The Christian Warfare Part 1, Book 2 · Chapter 11
CHAP. XI. The obiections alleadged againſt the aſſurance of our election, anſwered.
§. Sect. 1 ANd thus much concerning the ſignes whereby we may be aſſured of our election:Anſwers vntounto teſtimonies alledged. now I will anſwere ſuch obiections as are brought againſt this doctrine by the enemies of Gods truth. And theſe are of two ſortes, firſt teſtimonies of Gods word, and ſecondly reaſons. The teſtimonies of ſcriptures are diuers:1. Cor. 10.12. Pro. 28.14. Rom. 11.20. firſt they obiect ſuch places as theſe; 1. Cor. 10.12. Let him that thinketh he ſtandeth, take heede leaſt he fall. Pro. 28.14. Bleſſed is the man that feareth alwaies, Rom. 11.20. Be not high minded but feare. Phil. 2.12. Make an end of your ſaluation with feare and trembling. Phil. 2.12. 1 Pet. 1.17.1. Pet. 1.17. Paſſe the time of your dwelling here in feare: to all which and many other ſuch like places, we may anſwere generally, that the holy Ghoſt would not hereby take away our certaintie of faith, but carnall ſecuritie; he would not depriue vsus of the aſſurance of the remiſſion of our ſinnes and our election, but rather by theſe admonitions as with a bridle he curbeth in our vnrulie affections, and reſtraineth vsus from running into all licentiouſneſſe vnderunder this pretence that we are aſſured of our election; he would not hauehave vsus doubt of Gods grace, but he would not hauehave vsus too much truſt and rely on thoſe graces which wee hauehave receiued; and therefore he putteth vsus in minde of our owne weakeneſſe and infirmitie, not to the end we ſhould doubt of our election, and deſpaire or feare our perſeuerance, but to the end that diſtruſting our owne ſtrength wee may wholy rely vponupon the power louelove and promiſes of God, and thereby gather ſo much more certaine aſſurance of our election and perſeuerance, as the power of God is aboue the power of man; laſtly he giueth vsus not theſe admonitions to bring vsus into doubting, but would hereby ſtirre vp our faith vntounto the exerciſe of holineſſe and righteouſneſſe, that it may not through idleneſſe faint and waxe ſtiffe and benummed, and vnable to performe theſe holy actions, whereby this aſſurance and certaintie of our election, would bee infeebled and not ſo ſenſibly diſcerned: and therefore theſe and ſuch like ſpeeches tend not to this end that wee ſhould doubt of our election, but rather that wee ſhould be preſerued from doubting; to which, carnall ſecuritie, ſelfe confidence, negligence in the duties of holineſſe and righteouſneſſe, and continuance in ſinne would in the end bring vsus; all which the ſpirit of God by theſe admonitions and exhortations preuenteth.
Secondly, I anſwere that theſe. and ſuch like admonitions, are not directed onelyonly to the faithfull, who may and ought to be aſſured of their election, but in generall to the whole Church, wherein there are many hypocrites who content themſelues with a bare ſhew of godlineſſe, and many worldly men who pleaſe themſelues with carnall ſecuritie, and a carcaſe of faith, which neuer ſo much as breatheth, and muchleſſe performeth any actions of holineſſe and righteouſneſſe: and therefore as it was neceſſarie that the faithfull ſhould be more and more confirmed with the promiſes of the Goſpell, ſo was it requiſit that hypocrits and ſecure worldlings ſhould be rouzed out of their ſecuritie, with theſe and ſuch like admonitions and comminations.
§. Sect. 2 Neither were they neceſſarie for hypocrits and worldlings alone,Admonitions and comminations profitable for Gods children. but euen for the deere children of God: who becauſe they are partly fleſh and partly ſpirit, therefore as they hauehave neede that the ſpirituall man ſhould be comforted and their faith confirmed againſt diffidence and doubting, with the ſweete promiſes of the Goſpell; ſo had they neede to hauehave their vnruly fleſh curbed in, and reſtrained from falling into retchleſſe ſecuritie, by theſe admonitions and comminations. And becauſe by reaſon of this diuiſion which is in our ſelues, we are readie as it were to mutinie, one part of our forces being readie to march cheerefully to the land of promiſe, the other to forſake the way, ſometimes on the one ſide being readie to turne backe againe, as vtterly deſpairing of attaining to the end of our iorney, when wee conſider the ſonnes of Anakim our ſpirituall enemies, in reſpect of whoſe ſtature and ſtrength we are but as graſhoppers, and the mightie oppoſitions which are made againſt our weake force; and ſometimes to goe on in a way which God hath not appointed, preſuming vponupon our owne ſtrength and abilities. Therefore that wee may keepe the ſtraight way without declining on either hand, God doth as it were hedge vsus in on both ſides, to reſtraine vsus from wandring; on the one ſide with ſweete promiſes, that we may not deſpaire, but rely our ſelues on his ſtrength and aſſiſtance; on the otherſide with ſweete admonitions and fearefull comminations, that we may not truſt too much vntounto our owne power, nor preſume vponupon our owne abilities: and by the meanes of the one, he doth as it were pricke vsus forward in our iourney, keeping vsus from once thinking of ſtanding ſtill, or returning againe into Aegypt; and by the other as with an hand he doth vphold vsus, when we are wearie and readie to faint, hauing an eye to the crowne of glorie, and the garland of happineſſe, which is prepared for vsus at the end of our courſe, and race of chriſtianitie. And as a skilfull pilot, when his ſhip is in a tempeſtuous and ſtraite ſea, in daunger to runne on the rockes or to ſinke in the ſandes, doth caſt our ancor on both ſides, or moſt careſully looke vntounto the ſterne to keepe it in an euen courſe; ſo we ſailing in the tempeſtuous ſea of this miſerable world, are in daunger on the one ſide to daſh vponupon the rockes of preſumptuous ſecuritie, and on the otherſide to ſinke in the ſands and to plunge into the gulfe of deſperation: and therefore the Lord doth ſtay vsus from both, as it were with two ſtrong cables; the firſt is legall comminations and ſtrict admonitions, to keepe vsus from carnall ſecuritie and hypocriticall preſumption, the other is ſweete promiſes whereby he keepeth vsus from falling into doubting and deſperation; neither doth one of theſe hinder another, but both ſtay vsus from falling into theſe extremes.
§. Sect. 3 So that theſe admonitions are not giuen to make vsus doubtfull of our election,True true meaning of the ſeuerall places obiected. but partly to take away the preſumption and ſecuritie of hypocrites and carnall worldlings, and partly to bridle and reſtraine the fleſh from running headlong into ſinne, and from growing inſolent ouer the ſpirit euen in Gods children, whereby in deede their aſſurance of ſaluation would be abated and languiſh. The truth whereof appeareth if wee examine the ſeuerall places. For firſt, whereas the Apoſtle, 1. Cor. 10.12. ſaith, Let him that thinketh he ſtandeth, 1. Cor. 10.12.take heede least he fall; he doth not moue thoſe that are faithfull, to doubt of their perſeuerance, but thoſe that want true faith, not to deceiue themſelues with vaine preſumption, and with an opinion of faith in ſtead of true faith in deede: and therefore hee ſaith not ſimply, let him that ſtandeth, but let him that thinketh he ſtandeth, that is, he that doth not ſtand in deede but in his owne found opinion. Neither can it neceſſarily be proued, that this falling is to bee vnderſtood of finall falling away from God; but rather as the coherence of the text ſheweth, of falling into thoſe ſinnes which the Iſraelites fell into: and though it were, yet is it but an admonition to take away carnall ſecurity, not giuen to make vsus doubt of our ſtanding, but to preſerue vsus from falling.
Secondly, whereas the wiſe man ſaith, Pro. 28.14,Pron. 28.14. Bleſſed is the man that feareth allwaies: he doth not vnderſtand thereby a doubtfull feare of our election, but a feare to ſinne, and a conſcionable care of auoiding thoſe things which are diſpleaſing in Gods ſight; which feare is oppoſed to carnall ſecuritie and hardneſſe of heart, as appeareth in the ſame place where this is added, 'But he that hardneth his heart ſhall fall into euill: as though hee ſhould ſay, that man is bleſſed which feareth the Lord, for this will worke in him a conſcionable care of auoiding ſinne, which is odious in the eyes of God, and of imbracing holineſſe and righteouſneſſe, which being acceptable vntounto God, hee will reward with eternall bleſſedneſſe; but hee that hardneth his heart and continueth in carnall ſecuritie, runneth headlong into the euill of ſinne, and conſequently the euill of puniſhment, euen euerlaſting condemnation.
Thirdly, whereas the Apoſtle, Rom. 11.20,Rom. 11.20. exhorteth, vsus not to bee high minded but feare; hee doth not meane that wee ſhould doubt of our election and ſaluation, but doth hereby beate downe our ſpirituall pride, and opinion of our owne righteouſneſſe and holineſſe, whereby we are ready to inſult ouer the Iewes, as though we were choſen and preferred before them, for ſome excellencie or worthineſſe in our ſelues, and ſo derogate from the free grace and goodneſſe of God, whereby he hath choſen vsus without any reſpect of our deſerts. And that this is the meaning of theſe words, appeareth in the eighteenth verſe, where he willeth the Gentiles not to boaſt themſelues againſt the Iewes who were the naturall branches. Neither doth the Apoſtle write this to the faithfull onelyonly, but to the whole Church of the Gentiles, in which were many hypocrites and carnall men, who contenting themſelues with a bare name of Chriſtians, would inſult ouer the Iewes, whom God had caſt off from being his Church and people; whom he warneth, not to be puft vp in pride, as though in this reſpect their ſtate were moſt ſecure and out of all danger; for as (ſaith he) they were caſt off for their infidelitie, euen when they were naturall branches, ſo ſhall you much more be reiected, who being wilde branches were grafted in their places (that is, called to be the members of the viſible Church) if you continue in the like infidelity, contenting your ſelues with vame confidence and fond preſumption, in ſtead of a liuely faith.
§. Sect. 4 Fourthly,Phil. 2.12. whereas the Apoſtle, Phil. 2.12. doth exhort vsus to worke out our ſaluation with feare and trembling; he doth not hereby take away from vsus aſſurance of our election and ſaluation, but carnall ſecuritie and ſelfe confidence; that ſo deſpairing of our owne ſtrength, as being vnable of our ſelues to thinke a good thought, or to will that which is good, we may in all humilitie reſt and rely our ſelues, wholy vponupon the Lord. And that this is his meaning, appeareth by the reaſon which he adioyneth in the verſe following: for ſaith hee, it is God which worketh in you both the will and the deede. As though hee ſhould ſay, there is no reaſon why you ſhould bee ſecure, as though you were able to ſtand by your owne ſtrength; there is no cauſe why you ſhould be lifted vp with fond preſumption, or be carried away with ſelfe confidence, for of your ſelues, you are not able ſo much as to will that which is good, or to performe it though you ſhould will it, vnleſſe it pleaſe the Lord of his owne good pleaſure and free will to worke both in you, and therefore reſpecting your owne infirmities and imperfections, you ſhould bee ſo farre from carnall ſecuritie or ſelfe confidence, that contrariwiſe you ſhould continually feare, leaſt through your corruption you ſhould be ouertaken of ſinne, and ſo diſpleaſe the Lord which is your ſoueraigne King and gracious Father. So that the Apoſtle doth not here exhort vsus to doubt of our election and ſaluation, but to a godly feare that we doe not fall into ſinne: he would not hauehave vsus to doubt of Gods grace and free promiſes, but of our own ſtrength, by which wee are altogether vnable to ſtand if hee leaue vsus to our ſelues: hee would not hauehave vsus feare leaſt wee ſhould be reiected and damned, after we are truely conuerted vntounto God, but leaſt we fall into ſinne, and neglect that duety which we owe to our heauenly father.
Feare and diſtruct in our owne weakeneſſe, and aſſurance of our election, may well ſtand together.Theſe two therefore may well ſtand together: for the more we diſtruſt our owne weakeneſſe, the more firmely we reſt vponupon the power and aſſiſtance of God, and the more we rely vponupon him, the more ſure we are of ſtanding vntounto the end: the ſurer we are of Gods louelove and fauour, the more we louelove him againe; and the more we louelove him, the more fearefull we are to diſpleaſe him: the more we ſee our proneneſſe to ſinne, the more we feare leaſt we ſhould fall into it; and the more we ſuſpect our ſelues, the more earneſtly we implore the aſſiſtance of Gods ſpirit, whereby wee are inabled to withſtand temptations. And therefore Dauid ioyneth theſe together, Pſal. 2.11. Serue the Lord in feare, and reioyce in trembling; Pſal. 2.11.noting thereby that Gods children feare, yea, euen tremble in regard of their owne infirmities and corruptions, and yet at the ſame time they reioyce and are filled with conſolation, in reſpect of that full aſſurance which they hauehave of Gods louelove and fauour, and their election and ſaluation. And as he ioyneth them in precept, ſo alſo in his owne practiſe,Pſalm. 5.7. Pſalm. 5.7. I will (ſaith he) come into thine houſe in the multitude of thy mercy; and in thy feare will I worſhip towards thy holy temple: ſo that at the ſame time, when as hee was incouraged by the conſideration of Gods great mercy, to goe boldly and with a liuely faith vntounto the throne of grace; he was alſo touched with a godly feare in regard of his vnworthineſſe and imperfections; not that he doubted leaſt hee ſhould not bee accepted of God, but leaſt in worſhipping of God hee ſhould bewray his corruption, and not doe it in that manner and meaſure which God requireth.
§. Sect. 5 But againſt this it may be obiected that Iohn ſaith,Obiection. 1. Ioh. 4.18. Anſwere. 1. Epiſt. 4.18. There is no feare in louelove, but perfect louelove caſteth out feare, &c. I anſwere, that there is a twofold feare mentioned in the ſcriptures; the firſt is a ſeruile feare proceeding from incredulitie, whereby men feare God as a ſcuere iudge, who is ready to inflict on them thoſe iuſt puniſhments which by their ſinnes they hauehave deſerued, which feare is expelled when as we are aſſured of Gods louelove and louelove him againe. The other is a ſonne-like feare, which is a fruite of faith, whereby we doe not feare God as an enemy or an angry iudge, but as a gracious Father, whoſe diſpleaſure we would by no meanes incurre; not that we feare his wrath and vengeance, as though it were ready to fall vponupon vsus, but becauſe we would not thus abuſe his mercy and goodneſſe towards vsus, nor doe any thing which might cauſe him to looke vponupon vsus with a frowning countenance: or if we doe feare Gods iudgements, it is as they are inflicted on another ſubiect, and not as being ready to fall vponupon vsus: for this difference is betweene the feare of the wicked and Gods children, they like malefactors which are led out to puniſhment, are filled with horror and feare when they thinke of the torments which they are to indure, but yet did neuer feare to commit ſuch crimes as deſcrued the puniſhments, and though they ſhould eſcape, yet this would be no warning for the time to come; but Gods children ſeeing the iudgements which are exerciſed vponupon the wicked, doe feare, not leaſt they ſhould be inflicted vponupon them preſently, but leaſt they ſhould ſo offend and deſerue the like puniſhments, firſt auoyding ſinne, that they may not receiue the wages thereof. And this ſonne-like feare is commended vntounto vsus in the ſcriptures, as being a part of the honour and ſeruice which we owe vntounto God, as appeareth Mal. 1.6.Mal. 1.6. A ſonne honoureth his father, and a ſeruant his maiſter, if I be a father where is mine honour, if I be a maister where is my feare ſaith the Lord? Pſalm. 34.9. and 112.1.So Pſalm. 34.9. Feare the Lord yee his ſaints, for nothing wanteth to them that feare him. And Pſalme 112.1. Bleſſed is the man that feareth the Lord and delighteth greatly in his commaundements. In which places we are not to vnderſtand a ſeruile and ſlauiſh feare, but an ingenuous and ſonne-like feare, which drawes vsus backe from falling into ſinne, and incites vsus to performe all good duties of holineſſe and righteouſnes to God and our brethren, becauſe we would not incurre the diſpleaſure of our heauenly father, but do thoſe things which are acceptable in his ſight.
Laſtly, whereas the Apoſtle Peter 1. epiſt. 1.17. exhorteth vsus to paſſe the time of our dwelling here in feare, 1. Pet. 1.17.hee doth not vnderſtand ſuch a feare as maketh vsus to doubt of our election and ſaluation, but ſuch an one as prouoketh vsus to obey Gods commandements, and reſtraineth vsus from wallowing and defiling our ſelues in ſinne: for with this feare in the verſe following he ioyneth certaine knowledge of our redemption, and conſequently of our election and ſaluation, knowing (ſaith he) that ye were not redeemed with corruptible things, as ſiluer and gold from your vaine conuerſation, &c. but with the pretious bloud of Christ. So that this feare doth not take away the certaine knowledge of our election and redemption, but this knowledge cauſeth vsus to feare leaſt we fall into ſinne after we are aſſured of this great benefit of our redemption, and thereby diſpleaſe our gracious God, and defile our ſoules after they are purged with the pretious bloud of Ieſus Chriſt.
§. Sect. 6 Beſides theſe places, there are others alſo obiected,Other places obiected anſwered. Iob. 9.21. as that Iob. 9.21. Though I were perfect, yet I know not my ſoule; therefore I abhorre my life. To which I anſwere, that Iobs ſcope and drift in this place is to ſhew, that euen the moſt iuſt and holie man cannot ſtand before Gods iudgement ſeate in his owne righteouſneſſe and holineſſe, which is polluted and imperfect, and that therefore it behooueth eueryevery one to deſpaire in himſelfe and his legall righteouſneſſe, as not being able to iuſtifie him in Gods ſight, in reſpect of whoſe puritie euen the very heauens are vncleane, that ſo he may wholy rely vpō Gods mercy and Chriſts merits; and this appeareth verſ. 2.3. I know verely (ſaith he) that it is ſo (that is,Iob. 9.2. that God is iuſt and all men are ſinners, who are righteouſly puniſhed for their demerits, as Bildad had reaſoned in the former chapter) and therefore how ſhould man compared vntounto God be iuſtified? 3.Verſe 3. If he would diſpute with him, hee could not anſwere him one thing of a thouſand. And verſ. 20. If I would iuſtifie my ſelfe,Verſe 20. mine owne mouth ſhould condemne me; if I would bee perfect, hee ſhall iudge me wicked. 21. And though I were innocent or perfect, (that is, though I ſeemed iuſt in mine own eyes, and knew nothing by my ſelfe) yet I know not mine owne ſoule, nor what ſecret corruptions may lurke in it, and therfore I will not hereby looke to be iuſtified, nay in this reſpect I abhorre my life, and caſt mine owne righteouſneſſe from me as a polluted cloute. By which manner of reaſoning hee confuteth Bildads obiection, who affirmed that Iob and his ſonnes were puniſhed of God for their ſinnes and that iuſtly, and therefore they were not ſo iuſt and innocent as they had ſeemed: to this Iob anſwereth, that it is true indeede he could not iuſtifie himſelfe in reſpect of his owne righteouſneſſe, if hee compared himſelfe with Gods exact iuſtice, but muſt needes condemne himſelfe for a wretched ſinner; yet hence it followed not that therfore God thus afflicted him, ſeeing this was the ſtate not of him onelyonly but of all men whatſoeuer: and therefore this could not be the onelyonly cauſe of his extraordinarie afflictions. So that this place makes nothing againſt the aſſurance of our ſaluation, which is grounded vponupon Gods free mercy and Chriſts merits; but againſt that preſumption which relieth it ſelfe in whole or in part, vponupon our owne legall righteouſneſſe.
§. Sect. 7 The like place to this is that ſaying of Paul which they obiect, 1. Cor. 4.3, 4.1. Cor. 4.3 4. I iudge not mine own ſelfe, for I know nothing by my ſelfe, yet am I not thereby iuſtified, but he that iudgeth me is the Lord. For anſwering whereof, we are to know, that there were diuers in the Church of Corinth, who cenſured Pauls miniſterie and diſgraced his gifts; a gainſt which detractations he bendeth his ſpeech and maketh an apologie for himſelfe, ſaying, that hee would not take vponupon him to iudge himſelfe, concerning the excellencie and worth of his miniſterie and gifts, but would leaue the iudgement and approbation thereof vntounto God, whoſe ambaſſadour hee was; and though he knew nothing which might bee obiected againſt him in regard of his miniſterie, yet hereby hee would not looke to bee iuſtified in Gods preſence: So that if this be the ſenſe of the words, as appeareth by the coherence and the drift of the place, it maketh nothing for popiſh doubting. But let it bee granted that Paul ſpeakes not of his miniſterie, but of his righteouſneſſe and obedience to the law, yet this maketh nothing againſt the certaintie of our election; for the Apoſtle ſpeaking of his owne righteouſneſſe and innocencie, doth diſclaime it from being any cauſe of his iuſtification: neither doth he ſay that in regard therof he doubteth, as the Papiſts would expound him, but he affirmeth directly that he is not thereby iuſtified, and rendreth this as a reaſon, that it is God who iudgeth him: and therfore though he were vnblameable before men, yea though he knew nothing by himſelfe; yet hee could not hereby be iuſtified before the iuſt iudgement ſeate of God, who requires ſuch perfection and exact obedience as can be found in no man liuing; for he that but once breaketh but one commandement,Iam. 2.10. is guiltie of all, as it is Iam. 2.10. And therefore it behooued the Apoſtle and al others, not to ſeeke for iuſtification in themſelues and their owne righteouſneſſe, but in the righteouſneſſe and obedience of Chriſt, which wee may boldly preſent before Gods exact iudgement ſeate, and there bee accepted as righteous. And of this iuſtificatiō the Apoſtle ſpeaketh, not doubtfully or timorouſly, but boldly and certainly, Rom. 5.1. Being iustified by faith, we hauehave peace towards God through our Lord Ieſus Chriſt. 2.Rom. 5.1.2. By whom alſo we hauehave acceſſe through faith vntounto his grace wherein we ſtand, and reioyce vnderunder the hope of the glorie of God. So Rom. 8.33. Who ſhall lay any thing to the charge of Gods choſen? it is God that iustifieth. 34.Rom. 8.33. Who ſhall condemne? it is Chriſt who is dead, yea rather which is riſen againe, &c.
§ Sect. 8 Moreouer,Ioel 2.14. Amos 5.15. they obiect theſe places to moue vsus to doubt of our election and ſaluation. Ioel 2.14. Who knoweth if he will returne and repent; and Amos 5.15. It may be that the Lord God of hoaſts will be mercifull vntounto the remnant of Ioſeph. And Ion. 3.9. Who can tell if God will turne and repent, Ionas 3.9.and turne away from his fearce wrath that wee periſh not? To which I anſwere, that the Prophets in theſe places doe not ſpeake of the election or eternall ſaluation of thoſe that truly repent, but of their deliuerie from outward afflictions, and temporarie calamities threatned againſt them for their ſinnes: which ſometimes the Lord doth inflict on his children after their true repentance, either for their chaſtizement, that they may therby hate ſinne for the time to come, when they feele the ſmart of it; or els for their triall: and ſometimes alſo the Lord after hee hath threatned them againſt the wicked, doth notwithſtanding hold backe his hand, and as it were put vp his ſword of iuſtice againe into the ſcabberd, which he had drawne out to puniſh their ſinnes, vppon on their outward humiliation and fained repentance, that hee may ſhew hereby how highly hee eſteemeth the true repentance of his children, as appeareth in the example of the Nineuits and of Ahab, 1. King. 21.29.1. King. 21.29. And therefore ſeeing the Lord keepeth no certaine courſe in theſe temporarie chaſtizements, but ſometimes inflicteth them vponupon the repentant whom hee dearely loueth, and ſometime ſpareth the wicked when they but outwardly humble themſelues before him; therfore the Prophets ſpeak doubtfully and exhort to repentance, referring the euent to Gods wiſe and gracious prouidence. And thus doubtfully doth Dauid ſpeake in this reſpect 2. Sam. 12.22.2. Sam. 12.22. and 16.12. Who can tell (ſaid he) whether God will hauehave merciemercy on me that the child may liue? and chap. 16.12. It may be the Lord will looke vponupon mine affliction; and yet though hee were doubtfull whether hee ſhould be freed from theſe temporall croſſes, hee was notwithſtanding certainly perſwaded of his election and ſaluation;Pſal. 16.11. as hee profeſſeth Pſal. 16.11. So that theſe places ſpeaking of temporarie chaſtizements, make nothing againſt the certaintie of our election.
§. Sect. 9 And like vntounto theſe,Act. 8.22. is that which they alledge to the ſame purpoſe, Act. 8.22. where Peter exhorteth Simon Magus to repent of his wickedneſſe, and to pray vntounto God, that if peraduenture the wicked thought of his heart might be forgiuen him. To which I anſwere, firſt, that the originall word foreign, which is tranſlated, if peraduenture, and in our Bibles, if it be poſſible, ſomtimes alſo ſignifieth, that truly, and in this ſenſe it maketh nothing for doubting. Secondly, though wee vnderſtand it as a ſpeech of doubting, yet it maketh not for their purpoſe; for it is not to bee referred vntounto God, as though it were doubtfull whether he would forgiue the ſinnes of the Magician, if he did truly repent and call vponupon him; for hee hath certainly aſſured vsus by his gracious promiſe, that whoſoeuer truly repenteth him of his wicked waies,Ezech. 33.11. he will receiue him to merciemercy, Ezech. 33.11. But it is to be referred to Simon Magus, of whoſe repentance and liuely faith Peter might well doubt, leaſt either they would be none at all, or els fained and hypocriticall, ſeeing his heart was not right in the ſight of God, but in the gall of bitterneſſe and bond of iniquitie. Laſtly, though it ſhould be a doubtfull ſpeech and bee referred alſo to God, yet it maketh nothing againſt the certaintie of faith; for the Apoſtle ſeeing him in the gall of bitterneſſe and bond of iniquitie, thought it not fit to raiſe him vp ſuddenly, by applying vntounto him the ſweete promiſes of the Goſpell, nor to caſt thoſe pretious pearles before ſuch a filthie ſwine, vnleſſe firſt hee preſerued them as it were in the casket of a doubtſull and perplexed ſpeech, from being trampled vnderunder his bemired feete, till hee had waſhed them in the teares of vnfained repentance. Moreouer, he thus doubtfully ſpeaketh to giuegive him a more cleere inſight of the hainouſneſſe of his ſinne, as though it might bee well doubted of, whether the Lord would forgiue it or no, that ſo his minde hereby being leaſt perplexed, might by the conſideration of his horrible ſinne bee beaten downe and truly humbled; and becauſe thoſe things which are hardly obtained are more earneſtly ſought, therefore Peter intimateth vntounto him by this doubtfull ſpeech, that it was no eaſie matter to obtaine forgiueneſſe for ſuch outragious wickedneſſe, that hee might hereby work in the Magician more earneſt & hearty repentance, & incite him to call vponupon the Lord for merciemercy with more vehemencie and feruencie of ſpirit. It is not therfore the Apoſtles meaning to ouerthrow the certaintie of faith, or to call into queſtion Gods merciemercy, whether hee will extend it or no to hainous offenders who truly repent of their ſinnes and beleeue, for this were contrary to the whole courſe of the Goſpell; but he vſeth this doubtfull ſpeech to this deſperate ſinner, that he might not make the ſoueraigne ſalue of Gods gratious promiſes baſe and contemptible, by applying it to the feſtred ſores of a filthy dogge, which were neuer cleanſed with the ſharpe corraſiues of the law; and alſo for the good of this malitious ſinner, for he doth not abſolutely aſſure him of merciemercy and forgiuenes, that hee might be ſtirred vp with more earneſtneſſe and care to ſeeke it; for the eaſineſſe of obtaining maketh the ſuiter careleſſe and negligent in ſeeking and ſuing; neither doth hee abſolutely exclude him frō all hope of grace, leaſt hee ſhould neuer labour after it, but deſperately run on in his wickednes; for when hope is cut off, the deſire alſo fainteth, and therefore he vſeth a perplexed and wiſe tempered ſpeech, which on the one ſide might preſerue him frō ſecure preſumption, and on the other ſide from falling into helliſh deſperatiō.
§. Sect. 10 Laſtly,Eccleſ. 5.5. they obiect that ſaying Eccleſ. 5.5. which they thus reade: De propitiato peccato noli eſſe ſine metu, neque adijcias peccatum ſuper peccatum. That is, be not without feare concerning ſinnes forgiuen, neither adde ſinne vntounto ſinne. To which, firſt I anſwer, that this book is not canonicall ſcripture, and therfore not to bee alledged for the determining of queſtions in controuerſie, nor for the confirming of doctrines of faith. Secondly, I anſwere that they hauehave corruptly tranſlated the originall text, for hee willeth vsus not to feare concerning our ſinnes forgiuen, but concerning the forgiueneſſe of them before they are remitted, leaſt wee ſhould ſecurely adde ſinne vntounto ſinne, becauſe forgiueneſſe is promiſed whenſoeuer wee repent, and ſo abuſe the merciemercy and long ſuffring of God to our iuſt condemnation. So that he forbiddeth not to beleeue certainly, that our ſinnes are remitted when God hath pardoned them, but he forbiddeth vsus to runne on in ſinne ſecurely, preſuming vponupon forgiuenes, as plainly appeareth by the originall text and the whole drift and ſcope of the place. For in the verſe going before he vſeth this ſpeech: Say not I hauehave ſinned, and what euill hath happened vntounto me, for the Lord is long ſuffring, but yet he will not diſmiſſe or acquit thee; and in this verſe hee biddeth vsus not to be without feare concerning the forgiueneſſe of ſinne, adding ſinne vntounto ſinne, that is, we muſt not goe on in ſinne preſuming vponupon forgiueneſſe: and verſ. 6. Doe not ſay that his merciemercy is great, he will forgiue my manifold ſinnes: 7. For merciemercy and wrath are ſwift with him; but vponupon ſinners his indignation ſhall reſt. 8. Doe not deferre to turne vntounto the Lord, neither put it off from day to day; for ſuddenly the wrath of the Lord ſhall breake foorth, and in thy ſecuritie thou ſhalt be deſtroyed, and thou ſhalt periſh in the time of vengeance. In all which words hee doth not take away the aſſurance of the forgiueneſſe of our ſinnes after we hauehave truly repented of them, but carnall ſecuritie and vaine preſumption, whereby men deferre their repentance vponupon hope of merciemercy and forgiuenes whenſoeuer they repent. Laſtly, though this place were to be vnderſtood concerning ſinnes forgiuen, yet the ſcope thereof is not to hinder our aſſurance of forgiueneſſe when we hauehave truly repented, but only that we doe not after wee hauehave obtained remiſſion of our ſinnes, take occaſion thereby of falling into ſinne againe, and ſo abuſe the merciemercy and goodneſſe of God, vſing it as an argument to mooue vsus to goe on in ſinne, becauſe the Lord vponupon our repentance is alwaies readie to receiue vsus to merciemercy.