may bee he wil come to morrow to exact of mee a priuate account of my life Because we know not when the Lord wil come we are to watch and pray perpetually and our lamps are so to bee kept furnished with faith and good workes as if he were to come to morrow according to that of Christ Mat. 24. Watch therefore and pray for you know not what houre your Lord will comâ— Wherefore at no hand are we to imitate that euill seruant who for that hee doth promise to himselfe that his Maister wil deferre his comming he is drunke with the drunkards and smiteth his fellow seruants Luc. 12. If we be tempted to impatience for that the day of the Lord commeth not quickly or because the Lord doth so long deferre his comming let vs follow the counsaile of the Apostle Pet. 2. Epist 3. Let vs fasten our eyes not vpon the passage of this temporary life but vpon aeternity it selfe where all time be it neuer soe long doth vanish to nothing and let vs bee advised that a thousand yeares with the Lord aâ—â— but as one day according to that 2. Pet. 3. Moreouer bee not ignorant of this one thing beloued that one day with the Lord is as a thousand yeares and a thousand years as one day Let vs therfore vnderstand that this delay is nothing If further we shal be assaulted either of
poynt is whether we can attaine to know when the end of the world shall be It is a case manifest whether wee be all led with a desire to know when the end of the world shall be For this affection euen the Saintes were taken withall the Prophets and Apostles Of Daniel it is manifest in Cap. 12. After that he heard of the Angell that is of Christ touching Antichrist and what thinges should be accomplished in the end of the World hee asked the Lord saying verse 8. O Lord what shall be the â—â—d of these things as for the Apostles it apeareth Mat. 24. Act. â— Lord when shal these thinges be Therefore it is a naturall inclination in all to desire the knowledge of thinges to come specially when the end of the world shall be Now the question is whether this can be knowne of vs The Lord Iesus taught that it no way can be knowne when he said Of that day that houre no man Mat. 24 knoweth no not the Angels of Heauen but the father onely knoweth that is the certaine time wherein these thinges by me foretold to you shal come to passe the father only know eth yet in all ages there haue beene some and that in the Church of Christ who haue giuen out it might be knowne some indeed certainely and they haue presumed to determine therevpon a certaine number of yeares such is mans presumption from the first vnto the second comming of Christ others probably and in such sort as that in searching this time they did contend that no great error could follow and therefore they vsed sundry coniectures whereby they assayed to determine in some fort how much time as yet remained vntill the next comming of Christ Although verily there be great difference betweene the â—â—merity of the one sort and curiosity of the other yet as the one is vtterly to be disprooued and condemned so the other for my part I cannot giue approbation vnto For true pâ—ety requireth that we bee certaine indeed that the end of the world shall bee and that the Lord will come but when that is what either day or moneth or yeare or age both it shall be and hee shall come we must of necessity confesse ingenuously our ignorance and that by no meanes it can be knowne according to the doctrine of Christ And therefore according to the Commandement of Christ let vs watch and pray expecting daily and hourly our Lord Iesus Christ being alwayes prepared with our lampes burning with the light of faith and filled with the oyle of good workes to goe out to meet him But let vs now consider what haue beene the iudgements of men touching the time of the end of the world and the comming of the Lord. In the times of the Apostles some there were who said although the day and hower of the Lords comming could not be knowne yet that the day of the Lord and end of the world could not at that time be far off others that this was newly reuealed others said that this was the Apostles doctrine others did endeuour to perswade this by reasons and coniectures but the Apostle did surprise such saying I beseech you 2 Thes 1. euen by the comming of our Lord Iesus Christ and by our assembling to him that yee bee not suddenly mooued from your minde nor troubled neither by spirit nor by word nor by letter as it were from vs as though the day of Christ were at hand The Apostle teacheth that these Impostors vsed three practises for perswasion that the Lords day was hard at hand First Reuelations for that they certainely know this by the spirit of Reuelation Secondly reasons and coniectures therfore he saith or by wâ—â—â— Thirdly counterfet letters and restimonies of the Apostle But what saith the Apostle that yee be not suddenly moued away as though the day of the Lord were at hand for that vnlesse 〈◊〉 departure come first c. hee taught that first there must be a generall Apostasie or as others will haue it a defection of the Roman Empire and Antichrist to bee reuealed with 〈◊〉 Kingdome before the day of the Lord shall come But how long after the comming of Antichrist shall succeed the end of the world and the day of the Lord 100. 1000. or moe yeares the Apostle hath not taught but why for that neither himselfe knew according to that of that day and houre c. Beholde Maâ— 24. what was bruited abroad in the Apostles ages euen amongst the beleeuers touching the end of the world And that these men were deceiued the thing it selfe teacheth After the Apostles times there were not wanting euen some who did limit a certain number of yeares vntill the second comming of Christ and end of the world Amongst the prophane Gentiles it was vulgarly bruited as a Diuine Oracle That the Christian Religion after Christ began to be honoured should continue only for the space of 365. yeeres and then presently to haue an end Saint Augustine relateth this Tom. 5. de Ciuitate Dei lib. 18 c. 53 and sheweth how false this was cap. 54. And because after the end of Christian Religion vpon the Earth forthwith an end of the world shall be therfore some Christians perswaded by this Oracle were of opinion That after these 365. yeares were expired presently the end of the world shold be But it is apparant how fouly these likewise were deceiued In Cyprians time who flourished after Christ about the yeare 250. it was credibly held that the end of the world was at hand this is cleâ—â—e out of Cyprians Epistles And which is more in a little Treatise ad Forâ—â—natum in an exhortation to Martyâ—dome if it bee Cyprians in the beginning pag. 244. these words are read Six thousand yeares are 〈◊〉 compleat since the Diuell did impugne man Although the book be not Cyprians yet is it plaine what was the opinion held in the Church with many touching the end of the World at what time this booke was published that is to say That then were 6000. yeares begun to bee accomplished and so consequently the end of the world instantly to draw neere But how fouly they also erred the thing it selfe declareth In Lactantius his time who was famous about the yeere after the birth of Christ 317. what opinion was maintained in the Church 〈◊〉 euident by his Institutions lib. 7. cap. 25. The whole expectation saith he sâ—â—l of the end of the World seemeth not aboue the space of 200. yeares In the time of Augustine Hierome and such others that many were of opinion the end to be hard at hand appeareth by Aug. his bookes To. 5. de ciuit Dâ—â— lib. 18. c. 53. he reporteth some to haue determined from the Ascension of the Lord vnto the end of the world 400. yeares others 500. others 1000. But Augustine doth deâ—ide them all and refutes them by the saying of the Lord Christ Act. â— It is not yours to know the seasons which
side saith Onely the Elect doe truly beleeue in Christ the reprobate beleeue but it is for a time and therefore not truely and their faith because it is temporarie neither to be true faith nor to iustifie or make the sonnes of God Idem in Iohn 2. sect 3 vpon these words but Iesus did not commit him-selfe vnto them first teacheth that those who in that place are said to haue beleeued in Christ were temporizers then of temporizers Those saith he were such which beleeue in the name of Christ yet he did not commit himselfe vnto them for he knew what was in man for hee knew them to haue nothing lesse then a true and sound faith in it felfe Thus he Therfore temporary faith is not true and soundfaith Idem in lib dereconcilia Eccles incontrouers de iustif in the significatitions of this word credere to beleeue first hee concludeth that it is wrought in vs by inspiration of the Holy Spirit that wee doe beleeue Then that this inspiration doth happen diuerse waies first sometime in such manner as that wee beleeue some part of the word of God but not all againe sometime such as that wee doe beleeue all but not alwaies but for a certaine time And hee teacheth neither of these to be the inspiration of a true faith fol. 138 128. 139. But the other inspirations of true faith which he there reciteth and explaineth hee conioyneth them all with perpetuitie and therefore teacheth That it is no true faith vnlesse it bee perpetuall And fol. 139. expressely hee saith That Faith not true which the Lord calleth temporary is called by Paul â—aigned and by Iames dead faith and that this is not of the same ranke with a liuely and true faith which doth in veritie apprehend the life of GOD in Christ By which words Bucer teacheth that faith which is temporarie to bee hypocriticall and dead that is neither liuing nor true faith Therefore true Faith must bee perpetuall Idem in Eph. c. 1. vpon these words yee are sealed by the holy Spirit of promise he calleth temporarie faith a picture of faith againe dissembled credulitie and saith it is called of Iames dead faith and therefore not to bee true faith As likewise a dead man is not a true man for that by this addition sciliâ—â—â— of dead it destroyeth the nature of faith as also when wee say a dead man by this addition of dead is extinct the nature of man But saith hee Paul speaketh not of the image of faith but of true faith when he speaketh of a sauing faith and which proceedeth from the Holy Spirit For although that image of faith doth sometime strongly grow on so that it doth paâ— forth fruit yet the Sun arising at last those fruits are extinguished as doth appeare in them who seeke carnall libertie by the Gospell and doe neuer make consideration of the Crosse which is there taught this faith is hypocriticall credulitie Iames calleth it dead faith which condition being added destroyeth the nature of faith as when wee say a dead man by that addition the nature of man is done away These things Bucer Therefore if faith be not perpetuall it cannot be true and liuing faith Idem in ep ad Eph. â— 4. Tract dâ— Eccles in the entrance fol. 111. â—ee putteth downe a three-fold faith first iustifying and therefore true and perpetuall faith then faith vtterly dead thirdly the meane betweene both this temporary faith And hee doth demonstrate these two last not to be a true saith neither men thereby to be iustified Although saith hee there be some to be found who place a certain 〈◊〉 faith between that which iustifieth which worketh by Loue and is expressely called a liuing faith and that which is vtterly dead that is not working any good And indeed there is a certaine temporarie faith noted by Christ which although it doth not endure and profit so farre to fructifie yet it putteth forth into bud This faith is an assent vnto the Gospell which iâ— therefore inspired euen into reprobate men that they in some sort should glorifie God in their words and deedes and should commend him to the prayers of the Saints and withall be stripped naked of all excuse of ignorance Such was the faith of Cain for hee also offered sacrifice of Saul Aâ—hab Iudas the Tâ—aitor and of all others who are so far illuminated of God that in some sort and for some time they embrace and tast of the sacred word of God with ioy and are made partakers of the heauenly gifts and the holy Spirit and yet by relapse they fall into impietie and therein perish in obstinacie Notwithstanding whatsoeuer life or worke is seene in their faith yet these men remaine endued with a temporarie gift and a lame faith so long as they want a iustifying faith without Christ therefore are they in death and vnder Gods wrath and al those motions of faith in them of what qualitie soeuer and benefits in apparance are indeed the good works of the good God as whereby also hee is beneficiall vnto mankinde by euill men to the amplifying of 〈◊〉 glorie in his infinite bountifulnesseâ— but to those men they are euil works and sinnes who doe them yet of an impious minde because they proceede wickedly reiecting the blood of Iesus Christ and iustification by him offered Yet hence is the difference betweene them who through this faith though but vanishing and not regenerating doe confesse the Lord Christ in word and doe not apparantly deny him in deede and them who howsoeuer they say that they beleeue in word yet in deede doe trample vnder foote the Lord Christ and hold his bloud as prophane for that the one sort are tolerated 〈◊〉 the externe fellowship of the Saints vntill they doe plainely discouer their impietie but not the other for that they make themselues manifest in their impietie Yet neither sort are true members at any time of the bodie of Christ for that they liue not in Christ In these wordes of Bucer amongst other things it is manifest first That if saith be temporary it is not true and iustifying therefore true and iustifying faith is perpetuall secondly That Saul and Iudas had neuer true and iustifying faith for that their faith was but temporarie Therfore that is false which one taught and committed to writing That Saul Iudas were iustified as wel as Dauid and Peter thirdly That neither temporizers nor notoriouslie wicked euer were true members of the Church and therfore the Elect onely and such as are endued with true faith are the true members of the Church Musculus in Ioh. cap. 8. pag. 62. vpon these words if ye abide in 〈…〉 then are yee verily my Disciples saith he He ioyneth soliditie and stabilitie with veritie That which is true is solid that which is false is vaine and fained and so cannot be stable specially if it come liable to examination That which is gold remaineth gold that which seemeth and is not
they would doe they cannot performe yot foorthwith being set on foote by the force of the spirit they redmâ—egraâ—e the combate againe By these markes plentifully in holy Scripture are the true Saints pourtraited specially in the Psalmes and Epistles of Paul Neither haue the godly Fathers and Lâ—ther and Bucâ—r defined in any oâ—â—er sort who bee Saints in veritie for neither are the Reprobates at any time truely Saints seeing neither the sanctiâ—ie of CHRIST is at all imparted or imputed vnto them neither are they adornâ—d at any time with true and iustifying faith 〈◊〉 at any time by the holy Spirit truely sanctified and regenerate neither at any time doe they truely lâ—â—â— the Law of God or hate sinne but are both seruants to sinne and liuâ— in sinne and dye in sinne Finally there be three sorts of mâ—â— in a Christian Common-weale who as Christiaâ—s and disciples of Christ so allso they are called Saints The first kindâ—s of them who indeed professe and confesse Christ and with 〈◊〉 somtime preach Christ but in deedâ— doe alwaies denye him that is they do neuer unitate him either inwardly in mind or outwardly in manners These neuer begin truely to liue â—ccording to Christ neither truly before God â—or fainedly before meâ— these therefore although they 〈◊〉 termed Saines yet are they 〈◊〉 Saints indeed neither before God not the Church Another sort is of them who 〈◊〉 only confesse and professe Chrish 〈◊〉 wordes but also in deedes and in 〈◊〉 honest fashion of liuing and that before men and the whole 〈◊〉 of Christ Adde withall euen for many yeares and sometime almost 〈◊〉 their life long they do so make 〈◊〉 presse declaration as that no body would otherwise â—ensure them but that they were to bee recounted among the true Saintes yet in the meane time fraud lurketh in their hearts they neuer in the while loue Christ from the heart they are neuer delighted in the law of God truly or hate sinne heartily And therefore before God who knoweth the heartes of all men and soundeth what is in man they are neuer Saints in verity Therevpon it falleth out that they do not perseuere vnto the end in their hypocriticall sanctity These men then begin to leade a life according to Christ before men but because they neuer beginne truely before God therefore doe they neither hold out vnto the end before the Church in â—â—eur 〈◊〉 all â—â—ctity of life Therfor although they may bee called Saintes before the Church for â— season yâ—â— they neâ—â—â— truely sancâ—â—â—ied before God The third 〈◊〉 of such who because they are elected to â—â—ue holines and therevnto are effectually called truely iustified and truely regeneâ—â—â—â— and sanctified and repleâ—ished with true that is liuely and perpetual 〈◊〉 and haue the law of God writte◠〈◊〉 their heartes finally are neuer desâ—â—tute totally of the holy Spirit therefore after they are once truely eâ—dued with true faith and engraâ—â—â—â— into Christ haue begâ—n to hate 〈◊〉 truely loue Gods Law and labour from the heart for true and christiâ—â—â— sanctity in that their study they dâ— soe continently proceed as 〈◊〉 though at some time they 〈◊〉 â—aint-hearâ—ed yet do they neuer vtterly giue it oueâ— but therein persâ—uere vnto the end For so doth Christ define such aâ— are truely Saintâ— â—â—der the name of his disciples Iohn ◠〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 if y◠〈◊〉 in my 〈◊〉 which words 〈◊〉 consideraâ—ely 〈◊〉 Tâ— 7. 〈◊〉 〈◊〉 et 〈◊〉 chap 19 〈◊〉 〈◊〉 determineth those only to be 〈◊〉 the disciples of Christ the sonnes of God and Saints who contiâ—â—â—â— to the end in the word and faith of Christ Lastly saith hee Câ—l 1336. The Lord the Sauiour saith If yâ—e abide in my word yee are verily my disciples Was Iudas to be numbred amongst thë who did not continue in his word are they to bee reckoned amongst them of whom the Gospel thus speaketh when the Lord had commanded his flesh to be eaten and his blood to be drunk the Euangelist saith These thing as spâ—ke he in the Siâ—agogus teaching in Caperâ—â—um Many therefore of his Disciples hearing said this is a hard saying who can heare it Iesus therefore knowing within himselfe that his disciples 〈◊〉 at this said vnto them doth this offend you if therefore you shal see the sonne of man ascending where he was befare it is the spirit that quickeneth but the flesh profiteth nothing at all the wordes which I spake vnto you are spirit and life But there â—e some of you â—eâ—re that doe not beleeue For Iesus knew from the be 〈◊〉 who should beleeue and who should betray him and he said therfore I say vnto you None can come to mee vnlesse it bee giuen him of 〈◊〉 father Vpon this many of his Disciples went away and did not now 〈◊〉 with him Were not they euen called disciples as the Gospel speaketh and yet were they not true disciples for that they did not abide in his word according to that his saying If yee abide in my word then are 〈◊〉 verily my disciples Because therefore they had not perseuerance as they were not true disciples of Christ so they were not true sonnes of God euen when they seemed so to bee and were so called Wee therefore do call the elect both disciples of Christ and the sonnes of God because they are so to be called whom being regenerate we do perceiue to liue religiously but then are they in verity as they are called if they abide in that for which they be â—â— called but if they haue not perseuerance that is if they doe not persist in that wherein they Begun they are not truly called for that they are not that which they are called For with him they are not that so whom it is knowne what they will be that is of good euill For this cause the Apostle when he had said wee know that to them that loue God all things worke for good knowing that some doe loue God and doe perseuere therein to the end hee presently added to them which are called according to purpose for such do continue in the loue of God vnto the end and those who for a season goe astray returne againe that they may bee brought vnto the end These things S. Augustine Therefore vnder the name of Saints whom I doe vnderstand according to the description of the Scripture and definition of Christ thus you haue viz. them to whom because they are called of purpose and beloued of God by an euerlasting loue and they like wise doe neuer desist to loue God all euen their sinnes by the grace of God dâ—â— worke together for their good â—â— Augustine saith de corrept graâ—â—â—â— c. 9. as the Apostle saith of them 〈◊〉 8. To them that loue God all things worke for good to them that are called Saints of purpose Now although by those things which I haue cleared according to the Scripture both touching true faith and grace and them that are truely sanctified and
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
against their ful conscience Thirdly yee see that to bee impious which my Aduersarie did publish in the Schooles That such men are Regenerate and sanctified who may sinne against conscience and euen perseuere in the same sins with madnes Againe pag. 39. Of them saith he when it is said that they cannot sinne it is onely to bee vnderstood of Perseuerance and a studie to sin Thus Bucer Therefore the Saints do not sin neither purposely nor with perseuerance And then presently They sinne saith hee but they doe not lie in their sinnes neither doth sin reigne in them but finally they are erected and heare and follow their shepheaâ—d Rom. 8. Sect. 4. vpon this In that we pray c. pag. 343. The Saints indeed do liue and are led with the spirit of Christ as Paul taught a little before but while our most gracious Father doth humble vs with aduersitie and doth make vs see our Nothingnes of our selues There this spirit whereby wee cry Abba Father which doth contestate the good will of God towards vs in all things and withall doth make vs euen glory in our afflictions as it were is oppressed the flesh which is weake to all honest things preuaileth the terrour of Gods iudgment doth wholly possesse vs. From hence wee feele nothing but detestarion of Gods iudgements but a deploring of our owne lot and accusation of God to burst forth and to be tossed too and fro in our mindes Herevpon are those most grieuous complaints of Iob Ieremie and the Psalmist God now is accused of excessiue and vniust seueritie we curse his holy and iust workes wee doe execrate our whole life and such things as were seruiceable to produce or preserue life So Iob and Ieremie did curse the very night and day wherein they were conceiued and borne But because in that though most grieuous praecipitation and intolerable exagitation of mind the Saints doe still liue in the Spirit of God for the same doth neuer forsake them therefore hath it vncessantly its operation in them and alwayes the motion thereof And that is nothing else but to crye Abba father that is to pray for Gods helpe In his Booke of the true reformation of Churches fol. 135. out of those words Ioh. 6. Whither shall weâ— goe thou hast the wordes of eternall life he inferreth saying whereby he doth clearely expresse that such as do truly beleeue and by beleeuing do soundly know the Lord Iesus Christ to be the Sauiour of meÌ„ to haue the words of eternal life cannot depart from him Wherevppon the Lord so often heere of vseth repetition That such haue eternall life who beleeue in him Againe vpon the three last verses of the 80. Psalme This likewise redounded out of the same spirit saith he Wee wil not decline from thâ—e for that they are sealed with such a spirit of the sonnes of God insomuch as that they can neuer fall away from it And whereas to all these and other most manifest places of Bucer in a manner infinite touching perseuerance some do obiect three places ex Refor Coloniensi as though there were a repugnancie therein they doe nothing effect thereby For we haue giuen demonstration in our answers to our accusers arguments That they are so far from being contradictory as that they implie mutuall confirmation First there it is taught that true faith cannot consist with sinne against the Conscience and this we concluded out of Bucer but we added withall both according to the Scriptures Bucers doctrine That the Saints doe not sinne against plenary conscience nay therefore the Saints not to commit these sins because they are endued with true faith which cannot endure these sinnes to be with it Agame there it is laid downe that many haue and do fall from grace and faith The examples which are alleadged are partly of the reprobate partly of the Elect as of Dauid We likewise according to Bucers doctrine doe teach thatt both the Elect and Reprobate when they sinne by consent may be said to fall from grace and faith but not altogether after the same manner For the Reprobate for that they doe sinne against conscience plenarily they do vtterly and fully fall from grace and doe entirely loose that temporary faith totally which they had But the Elect for that they doe not sinne with a full will and full consent therefore neither fully nor vtterly they fall away from grace neither vtterly loose their faith but partly that is they are so said to fal from the grace of their heauenly father as sonnes from the grace of their parents when as they by their euil manners or offences do prouoke them to anger yet so as that they neither cease to be parents nor they to be children And so they are said to loose faith as fire is said to bee extinguished when either by wet fuel cast vppon it it is suffocated or for want of wood the heat is remitted but yet so as the whole fire is not put out Therefore by these places nothing is concluded against such and such others produced by me for Perseuerance O Ecolampadius in Ep. Ioh. trimam demegor 8. vpon these words If they had heene of vs tâ—ey would haue continued with vs From hence saith hee some do collect That such as are once truly illuminated cannot fall totally from faith and vtterly slie out of the Church for although Peter denyed Christ yet went he not vtterly away We know that a reuelation was made vnto him of the father not from flesh and blood and that he sinned we are not ignorant neither yet did his faith vtterly faile as neither of Dauid the adulterer from whence by repentance both of them returned But if some goe out so as that they doe not returne we do at no hand belieue that they were truely illuminated For such as reuert haue yet safe the seeds of faith neither are they altogether desperate neither do any of such so go out as do the Antichrists who not being truly illnminated did go out so that either they should oppugne the knowne truth or their brethren for the truthes sake for we do not read that any such haue returned for they sinned with an vnpardonable sinne that is against the Holy Ghost which is neither remitted in this nor in the life to come Let euery one consider what faith he hath hitherto had and pray God continually to encrease my faith help mine vnbeleefe least either he be drawne away with such a number of Antichrists or be vnprepared when the Lord Iesus commeth and calleth Soe bee it Amen This testimony of OEcolampadius can neither my aduersary nor any other reiect as discordant with the Augustane confession or coudemne it as haereticall doctrine but he must withal reiect and condemne D. Hedion as one who did approue doctrine both haeretical and repugnant to the Augustane Confession and proposed it to be read and receiued of the people of a Argentme for Strausburg he translated these