A Christian Survey for the Conscience, Confession · Argument

A Christian Survey for the Conscience · Confession · Argument

p. 262An Argument out of Luther.

WHAT SO EVER things Chriſt entreated for his Elect, thoſe alſo hee obtained; for Chriſt was heard with effect. Luther in Ioh. 17. vponupon theſe words, I pray for them, I pray not for the world. I doubt not (ſaith he) but this prayer was heard. Now Chriſt in that prayer Ioh. 17. prayed the Father for all the Elect, which ſhould beleeue in him, That p. 263hee would keepe them in the faith, and not permit them at all to fall away from the faith▪ This doth Luther plainely deliuer vppon theſe words, I pray for them, I pray not for the World. Saith hee; So he prayeth for Chriſtians, and for all that ſhall be conuerted, that they abide firme touching true faith and profit therin, and proceed, neither that they ſall away from it. Theſe things Luther.

Therefore hath Chriſt obtained for all the Elect, that they ſhall perſiſt in the faith, and neuer ſhrinke from it: Wherefore it cannot bee, in regard of this prayer of Chriſt, that the Elect, beeing indued with true faith, ſhould vtterly ſlide away from faith.

Hee that doubteth whether Luther was of this iudgement which I defend, doth certainly declare, That either he hath not been much conuerſant in his books, or doth not vnderſtand Luther.

The teſtimonies of Bucer ſo many p. 264and ſuch ye hauehave in my Lectures, as that of his determination no doubt can be made. But beſide them, I will alſo put downe theſe of new.

In Mat. 6. And leade vsus not into temptation, pag. 70. in the Entrance. Seeing then none can take them out of the Lords hands, Ioh. 10. And hee in no wiſe caſteth off ſuch as come vntounto him. Io…. 6. It is neceſſarie, that ſuch as are Christs once, ſhall neuer be alienated from him.

In Ioh. 4. VponUpon theſe words, If thou kneweſt the gift of God. For (ſaith hee) as the liuing and ſpringing water out of the fountaine doth alwaies flow to quench the thirſt of men; So the Holy Spirit giuing teſtimonie to our Spirit, that wee bee the Sonnes of God, doth for euer take away the thirſt of the good, in that it maketh them finally bleſſed in fulneſſe, and here doth refreſh them continually with ſure faith: This is that fountaine neuer failing, for that it neuer forſaketh ſuch as it once inſpireth.

p. 265Rom. 8. in the Quaeſtion of Praedeſtination. pag. 361. not much before the concluſion of the Third Queſtion, He concludeth Predeſtination to be a Diuine deſignement of the Saints vntounto this, that they ſhould bee made partakers of euerlaſting ſaluation by Chriſt the Lord. This verily is ſaluation (ſaith hee) that being inſpired with Gods Spirit, thou maiſt moſt fully ſee & ſoundly iudge that which is truely good, and proſe quute the ſame with a moſt eager and conſtant ſtudie. Here of it is a good conſequent, That therfore the Elect vntounto life aeternall are alſo Elect to this, that they ſhould proſe quute that which is good with a continuall ſtudie, or with perſeuerance. And that which is by God decreed, cannot be made fruſtrate: wherefore the Elect and Saints cannot but perſeuere in faith.

Likewiſe in ep. ad. Eph ſ. c…p. 1. vponupon theſe words, Hee hath choſen vsus that we ſhould be holy; Paul (ſaith he) Romans. 8. doth treat of Election, as p. 266is meete; And when the Saints are compaſſed with moſt grieuous afflictions, they would often diſtruſt amongſt theſe euills wherevnto they are throwne, of the glorie promiſed to the ſonnes of God, if they did not relie vponupon this buckler. For it will come to paſſe, that whatſoeuer their ſufferings be, they ſhalbe at laſt glorified. Neither can they be diſpelled by any thing out of their inheritance which is in Chriſt Ieſus: He is our euerlaſting Mediatour, and we for euer ioyned vntounto him: our vnion with Chriſt is inſeparable, nether can it be but for euer.

Alſo vponupon the ſame, 1. chap. in his ſhort treatiſe of faith, page. 34. Faith, although it bee infirme, euen in the Saints, and therfore alſo (more to be lamented) they do commit the more ſinnes, as eueryevery where both the old and new Teſtament doe teſtifie, and examples too euident doe declare, as in Peter, Dauid, and others; yet doth it not ſuffer him, who is therewith endued, vtterlie to lie vnderunder as p. 267ſurpriſed. He trieth our faith, but yet for this purpoſe, that wee may vnderſtand how much imperfection is alwaies intermixed in vsus. Hence are are afflictions; and from thence theſe voices in the Pſalm. O God haſt thou forgotten mee? haſt thou forſaken mee? From hence it fell out that Peter by the Damſell was aſſalted and afflicted with the batterings of temptation, but yet he fell not for euer, for that God put vnderunder his hand. For God doth alwaies ſppport his Elect, that at laſt he ſhall ſwimme out, and break through, for the gifts and calling of God is without repentance. And what ſhall wee ſay to theſe things. If GOD be on our ſide, who shalbe against vsus? which words of Paul are not to be vnderſtood of ſome, but of al Gods elect. And God doth ſolace vsus againſt this debility of faith by the mightie power of Chriſt, whereby hee beareth rule ouer all, and hath dominion ouer death and ſinne. For he verily died, but he roſe againe, death being ſubdued p. 268hee aſcended to the Father, ſitteth at his right hand, maketh interceſſion for vsus; and let all the Elect applie theſe things to themſelues, and ſay, Hee aroſe for mee. &c. And ſeeing he is our head, he ſhall …relie quicken vsus, and confirme vsus; neither can hee derelinquiſh the duty of a true head. For we liue for his ſake, which loued vsus; therefore wee liue not for our owne louelove. Without doubt ours is required, but it is imperfect, and cannot vphold the hope of life aeternall. Therefore that our hope might be certaine, the cauſe of our life is ſetled in him, not in vsus. And therefore whatſoeuer excuſe is alleadged touching vncertaintie of faith, whatſoeuer commaunded and deliuered, is vtterlie impious and blaſphemous againſt the might, ampleneſſes, maieſtie, and louelove, and diſpenſation of Chriſt, and doth o…erturne all faith, and authoritie of the word: which Paul preſſeth, Rom. 8. and euerie where elſe.

Likewiſe pag. 38. in the Treatiſe of p. 269the Church, quinto ſigno. Touching Perſeuerance (ſaith hee) wee hauehave a place 1. Ioh. 2. If they had been of vsus, they would ſurely hauehave continued with vsus: And that, He that is borne of God, ſinneth not, is thus to bee vnderſtood, Hee ſinneth not wittingly and of knowledge, Hee ſinneth not impenitently; for that a certaine efficacacie of the Spirit of Christ doth beare him vp. For though many ſins doe yet beſet the godly, yet doe they not perſeuere in them, or conſent therevnto with a ſuffocation of conſcience, or of the Law of God. See Auguſtine Of Repentance, againſt the Donatiſts. All theſe things Buc…r.

Here ye perceiue (my Lords) Firſt; that not vnfitly I did entreat of the perſeuerance of the Saints, when I did interpret that place of Iohn, If they had beene of vsus, they would verily hauehave continued with vsus. Againe, neither did I interpret amiſſe that place of Iohn, He that is born of God ſinneth not, in my Treatiſe of Perfeuerance▪ p. 270when I gaue this interpretation, That the Saints born of God did not ſinne from the heart, or with their totall and plenarie will: and therefore not 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 onelyonly 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 ſhephea…d.

Rom. 8. Sect. 4. vponupon this, In that we pray, &c. pag. 343. The Saints p. 271indeed do liue and are led with the ſpirit of Chriſt, as Paul taught a little before; but while our moſt gracious Father doth humble vsus with aduerſitie, and doth make vsus ſee our Nothingnes of our ſelues, There this ſpirit, whereby wee cry Abba Father, which doth conteſtate the good will of God towards vsus, in all things, and withall doth make vsus 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 vsus. 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 p. 272or 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 we… 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 mē, & to hauehave the words of eternal life, cannot depart from him. Wherevppon the Lord ſo often heere of vſeth repetition, That ſuch hauehave eternall p. 273life who beleeue in him.

Againe vponupon the three laſt verſes of the 80. Pſalme. This likewiſe redounded out of the ſame ſpirit (ſaith he) Wee wil not decline from th…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 hauehave 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 p. 274the 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 hauehave 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, p. 275neither 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. vponupon theſe words, If they had heene of vsus t…ey would hauehave continued with vsus: 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 p. 276not vtterly away. We know that a reuelation was made vntounto 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, hauehave 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 hauehave 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 eueryevery one conſider what faith he hath hitherto had, and pray God continually to encreaſe my p. 277faith, 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; forStrausburg. he tranſlated theſe Sermons of OEcolampadius, out of Latine into the Germane Language, that they might bee read euen of the people.

Muſculm in loc…s communibus, Of remiſſion of ſinnes, cap. 6. concludeth That forgiueneſſe of ſinnes, once obtained, cannot in the Elect bee made fruſtrate; and that for this reaſon, p. 278becauſe they neuer ſo doe ſinne that they fall away from grace: ſaith he, EueryEvery ſinne doth not extinguiſh grace praecedent; but the returne to our old impretie, as to the vomit, doth extinguiſh it. It is one thing to defile the feet, after the Lauer; and another thing, to tumble againe with the whole body, like the filthie ſowe, in the filthy wallow. It is one thing if the wife doe often offend her husband; and another, if being faithleſſe ſhee doth violate by adulte…ie the coniugall faith and bond, and doe make her ſelfe deuoided of all matrimoniall aſſociation. So it is one thing, ſimply to ſinne, which is incident euen to th… ſonnes of God; another thing, vtterly to fall awaic from the grace of God, to ſlide away to crucife Chriſt a freſh, and to exexpoſe him vntounto reproch, which is the propertie of the reprobate, not of the Elect. Of the latter kinde of ſinning the Epiſtle to the Hebrewes ſpeaketh, not of the former; therevpon cap. 10, he ſpeaeketh expreſlie, p. 279By how greater puniſhment ſhalbe vexed thinke yea, who trampeleth vnderunder foote the Sonne of GOD, and doth recompe the bloud of the Testament as a thing prophane, by which he was ſanetified, and doth deſpight the ſpirit of grace. Hee ſpeaketh of the ſame relapſe whereof hee treated cap. 6. Of the former the Apoſtle, 1. Ioh. 2. ſpeaketh, If any man ſinne, we hauehave an aduocate with the Father. Theſe things Muſculus.

Philip Melancthon, to omit other moſt euident places of this point, in other Tomes, I will onelie recite ſuch thinges as he writ in his laſt expoſition vponupon the firſt epiſtle to the Corinthians. cap. 10. vponupon theſe words. But God is faithfull, &c. hee propoſeth this queſtion in this form: But ſeing ſo many being ouercome of Satan and their owne frailtie, doe runne headlong into their owne ruine; for example, the greateſt part of the people in the wilderneſſe; and the Parable of the Sower. cap. 13. Matthew. doth ſignifie moſt men to p. 280fall away from God: How can this agree with theſe words, ſeeing ſuch a multitude is not preſerued? To this Queſtion hee returneth anſwere in theſe words; I anſwer: In the church there hauehave alwaies beene two parts; one, hauing beginning of feare and ſaith, which though they be infirme, yet hauehave they exerciſes of repentance and invocation, and doe retaine the feare of God, and faith, Of this part that is ſpoken, To him that hath ſhalbe giuen: alſo, Pſalme. 144. The Lord is nigh to all them that call vponupon him in verity: againe, How much more will your heauenly Father giuegive his holy Spirit to them that aske him? againe. Eſai. 66. To whome shal I hauehave reſpect, but to the contrite in ſpirit, and that tremble at my word? the other part is ſecure without the exerciſes of repentance rnd invocation, beſotted with pleaſures, or admiration and confidence of their owne wiſdome and iuſtice; as Saul, Achitophel, Abſalom, and infinite others. Theſe are ouercome of Satan, for p. 281that they want the feare of GOD, they know not their owne infirmity, they are without remorſe, and doe not deſire helpe from God.

1In this place Philip firſt propoundeth the Queſtion of ſuch as are ſo tempted in the Church, that they fall into ſinne, as many did amongſt the Corinthians: therefore here is no mention but of them who do fall into ſinne.

2Theſe hee doth diuide into two parts; and in the ſecond ſort he ſaith are ſuch as do ſinne in ſecuritie without the exerciſes of repentance, and here hee onelyonly citeth and remembreth ſuch as we know were Reprobates, Saul, Achitophel, Abſolon, who he alſo ſaith were ouercome of the Diuell. Therefore it is apparant, that the Elect are not contained vnderunder this ſecond ranke: therefore of neceſſitie they are recompted vnderunder the firſt ſort. For it is without all doubt, that vnderunder the name of theſe two parts, he purpoſed to vnderſtand the Elect and Reprobate: but in this p. 282his old age he willingly did forbeare from the names of the Elect and Reprobate.

3Of the former rank, that is, of the Elect, hee teacheth this to bee the propertie, and (that) in perpetuitie, That although it be weake, and of frailtie doth fall into ſinne, yet doth it retaine the exerciſes of repentance and invocation, the feare of God, and faith, according to that ſaying; To him that hath ſhalbe giuen. Who doth not ſee here that D. Philip was of this determination; the Elect, although by frailetie they ſell into ſome ſinnes, yet alwaies to retaine faith and the feare of God: And why? for that as hee had taught before, the Elect, amongſt which was Dauid, are not tempted but with temptation after the manner of men. Now humane temptation, for that it is without contempt of the Word, doth retaine the Word, and therefore faith. For humane temptation, as Philip defineth it, is doubtfulneſſe or error, or a fall, ariſing of humaine p. 283infirmitie, and not with ſuch a confirmed outrage that the mind is become Epicureall, or that there is an acceſſe of perſequuting the knowne Truth, or hatred of God, as was the fall of Dauid, of whome he ſaith expreſſely thus; very lamentable was the fall of Dauid, and Satan did not lightly aſſalt him, yet could not hee driue him to an Epicureal contempt of God, or hatred, as he forced Saul. If he did not contemn or hate God, therefore he did retaine the feare of God, and louelove, and ſo faith in him. Seeing then that all the Elect are aſſalted with this humaine temptation, it followeth out of the ſentence of D. Philip▪ That all the Elect can neuer be drawne into contempt or hatred of God, and therefore to retaine the feare of God, and faith.

Brentius in Ioh. 17. homil. 34. We hauehave declared (ſaith he) what fruits they doe produce, who abide in CHRIST IESVS our true and onelyonly Sauiour. Now let vsus explane what bee the diſcommodities of p. 284ſuch as doe not abide in CHRIST, that he who is not excited by profit to ſeeke and retaine Chriſt, may bee prouoked by the damages and incommodites of the contemners, and forſakers of him, If any (ſaith he) doth not abide in me, he is caſt out as a branch, and withereth, and they gather it, and caſt it into the fire and burne it. That theſe things may truly be vnderſtood, it muſt be knowne who is hee that doth not remaine in Chriſt. And firſt, he abideth not in Christ, who falleth away to Iudaiſm or Tu…ciſme. This is a groſe kinde of defection from Chriſt: which not onelyonly the godly, but alſo euen the wiſe of this world hold in deteſtation. Againe, hee doth not abide in Chriſt; who although hee glorie of Chriſt, and doth ſeeme to acknowledge him, yet hee putteth confidence in the merits of his works; of which ſort are Popiſh ſhauelings, Monkes, and Hypocrites in Chriſtianiſme. For wee are in Baptiſme eſpouſed to Chriſt vponupon this condition p. 285That wee ſhould acknowledge him the only and alone Sauiour, and purger of our ſinnes. But if any not content with this onelyonly and alone Redeemer, doth thinke that euen himſelfe by his owne iuſtice can expiate ſinnes, and pacifie God, hee doth uiolate his faith giuen to Chriſt; and fall away from Christ. So Paul doth accuſe the Galathians of defection from Chriſt. Whoſoeuer of you (ſaith he) are inſtified by the Law, are fallen from grace. Laſtly, he doth not abide in Chriſt, who while hee doth acknowledge the name of Christ, doth leade a lewd life, walketh according to the fleſh, and is a ſeruant to ſinne. For it cannot bee, that Chriſt ſhould abide in him who ſinneth againſt his conſcience, and doth giuegive ouer himſelfe as captiue to the luſts of the fleſh: for if Chriſt abide not in him, how can he abide in Chriſt? Iohn ſaith, He that ſaith I know him, and doth not keep his commandements is a lier, and the truth is not in him: againe, If any ſhall ſay, I p. 286louelove God, and hateth his brother, he is a lier: and Paul, If any do not prouide for his, and chiefly his h…uſhould, he hath denied the faith, and is worſe then an infidell. It is therefore manifeſt, that ſuch as leade a godleſſe life, though they bragge of the name of Chriſt, yet they doe not abide in Chriſt. What then ſhall become of ſuch as doe not continue in Chriſt? Verily the ſelfe-ſame thing as is woont to befall the branches not abiding in the Vine: for they being cut off from the Vine, are caſt out, and being withered they are gathered into bundels, and throwne into the fire, to burne; neither are they fit for any other vſe but to feed the fire. Theſe things Brentius.

Heere I doe finde three rankes of men; Apoſtats, Hypocrites, and licentious liuers, or notoriouſlie wicked.

The fourth, which is of the Saints, that is of ſuch as which neither in perfidie doe reuolt from the faith of Chriſt to Iudaiſme or Turciſme, neither p. 287doe repoſe their confidence, either to tall or in part, in their owne merits, but fully and entirely in ſole Christ alone, neither yet either lead a wicked life, or giuegive ouer themſelues captiues to ſinne, but rather ſtudie for ſanctitie of life, and reſiſt ſinne: And although, while they walke aright, they doe ſlip and offend ſometime, yet neuer doe they either louelove ſinne, or commit ſinne with a full conſent of will, or perſeuere in ſinne. Therefore hee either holdeth opinion, that men truly holy, and truely beleeuing in Chriſt doe alwaies remaine in Chriſt; and therefore neuer to fall vtterly from faith and from Chriſt; or if he thinke that euen the very Saints can fall from Chriſt, then did hee not recompt all ſorts of ſuch men as doe not abide in Chriſt: or finally, if hee will hauehave euen this ſame kinde that is of the Saints, to be compriſed in any of the three former, hee hath done great iniurie to the Saints, that he hath not diſtinguiſhed them, and p. 288ſeuered them by ſome markes, from thoſe moſt vile ſorts of men. But it is moſt probable, that ſuch a man would either make no difference be tweene the Saints and thoſe three conditions of men, Apoſtles, Hypocrites, and notoriouſly wicked; or in that his diſtribution not to comprehend all the kindes of ſuch, as doe not continue in Chriſt. Therfore it followeth according to that partition of D. Brentius, that this fourth ranke of men, that is, of the Saints, ſeeing it differeth from theſe three in qualitie of faith and life, that they in like ſort differ herein, That wheras they do not abide in Chriſt; theſo doe neuer fall from Chriſt.

The ſame Brentius in Ioh. 6. homil. 56. VponUpon theſe words, No man …an come to mee except my Father draw him. Ieſus Chriſt (faith he) is the book of the life celeſtial, into which whoſoeuer is enrolled by faith, there is no doubt but that hee is written in the very heart of God, and appertaineth to the Congregation of the p. 289heauenly Citizens. But thou ſaiſt, I doe feare leaſt either my faith bee not ſincere, or that at laſt it willanguiſh: What? Doeſt thou thinke that God will either breake a bruiſed Reede, or quench the ſmoking Flaxe? The Mother doth not reiect her infant, either as yet tender in age, or weake by ſicknes, but rather with ſo much a greater care doth cheriſh it, by how much more extreame the ſicknes hath been. And ſhould God the Father be harder then a Mother in Mankinde againſt him, though weake in faith, to whom hee hath promiſed in his Sonne Chriſt all clemencie? Thou knoweſt not the tenour of that ſaying; whereunto it tendeth, Lord, I beleeus, help mine vnbeliefe. Therefore it is not to bee feared leſt God caſt thee off for thy feeble faith, but rather diligence to be giuen by the continuall exerciſe of the word, prayer, and obedience, that Faith by the efficacy of the Spirit principally may more and more be augmented. But what is this that p. 290thou art careful of thy perſeuerance, in faith? Do thou thy office in perſeuerance, the reſt God wil care for. Doſt thou not know, that he is faithfull, who wil not ſuff…r vsus to be tempted aboue our strength? but will giuegive an euaſion together with the temptation, that we may beare it? My ſheep (ſaith Chriſt) do… heare my voice, and I know them, and they follow me, and I giuegive vntounto them …ternall life; they ſhall neuer perish, neither ſhal any man take them out of my hards. Thou now verily art made a ſheep of Christ, who knoweſt Chriſt by faith; why therefore doeſt thou fear leaſt any ſhould take thee out of the hand of Chriſt? Thou canſt not doubt of the will of Chriſt, teſtified through out the Goſpell. But happily thou doubteſt of his power: but hee addeth in the next words, The Father which gaue thē me is greater then all; and no man can take them out of my fathers hands. What thinkeſt thou Chriſts petition to be fruſtrate and fruitleſſe? I pray not onelyonly for them (ſaith hee) but for p. 291them alſo that ſhall beleeue in mee through their pre…ching, that they all may be one, as thou father in mee, and I in the…. But likewiſe Paul ſaith: I am perſwaded that neither death nor life, neither Angels, nor Principali…ies, nor Powers, nor things preſent, nor things to come, nor heigth, nor depth, nor any other creature, can ſeperate vsus from the louelove of God, wherewith God embraceth vsus in Chriſt Ieſus our Lord. Heare alſo that of the Prophet: The mountaines shall bee shalen, and the hils tremble, but my merciemercy ſhall not depant from thee, and the couenant of my peace ſhall not bee moued, ſaith thy mercifull Lord. Wherefore, it is to bee compted infallibly certaine, that God who hath giuen to thee his Sonne, and by whom thou haſt receiued faith, will alſo prouide, that thou ſhalt alſo retaine this his Sonne euen in the middeſt of death, or (that I may ſpeake more rightly) thou rather be retained & conſerued by him. Theſe things Brentius.

Who may not here perceiue the p. 292ſcope of Brentiu… to hauehave been, That whoſoeuer doth perceiue himſelfe to bee endued with true faith in Chriſt, hee ſhould not further make doubt of his eternall ſaluation▪ And that hee may attaine vntounto this, hee remoueth a double feare, which do weaken this certaintie. The firſt feare is, leſt the Lord caſt vsus off, for that our faith is faint and infirme. This he taketh away by the promiſe in Eſ…i, That the Lord will not quench ſmoking Falxe. The other feare, leſt our faith at laſt ſhould faile, & that wee ſhould not perſeuere in faith. This feare he expelleth by many arguments. Firſt, for that God is faithfull, who will not ſuffer vsus to bee tempted aboue our ſtrength. 1. Cor. 10. Secondly, that Chriſt will not permit any of his sheepe to bee taken out of his hands, Ioh. 10. Thirdly, that the prayer of Chriſt is effectuall, wherein he maketh requeſt for all that ſhal beleeue in him, and therefore euen hath obtained to them all, That as Hee and the Father are alwaies one; p. 293ſo they ſhould abide one in Chriſt Ieſu for euer. And this is perſeuerance, Fourthly, hee confirmeth vsus in this certaintie of perſeuerance in the faith; firſt, by the example of the Apoſtle, Rom. 8. That nothing can ſeparate the Elect from Chriſt; againe by the promiſe in Eſai, cap. 54. That Gods merciemercy ſhall neuer depart from the Elect. Finally, hee concludeth, That we ought to bee moſt certain of our perſeuerance, for that God the Father who gaue vsus his Sonne, and did effect, that wee by faith ſhould receiue him, will euen altogether take care that wee may perpetually retaine him; or (rather) that we may be retained of him, to wit, in faith and in himſelfe, and be alſo conſerued. Wherefore, if no doubt is to bee made of the beleeuers and Saints, according to the determination of D. Brentius, touching their perſeuerance in Chriſt and in faith, and therefore of their eternall ſaluation, and (that) for the promiſes of God which hee related p. 294concerning this point, and for the prayer of Chriſt, which hee ſaith was effectuall; it is manifeſt, that ſuch as are truely Saints, and true beleeuers, will perſeuere in faith and in Chriſt, and therefore cannot vtterly fall away from faith and from Chriſt, and (that) for the promiſe of God and the prayer of Chriſt, as my Poſition voucheth.

There bee (in a manner) infinite teſtimonies in the writings of this learned man, for the perſeuerance of Saints, and certaintie of ſaluation. I will only adde herevnto one more. VponUpon Iob. 10. homil. 81. vponupon thoſe words, No man shall take them out of my hand; What (ſaith hee) ſhould I ſpeake of Death? Is this of ſuch power, that it can take from Chriſt his ſheepe? But as Death could not detaine Chriſt in his power; ſo neither can it withhold ſuch as beleeue in Chriſt. I will ſpeake that which is more; No ſinne is ſo great, that it can ſeparate a ſheepe of Chriſt from his ſhepheard. For this Shepheard p. 295hath ranſomed all ſinnes: and the grace of God which Chriſt hath purchaſed, is greater then the ſinne which made alienation betweene God and man. For, where ſinne (ſaith S^t. Paul) did abound, there did grace more abound; that as ſinne reigned in death, ſo alſo grace might re…gne by righteouſnes to life eternall by Ieſus Chriſt. What then? Shall we ſinne, becauſe ſinne cannot take away Chriſt from the ſheepe of Chriſt? ſurely nothing leſſe to be done then to ſinne. For ſuch as are truely the ſheepe of Chriſt, they are ſo much more watchfull from committing ſinne, the more fully they acknowledge ſinne to bee done away by Chriſt; for they doe reioyce by all manner of meanes to teſtifie their gratitude of minde to Chriſt-wards, and to conſerue his louing kindnes. Therefore Gratitude is declared to Chriſt-wards by obedience of righteouſnes towards Chriſt. Theſe things Brentius.

I hauehave named only the principall p. 296Doctors of Germanie; for I ſuppoſe their teſtimonie to bee more then ſufficient to ratifie my ſentence, touching the perſeuerance of the Saints in faith: but if yee require more teſtimonies, I will produce them moſt willingly for I hauehave many of them in a readines.

Concerning forraine teſtimonies, I ſpare to ſpeake at this preſent, for that in a caſe ſo certaine and perſpicuous, I hauehave no need of their ſuffrages with vsus Germains. Lately alſo in that moſt famous Vniuerſitie of Marpurge, beſides other poſitions, this alſo was diſcuſſed, defended, and confirmed, and (in teſtimony of the approbation thereof) was with other thinges committed to the Preſſe and diuulged, which is ſet downe Numb. 14. and is thus put downe verbatim, Into whom (ſcilicet Chriſt) if any be once truly ingraffed, he, for that neither the ſpouſe doth caſt him out, neither can any take him out of the ſhepheards hand, of neceſſity he muſt be both certaine of his ſaluation, p. 297neither at any time can he vtterly be pluckt away either from this coniunction with the Spouſe, or can totally fall away from his Shepheard. Ioh. 6. & 10.

Now paetermitting the teſtimonies of many others I wil only anexe touching this matter, the iudgement of D. Heſh…ſius himſelfe: and that I doe for iuſt cauſes, whereof the leaſt is not this, That yee may vnderſtand that I was moſt wrongfully accuſed both by word and writing of my Colleagues, both with you and all the Cittizens, of a greeuous offence committed againſt the Auguſtane Confeſſion; Becauſe I taught, That the Elect being once indued with a true faith in Chriſt, can neuer againe vtterly fall away from faith and from Chriſt. Surely D. Heſhuſius▪ doth not giuegive place to D. M. in the defence of the Auguſtane Confeſſion. And whereas Heſhuſius hath taught, written, and publiſhed, the ſelfe ſame things of the perſ…uerance of the Saints, p. 298which I alſo taught in your School▪ it followeth that either Heſhuſius himſelfe alſo did write againſt the Auguſtane, Confeſſion, or that D. M. did not vnderſtand it; and therfore in his ignorance did both condemne me vniuſtly, as alſo diſturbe the whole citty.

Heſhuſius his wordes; De ſ…ruo arbitrio, publiſhed An. 1562. are theſe▪ Quartus gradus &c. The fourth degree of the operation of the Spirit, is the perfection of ſaluation, or the gift of perſeuerance, whereby wee perſiſt conſtantly in the faith, that certaine ſaluation may be attained: for not all who are illuminated by the word, and hauehave taſted the firſt fruits of faith, do retaine this ſaluation giuen them, but many again do caſt off faith, ſhake off the holy Spirit, and fall from grace as Chriſt ſaith, Their latter end is worſe then their beginning. Luo. 11. This is therfore a peculiar benefit of the holy Spirit which be falleth the Elect alone; That they are ſo eſtabliſhed in p. 299faith, as that they cannot fall away from it. And in this operation of the holy Spirit, as there is no merit of ours; ſo is there no cooperation. For it doth depend on Gods ſole mercy and vnſearchable Election. For it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy, And Phillip 2. it is ſaid, It is God that worketh in vsus both the will and the deed, that is that we perſiſt in faith,. And Philip. 1. I am content, that he who hath begun a good worke in you, wil finiſh it vntil the day of Ieſus Chriſt. Ier. 32. I wil giuegive my feare into their hearts, that they ſhal not depart from me. Which teſtimonies do clearly euince that perſeuerance (of whom Chriſt ſpeaketh; he that continueth vntounto the end ſhal be ſaued) to be a meere and free gift of God, and the worke of the ſole holy Spirit perfecting the ſame in the Elect. Theſe thinges Hee: then which nothing can be ſpoken more holy and apparant. Would to God our did vnderſtand this doctrine.

p. 300Now heare your ſelues in your Confeſſion An. Domini 1539. art. 7. This ſole and onelyonly Mediatour hath taken away our ſinnes, reconciled vsus to his father, hath imparted to all them the holy Spirit and Regeneration, whom the Father hath giuen vntounto him, and ſuch as heare his word. This Regeneration together with all the merits of Chriſt, the holy Spirit inſpireth into the hearts of the faithfull, & doth conſerue it vntounto the end. Let the word of conſeruation be obſerued; if the holy Spirit in the Elect do conſerue Regeneration vntounto the end, and (that) for the merits of Chriſt, who hath obtained both of them vntounto vsus; And Regeneration cannot bee preſerued, vnleſſe faith alſo be withall conſerued: Therefore the Elect cannot, being now regenerate, and by faith, in graffed into Chriſt, vtterly fall away from faith and from Chriſt; and (that) for the praier and merits of Chriſt. Now the concluſion of that your confeſſion is thus put p. 301downe word for word; Whatſoeuer is repugnant to that which is now ſpoken, wee acknowledge to be erroneous and falſe, and therefore worthily to bee renounced: But that doctrine diametrically is repugnant, Whereby it is denied, That in the Elect (regenerate) regeneration once begun cannot by the Holy Spirit be conſerued vntounto the end; and therefore alſo that aſſertion, That the Regenerate can looſe, & that many of them indeed hauehave loſt and doe looſe the Spirit of Regeneration. Therfore what to iudge of this Poſition, and how to determine, you vnderſtand.

Moreouer of the ſaith ſpecially of Dauid and Peter, which two principally and by name were moſt cruelly buffeted by my friends, what I think that yee hauehave explained amongſt my Actes, to wit, in the anſwers to all the Arguments of my Aduerſaries, The ſumme is this: So farre as can be gathered both out of the ſacred Scriptures, and Fathers, and the moſt worthy Doctors of our Age, Neither p. 302of them, when they ſinned, did totally looſe faith, and vtterly fall from the grace of God; And the reaſon is: For neither, of them did ſinne of purpoſed malice; God preſeruing both of them from the ſinne of that qualitie, and continuing his feare and faith in both of them. Which from hence ſpecially appeareth: for that both of them did ſo repent, as that neither of them did againe returne to the ſinnes of the ſame kind. But beſides the general teſtimonies produced, and arguments, we might alſo alleadge ſome few elſe of the conſtant faith of both of them, if formerly we had not produced more then were neceſſary.

Of Peter there is a primary place, Luc, 22. I hauehave praied for thee Peter, that thy faith faile not.

Tertul. de fuga. pa. 540 doth otherwiſe teach of Peters faith; That it was battered by Satan, but yet protected by God at the interceſſion of his Sonne:

p. 303aaAug. To. 7. de corrept. & gratia. c. 1…. de omni ſideli qui ſuper Petrum ipſum aediſicatus eſt, intelligendam docet. Mota fuit ſides Petri, ſed non amota. Robur ſidei concuſſum, ſed non excuſsum. To. 4. lib. 83. quoest. c. 8. col. 1334. Cum rogaret ne deficeret ſides eius, quid aliud … gauit, niſi vt haberet iuſt de liber fortiſ. in…ictiſ. per ſeuerantiſ volun…atem. Item. Quid …irogauit niſiperſ…ueran vſque in finem. Chriſost. in Mat. 26. hom. 88. nondefi…re, id est, non cuaneſcere. Idem in Ezech. To. 2. hom. 15. col. 218. Cum negauit Chriſtum, ſuit ſcuherba, cuius viriditaserat in mente, quauit ipſa herba valde flexibilis pede conculcare…ur …imoris.Matt 26Auguſtine alſo other-wiſe. To. 7. de. cor…: & gratia. c. 6. Chriſt did pray for Peters preſeuerance vntounto the end ca. 7. Peters faith failed not, for that Chriſt obtained to him a moſt ſtrong and inuincible will to perſeuer. Chriſostome other-wiſe, who. To. 2. in Matthew. cap. 26. homil. 3. ſaith: Chriſt did pray for Peter, not that hee ſhould not deny him, but that by his denial his faith ſhold not vaniſh. Theophilact other-wiſe in Luk. 22. who ſaith: That Peter was ſhaken for a time, yet hee retained the ſeedes of faith: And although by the blaſt of the Tempter the leaues were blowne downe, yet the root liued. Gregorie the firſt otherwiſe in Iob. 34. where hee ſaith, That Peter fell vponupon infirmity, therefore the ſtrength of his faith was battered (as one would ſay) but yet not p. 314demoliſhed: and that God, whom he denied in voice, he retained in hart.

Bernard otherwiſe, lib. de natura, & dignitate amoris diuini cap. 6. who ſaith; That Peter, when hee ſinned, did not yet looſe charity, when hee lied in word that hee was not hee, whoſe he was totally in heart.

Lut. likewiſe, otherwiſe To 5. in cua. Ioh. cap. 17. And Bucer vponupon Ioh. cap. 6. ſect. 5. in epiſt. ad. Ro. c. 7, where he teacheth directly contrary both of Peter and Dauid, to that which my Aduerſeries blunder out, as alſo (before Bucer) Bernard had taught of them both. lib. de dig. amoris. cap. 6. The ſame plamely Bucer deliuereth of them both, nay of all the Elect, regenerate by the Spirit of God. Pſalme. 1. and Pſalme 51. Like-wiſe in libro do reconciliatione Eccleſiarum. Art de Iuſtif. And (which is more) Philip. himſelfe, in 1. Cor. 10. where he maketh great difference between the ſinnes of Saul and Dauid, and denieth that Satan entered into the hart of Dauid, as of Saul, or that the p. 303word was taken out of his heart, as of Sauls: He ſaith alſo, that Satan did grieuouſly aſſalt 'Dauid, but could neuer draw him to Epicureall contempt, or hatred of God, as he brought Saul. How then are not ſome aſhamed to aequalize the ſinne of Peter to the ſinne of Iudas; and Dauids ſinne to Sauls wickedneſſe? and to crie out clamorouſly, as well the one as the other to hauehave loſt faith totally? Now alſo (moſt excellent Worthies) what my faith and confeſſion is touching the perſeuerance of the Saints in the faith, abundantly, and (as I hope) apparantly yee hauehave mine explanation.

Bleſſed be God.