A Christian Survey for the Conscience, Confession · Testimony from scripture 1
Teſtimonies out of the Scriptures.
Eſai. 59. I (ſaith the Lord) will make this my Couenant with them: My ſpirit that is vpō thee, & my word which I hauehave 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, andRom. 11. not a precept, as before is declared: And that in this Prophecie is promiſed the gift of perſeuerance, elſewhere I hauehave proued aboundant…y, Therefore to auoid repetitions, I remit the Reader to thoſe things which we hauehave ſpoken for the interpretation of this place cap. 4. of Perſeuerance.
A place not vnlike to this we hauehave 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 cou…nant which I made wi…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 the…r inward parts, and write it vponupon their heart, and I wil be their God, and they ſhal bee my people: neither ſhal any heerafter teach his neighb…ur, or a man his broth…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 …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 Sancto…; 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 wr…te another Law, but ſimply, my Law, ſcili…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 frō 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 eueryevery 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 cōtinual 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 w…thout the Law (of Moſes written in Tables) doe ſhew that they hauehave 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 vsus that it abideth not firme, for that the Law is not fixed permanently in vsus; 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 vntounto them.
Ier. 32. I wil put my feare into their heart, that they ſhall not depart from Auguſtine enforceth this place often againſt …he Pelagians. Hier. ib. Sic liberum donat arbitrium, vt tamē i…ſe Timor qui tribuitur, gratia perman…at Lorgitoris. 2. Theſ. 3. 3.me. This teſtimonie alſo in my former booke I hauehave fully explained cap. 4. de Perſeuerantia. The total ſum is this; God doth promiſe that hee will bring to paſſe, That his people (ſ…ilice… 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 gi…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 vntounto life euerlaſting. And Regeneration is once onelyonly 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 vntounto the end. Your ſelues alſoConfeſs. 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 vntounto the end.
Ioh. 4. EueryEvery one that drinketh of this water ſhall thirſt againe; but hee that drinketh of the water that I ſhall giuegive vntounto him, ſhall not thirſt for euer; but the water that I ſhall giuegive, ſhall be made in him a fountaine of water flowing vpwards vntounto 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▪ vponupon the voice of Chriſt, Hee that beleeueth in mee, out of his belly ſhall flow riuers of water of life. This he… ſp…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 hauehave 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 dri…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 vntounto 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 lo…e, … ſeparate vsus from the louelove duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page 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 vntounto the women, That his promiſe is not of terreſtriall, but of celeſtiall water which bringeth to man ſaluation, not tranſitory and mutable, but ſpi…tuall and immortall. Theſe things Brentius. Therfore whoſoeuer doth once drinke of this water celeſtiall, hath attained ſaluation, not mutable but ſempiternall.
Iohn. 8. If yee ſhal abide in my word, then ſhall yee bee verily my diſciples. Therefore ſuch as are true diſciples of Chriſt, abide in the word of Chriſt, that is, perſeuer in his faith and word. For as theſe two are liable to a mutuall conuerſion, ſuch as doe not abide in the word of Chriſt, are not true diſciples of Chriſt; and, ſuch are not true diſciples of Chriſt, as do not abide in the word of Chriſt: ſo alſo theſe two are conuertible; they that abide in the word of Chriſt, are true diſciples of Chriſt; and they that are true diſciples of Chriſt, thoſe abide, that is, perſcuere in the word of Chriſt.
Heb. 3. But Chr. as the ſonn is ruler in the houſe, whoſe houſe wee are, if we do retaine firme our fiducy, & that hope whereof we doe glory, vntounto the end. Not onelie the whole Church vniuerſallie is called the houſe of Chriſt, but alſo euerie faithfull one. And Mathew, 12. Not onelyonly the whole Synagogue was meant by the name of the houſe cleane ſwept, into which did enter the ſeuen Spirits worſe then the former; but alſo by that name was ſignified eueryevery hipocrite and temporizer. Therefore of theſe wordes of the Apoſtle are collected theſe two combining conuerſions; the firſt: they that doe retaine firme faith & hope in Chriſt vntounto the end, are the houſe of Chriſt, and they that are the houſe of Chriſt, doe retaine firme faith and hope in Chriſt vntounto the end. The ſecond: they who doe not retaine firme faith and hope vntounto the end, are not the houſe of Chriſt; and, they that are not the houſe of Chriſt, ſuch doe not retaine faith and hope vntounto the end. Now all the Elect and Saints, (of whome is the Queſtion) are the houſe of Chriſt, for I ſpeake of them in whoſe hearts Chriſt dwelleth by faith: therfore al the Elect now ſanctified, in whome Chriſt truely dwelleth, and therefore which are made the houſe of God, doe retaine faith and hope vntounto the end. Wherefore, they cannot vtterlie fall from Chriſt and faith.
Iohn. 10. The Lord ſaith of his5 Iohn. 6. 17. ſheepe, I doe giuegive vntounto them life eternall, neither ſhall they periſh for euer; neither shall any man take them out of my hand. Theſe words are declaratorie, firſt, that his wil is, that the ſheep giuen to him of his father ſhall not bee taken out of his hands; ſecondlle hee declareth that this his will is accompliſhed: that both the father which giueth, and hee which receiueth, are ſtronger then all creatures. Therefore it is a neceſſary conſequent, that after the Elect be once giuen into the hands of Chriſt by faith, they cannot after be taken out of his hands; and (that) neither for euer, nor for a time. For therevpon it would follow, that the Father and Chriſt ſhould bee more infirme, and weake (at leaſt) for a time, then hee who ſhould violentlie take ſuch ſheepe out of his hands for a time. But this is blaſphemie: for hee ſaith abſolutely, Himſelfe, and the Father which gaue, is mightier, to wit at all times, and alwaies, then al creatures. Therefore in no caſe can it be, that the Elect, after they be once giuen by faith into the ſauing hand of Chriſt, ſhould bee taken out of his hand, or vtterly faile from him. So alſo hath Bucer expounded this place; Againe (ſaith hee) it is to be obſerued, that it is of his onelyonly louelove that wee are ſheepe and doe follow Chriſt; then, being ſuch wee can neuer fal away, for that the Father and Sonne are one, and hauehave the ſame hand, that is, power: out of which none can neuer take away them, whome it hath once apprehended for ſaluation: And they are apprehended, to whomeſoeuer it is giuen to heare and follow the voice of Ch…iſt; for that none can doe, but ſheepe. Theſe things Bucer. Therefore as well out of the words and argumentation of Chriſt, as of the interpretation of Bucer, and alſo that particle (Once) it appeareth, That the euaſion is very childiſh, whereby the aduerſaries ſtriue to auoid all theſe places, by (quamdiu) How long, and (finaliter) finallie. Beſides theſe teſtimonies of the Scriptures in the old and new Teſtaments, which ye hauehave in my Lectures, theſe alſo which I hauehave now alleadged, do to mee appeare by ſufficient plaineneſſe to confirme this doctrine of the Perſeuerance of Saints in the Faith. When you deſire, I wil produce more.
Moreouer, that you may vnderſtand, that I do not abuſe Scriptures for confirmation of this doctrine, I will now produce both teſtimonies of the fathers of the ancient church, as alſe of later diuines; whereby the ſame ſentence ſhalbe ſo confirmed, as that vnleſſe a man will purpoſe▪ lie ſhut his eies againſt the truth, he can make no further doubt.