An Excellent Treatise of Comforting Such as Are Troubled about Their Predestination, Taken out of the Second Answer of Master Beza, to Doctor Andreas, in the Act of Their Colloquy at Mompelgart, etc.

Unless (says D. Andreas) regeneration be always united to baptism, and remains in such as are baptized, how should the troubled consciences of those be eased and comforted, who because they feel not in themselves any good motions of God's holy Spirit, find no other refuge, but the word and sacraments, especially the sacrament of Baptism? Now this remedy would be of small force, except it be opposed against those imaginations, which the devil casts into a troubled heart; indeed, except it taught such, that God is greater than our heart, who in Baptism has not only offered us the adoption of sons, but has indeed bestowed the same upon us: as it is said by Christ, He that believes, and is baptized, shall be saved. And by Paul, You who are baptized, have put on Christ. David, being armed with the like comfort from his circumcision, feared not to join battle with that great giant Goliath: and if this were not so, it must needs follow, that Baptism were nothing else but an idle ceremony, and also the persons of the Trinity would be thought liars. Therefore those afflicted men, when Satan assaults them, must resist him with these words: Depart from me Satan, you have neither part nor portion in the inheritance of my soul, because I am baptized in the name of the holy Trinity, and so am truly made the son of God by adoption. And are these the strong weapons, which so many times, and in so many words, have been objected against me by D. Andreas, and whereby he has gotten the victory? But because this his reason is somewhat intricate, I will explain it after this sort. First, for the place of scripture which he alleges, namely, that God is greater than our hearts: it is so far from comforting an afflicted conscience, that it will rather drive him to despair. Neither does John (1 John 3:20) make mention of it, to ease such as are in despair, showing to them by that sentence, the greatness of God's mercies; but rather that he might thereby, even bruise in pieces the hearts of proud persons, when they consider the greatness of God's majesty. And for the other place, when as a man doubts of his salvation, and feels no testimonies of faith in himself, (for such a one we here speak of) what comfort, think you, can he have in these words: He that believes, and is baptized, shall be saved? For he would rather reason contrarily thus: I indeed am baptized, yet for all that I believe not, and therefore my Baptism is not availing, I must needs be condemned. For the saying of Augustine in his treatise upon John 6 is very true, who speaking of Simon Magus, says, What good did it to him to be baptized? Brag not therefore, says he, that you are baptized, as though that were sufficient for you, to inherit the kingdom of heaven. As for the place of Paul, Galatians 3, I showed plainly before, how D. Andreas did violently wrest it to his purpose.

Neither are his reasons taken from the absurdity that would follow, of more force than the former, albeit he makes them special pillars to underpin the truth of his cause. For, I pray you, is God of less truth, because his truth is neglected, and derided of them that contemn it? Is the ceremony of Baptism therefore in vain, because some refuse the grace offered in Baptism: others (if we may believe D. Andreas) reject that grace when they have received it? What? Is not the gospel therefore the power of God to salvation, because it is to such as believe not, the savor of death to eternal death? May not the Supper of the Lord, be a pledge of God's covenant, because so many abuse these holy signs, or, (as D. Andreas is of opinion) the very body and blood of our Savior Christ? And, that I may reason from that which is true in the experience of every child, can the sun be said to be without light, because they which are blind, and asleep, have no benefit by the light thereof, neither such as shut their eyes so close, that they will not enjoy the comfort of the light? But among all, this one is most childish, that D. Andreas will make this his principal argument, namely, that in vain did men, thus tempted, fly at all to Baptism, unless we conclude with him, that all such as are baptized, are in Baptism adopted the sons of God. For first, if this were a good consequent from baptism, it were in vain, for such an afflicted conscience, to gather to himself a testimony from the word of God, and the other sacrament of the Lord's Supper, unless we make all those to be in like sort regenerate and adopted, to whom the word of God is preached, and the Lord's Supper administered, either of which, for D. Andreas to affirm, is a bold untruth.

But to omit this, what if we grant this which D. Andreas requires concerning Baptism? May not for all that, any that is so tempted, by Satan's policy, refute this great comforter, by his own argument? After this sort: I will grant D. Andreas your question: suppose I have been baptized and adopted the son of God, yet seeing you teach, that the grace of God is not so sure but that I may fall from the same, as indeed I feel that I have grievously fallen, what do you now else but lift me up with one hand to heaven, and with the other cast me down into hell? What do you therefore mean to teach me those things which are so far from easing me, as that contrarily, they do more and more lay out to me my abominable and ungrateful heart? See now what sure consolation, consciences grievously afflicted may reap by this doctrine of their comforter D. Andreas.

Now if any be desirous to know, what spiritual comfort is most fitting to be ministered to consciences so troubled, I will show them that which is grounded upon a sure foundation, and which I myself have often found to be true in my own experience: the which also I purpose to handle more largely, for the benefit of the Christian reader. First therefore we teach, contrarily to that which D. Andreas does most falsely object against us, that the eternal decree, or as Paul speaks, the purpose of God, must not be sought in the bottomless counsel of God, but rather in the manifestation of it, namely, in his vocation, by the word and sacraments. This I speak of such as are of years of discretion, as they must needs be, whom we seek to comfort in this place.

Now because that external vocation is not proper only to the elect (for many are called, but few are chosen) but such a vocation as is effectual, that is, whereby the understanding is not only enlightened with the saving knowledge of God, but in the will also there is created a true, though not a perfect hatred of sin, from where arises an abhorring of sin, and love of that which is good, or rather a desire to will, and do that which is right. Therefore when we see one thus dangerously tempted, we apply to his afflicted conscience, that true Nepenthes, and comfortable and restorative medicine, which is taken from God's effectual vocation, as it were out of an apothecary's box.

If therefore I have to do with such a one, who either was never called by the preaching of the gospel, or if he were called, yet seems both to himself and others, never to have regarded him that called: and hence concludes that he is not in the number of them, whom God has purposed to take pity upon: I at once tell him, that Satan plays the sophist, in teaching him thus to conclude: for this his reason is as untrue, as if a man looking at midnight, and seeing that the sun is not then risen, should therefore affirm that it would never rise. And this is that which when I objected to Doctor Andreas, page 482, he very boldly corrupting my meaning printed this as my assertion, Say to a man that is afflicted, the sun is risen, although as yet it be not risen. But I teach not lies, however this depravation of my words came from Doctor Andreas's printers, or himself. And whereas Doctor Andreas excepted, that this consolation were to no purpose, because he that was afflicted might doubt whether this sun would ever rise or not: I answered to him, that which the printers have quite left out, and which I will now therefore more fully repeat. I was accustomed therefore to tell the party thus troubled, after he had forsaken his false and [reconstructed: devilish] position: that although an external vocation were not of force enough to appease an afflicted conscience, yet it was of sufficient force and efficacy against the devil. For I tell him that they which never had external nor internal calling, they (if we regard an ordinary calling) must needs perish: but whoever is once called, he has set as it were his foot in the first entry into the kingdom of heaven: and unless it be by his own default, he shall come afterwards into the courts of God, and so by degrees into his Majesty's palace. And for the confirmation of this, I use various ways. For why, say I, do you doubt of his good will towards you, who in mercy has sent me a minister to call you to him? You have no cause, unless you allege the number of your sins. If this be all, why, oppose the infinite greatness of God's mercy against your sins, who has sent me to bring you to him. The Lord vouchsafes to bring you into the way of the elect, why are you a stumbling block to yourself, and refuse to follow him? If you feel not as yet inwardly yourself to be stirred forward, pray that you may — know this for a most sure truth, that this desire in you is a pledge of God's fatherly good will towards you. He neither can, nor will be wanting to this which he has stirred up in you. After these exhortations, I show him, how some are called at the eleventh hour, how the Gentiles after many thousand years were called to be God's people, how the thief was saved upon the cross: these and other remedies I used, whereof, I never remember, that it repented me.

But if I deal with such as have before obeyed the Lord's calling, and either by reason of some grievous sin into which they have fallen, or because they have absented themselves from the church of God, or in that they, refusing public and private admonitions, have been offensive to the church, or which in my experience, has befallen many very good and godly persons, while they satisfy not themselves they are so altogether busily conversant in reprehending and judging themselves that they for a while forget the mercy of God: with these, to omit such as for some natural infirmities, are, if they procure not speedy help of some expert minister, most dangerously tempted, with these I say, I use this order.

First, I desire that they make known to me, that which especially grieves [reconstructed: them], and as I understand both, the thing, and measure thereof by them: I take special care of this, that they being already overmuch cast down, that I then, by the severe denunciation of the law, do not quite overturn them: yet so as that I do not altogether withdraw them either from condemning their former sins, or the meditation of God's judgment: And so, as much as I can, I temper the words of consolation, as that I nothing cloak God's anger against them for their sins.

After I have thus prepared them, I then demand, whether they have ever been in this case or no? No, (say they, for the most part) the time was, when I was in great joy and peace of conscience I served the Lord, then was I a happy person, full of faith, full of hope: But now, wretch that I am, I have lost my first love, and there is nothing that vexes me more, than to remember those times past. But say I, whether consideration is more grievous to you, the apprehension of God's judgments, or the dislike of yourself that you should offend so gracious and so loving a father? Both, say they, but especially the latter. Therefore, say I, sin also displeases you in that it is sin, namely, because it is evil, and God who is goodness itself, is offended with it? It is even as you told us, say they, and I am now ashamed that so vile and wicked a wretch as myself, should come before so gracious and merciful a father. Then I tell them, that no man is offended, but rather is glad, when he can injure one whom he hates: this they grant, and withal say, God forbid, that although the Lord hate me, I in like sort should hate him, to whom, if it were possible, I would be reconciled again. Then I add this: Be of good comfort, my dear brother, you are in good case. For who can love God, especially when he is wounded by him? Who can bewail the loss of his friendship? Who can desire to come again into his favor, but he, whom God still loves although for a time he is angry with him? Except perhaps you have not learned thus much, that the knowledge of our salvation comes not from flesh and blood, but from God himself, who first vouchsafed to instruct us, and from Christ Jesus, manifesting the father to us: And that it is God's blessing, that we do love God, who loved us first, when we were his enemies. You have therefore, my good brother, just cause, why you should be greatly displeased with many things past, but there is no cause why you should despair. Briefly, you have inwardly, and, as it were, dwelling with you, evident testimonies of your future reconciliation with God: especially if you cease not to pray to him earnestly, who has laid the foundation of repentance in you, to wit, a dislike of sin, and a desire to be reconciled to him. The sheep which wandered out of the fold ceased not to be a sheep, although it went astray for a time: you now are that sheep, to whom that faithful shepherd of all those sheep, which the father has committed to him, leaving those ninety and nine, does not so much by my ministry, declare that he seeks you, as having already sought you, though you not seeking him, has indeed found you. Knock (says he) and it shall be opened to you. And have you now forgotten those promises, which were so often made to them that repent? And also which they had experience of, who in the sight of the world were in a desperate case. But I, says he, again feel no motions of the Comforter, I have now no sense of faith, or hope: but I feel all the contrary. In fact, say I, you deceive yourself, as I told you before. For it is the Comforter alone, which teaches you to hate sin, not so much for the punishment, as because it is evil and displeases God, although he shows not himself so fully at the first: because you had so many ways grievously offended him, as that he seems for a while quite to forsake you. And, that you have not quite lost him, but that he is yet in some secret corner of your soul, from where at your instant prayers he will show himself to you, this will plainly declare to you, which I now admonish you of the second time. But let us grant as much as you can say: yet, sure it is, that your faith was not dead, but only possessed with a spiritual lethargy. You lived in the womb of your mother, and there were ignorant of your life. A drunken man, although he loses for a time the use of reason, and also of his limbs, yet he never loses reason itself. You would think that in winter the trees were dead, but they spring again in the summer season. At night the sun sets, but in the next morning it rises again. And how often see we by experience, that he which at one time took the foil in a combat, at another did win the prize? And know this, that in the spiritual combat of the flesh with the spirit, the like we may see in many, partly by reason of the weakness of our nature, partly through sloth to resist, and partly for default to beware. To these he replies, for such temptations are very hardly removed, I would to God, says he, I could persuade myself that these promises belonged to me. For my present estate constrains me to doubt, whether I am the child of God, or not.

Laus Christo nescia finis.