they should content themselues with and stay vpon his manifested wil labouring in sinceritie and simplicitie of minde to know and obey that onely which he hath reuealed vnto vs by his law Now then if they vnderstand their maior proposition of anie parte of the will of God not reuealed vnto vs they saye right but sith they speake it and meane it of that that is disclosed vnto vs in his word they speake falsely For as he that knoweth not the will of God either manifested in the law and Gospell and that also concerning such things as appertaine to our saluation or his not reuealed will that is his secret and vnknowne wil to vs in such matters as belong not to our saluation as in the wonderfull gouernement of his Church translation of Empires c. can not be assured of eternall life and this indeede is the state of al the heathen of the world outwardly and of many other besides So one the other side he that knoweth beleeueth obeyeth in some acceptable measure the reuealed will of God for by knowing God we do according to god his word vnderstand beleefe and obedience can not choose but in those fruites of his faith know and be well assured that he is one put a parte to be a plentifull partaker of all Gods graces concerning this life and that which is to come And this is that Christ meaneth when he saith Iohn 17. This is life eternall to know thee to be the only true God and him whome thou hast sent Iesus Christ But the faithfull though they knowe not or be ignorant of the hidden and secret will of God as it is meete indeed they be so yet are very well acquainted with his reuealed and manifested whether it be in the lawe for obedience or in the gospell for faith and therefore cannot be ignorant of the grace of God toward them and their saluation but do certainely know it For to that end was the law manifested at our first creation and afterwards repeated againe that we might know both that there is a God and also what manner of god he is and that he will haue vs to be like vnto himselfe or else that wee shall finde him a sharp and sore punisher of iniquitie and sinne and afterwards the Gospell concerning the Messiah to come was published that so we might both know and be assured of forgiuenesse of sinnes and reconciliation before God And let this suffice for aunswer to the maior Now touching the minor propositiō or assumption cōfirmed by the places before alleadged if we aunswere or truely expound the places we shall then sufficiently perceiue how weake it is for the confirmation of that wherevnto they are alleadged For the place of Isaiah whether we consider the generall drift of the Prophet in that chapter which is to comforte the Church by propounding vnto them manie sweet promises specially in the 11. first verses of the chapter or respect the particular words that they presse yet shall we see that no such thing as the discomfort of doubting or distrust can be inferred therevpon but rather strong and sound consolation for ouer besides the scope of the Prophet already touched the holy Ghost mindeth to shew in ver 12.13 in an excellent and loftie forme of words that the promises before made shall certainely be performed And this confirmation of gods promises is drawn from two speciall places First from a comparison of all creatures with the creator himself whose nature strēgth labour c. do approch nothing neare vnto God and good reason it should so be not onely because that that they haue they haue frō him he is greater then all yea without them able to do what he will this is conteined in the 12.13.14.15.16.17 verses and the other is from a declaration of Gods singular grace and workes vouchsafed particularly to Abraham and to his seede not onelie after the flesh but after the spirite that is to say the Church in the rest of the verses Now in the particular verses before rehearsed there are three arguments of the comparison the first is drawne from the Almightie power of God which is manifested by his creating and sustaining of all things in the 12. verse the second from his infinite and incomprehensible wisedome in the 13. and 14. ver and the third from his infinite maiestie and might in the 15.16.17 ver Now what is ther here that may maintaine doubting or rather may not minister comforte speciallie to his owne people for whom it is prouided and to whome it is pronounced as may appeare by the first verse of the chapter it selfe Or howe doth it confirme that for which it is alleadged that no man knoweth the will of God concerning grace and eternall saluation whereas we see it prooneth rather that God hath no need of man in any respect either to waye and search out his spirit or els as a man of his coūsels or as his counsellour to instruct and teach him And we may almost say the same touching the place of Romanes 11. For the Apostle hauing before that 11. chapter spoken of the reiectiō of the Iewes the election of the Gētiles affirming yet notwithstāding that when the fulnes of the Gentiles was come in the Iewes should for al their present casting of in their posteritiy or successors be called he ceased with that same wonderfull wisdome of God in that heauenly worke or ministery which he would haue men rather religiously to reuerence then curiously and profanely to search after specialy beyond the bondes that God hath reuealed crieth out in the verse going before this and in this and those that followe laboureth hy a threfold bridle as I may say to repres the sacrilegious boldnes of sundry men First because God is most wise which he expresseth in this verse and that therefore it should be most absurd yea vtterly and altogeather wicked to measure him after our owne folly Secondly that he is debter to no man and that he declareth verse 35. but rather surmounteth their wickednes with his goodnesse and that therefore no man can iustly complaine of any iniury that he doth him Thirdly that for his glory sake all things were made verse 36. and that therefore we should referre them all to his glory and at no hand to thinke it safe or lawfull for vs to dispute or reasō the matter with him Now what is here for doubting which is the maine matter or what sentēce or sillable to prooue this that no man knoweth or can knowe Gods minde touching his grace and eternall saluation because God is most wise yea onely wise as the Apostle speaketh 1. Tim. 1 17. shall no man therfore feele his fauour or assure his owne heart that the grace of forgiuenes of sinnes and the blessing of eternall life belōg vnto him Surely it is a lewse and bad consequent and we should be so farre from imbracing of it that we should say vnto it
speaking of heauenly matters and particularly of the forgiuenesse of sinnes do vse tearmes of doubting seeme doubtfully to promise fauoure to penitēt persons Amongst whcih I remember not that they haue alleadged any more then 2. Samuel 16.12 Amos 5.15 Ioel 2.14 Ion. 3.9 Sauing that they haue produced a place out of Daniel 4. ver 24. where indeede in the greeke text in Ieroms latine translation there is vsed a article of doubting as perhaps or it may be there will be a healing of thy sinnes Whereas the word that the Prophet vseth doth in the hebrewe signifie rather a manifest asseueration or affirmation as though he should say loe there shall be an healing of thine errour This not onely agreeing better with the Prophets purpose which as it was in the first part of the verse to instruct the king by holy coūsell to breake off his sinnes through righteousnes his iniquities by shewing fauour to the afflicted so in this part he performing that that was prescribed in the former to comfort him This also being an vsual thing in duties of obedience and holy precepts deliuered to adioyne sweete and comfortable promises that so they might see their labour and loue in the Lord should not be lost Neither may we thinke the Prophet either to be ignorant of this in himselfe or vnwilling to propound it to others that vpon obedience of Gods will and sincere repentance men should certenly finde fauour with the Lord which he might haue called into question if he should haue spoken so doubtfully But les vs graunt that the words were commonly or for the most part vsed to expresse doubting or distrust wil this followe therevpon that they would faine inferre namely that therefore Gods children should doubt of the forgiuenes of their sinnes and eternall life Nay for first it is not cleare and certen whether Nabuchadnezer to whome these words were directed were an elected chlid of God yea or no and we knowe that the question concerneth them that are called and iustified and sanctified in some measure and so shall be eternally saued Besides whether can we tell that that which was in him of terrour and feare were sound or hypocriticall or whether he continued or whether Daniel hauing extraordinary and many personall things also reuealed vnto him foresawe what should become of him In such cases we see and to such persons many things may be deliuered as if it were doubtingly whereas with persons of other qualities and callings other courses must be obserued But put the hardest we haue yet another aunsweare vnto this place namely that the Prophet vseth this manner of speach both to note the difficultie and the excellencie of the things he required at the kings hands men imagining repentance conuerting to God taking away of sinnes c. to be a very easie and sleight matter which indeede causeth them not to esteeme the grace according to the worthinesse thereof nor to striue therevnto as they should and also to cause him and in him all others the more to indeauoure the attaining thereof and strengthening of themselues therein because things so hardly atcheiued and of such dignity indeed would not be sleightely or lightly let goe And let this suffice or satisfie for this place Let vs come to the rest already quoted and examine them 1 The first place is the 2. Sammuel 16.12 It may be that the Lord will looke on mine affliction and doe me good for his cursing this day They are the wordes of Dauid to Abishai who would very willingly haue slaine Shimei rayling vpon the king his master and nowe flying from the face of his sonne Abshalon where vnto ouer and besides that that hath bin said before touching the place of Daniel we may adde this it is hard vpon all the wordes of good men to inferre either the lawefulnesse of their speaches or a doctrine either contrary to the truth of the word in other places or not warranted thereby For as that is true in Salomon that where there are many vvords there is much sinne so that is likewise true that the Apostle Iames saith he is a iust man that hath not offended with his tongue Many times feare griefe hastines hatred worldly loue and other passions carrie them very farre as we may perceiue not onely in Dauid himselfe but in sundry other of Gods children as Ieremy Woe is me my mother c. chap. 15. 10. and Peter M. fauour or be good vnto thy selfe Math. 16. Lastly he speaketh here but of an outward mercie of which many a good man considering his owne vnworthinesse and how they are but promised vpon condition may easily doubt and yet offer no iniury to Gods grace for he giueth these things as pleaseth him indifferently to the good and the badde nor much discomfort to his owne heart And what is this to spirituall heauenly geaces all which as they do proceed frō the free fauour of god toward vs in Iesus Christ so are they promised vnto vs and propounded vnto vs absolutely and without condition and therefore they nowe assured in themselues ministring the more hope vnto the hearts of the faithfull And if there be a condition annexed as I deny not but sometimes there is it is but for the better strengthening of vs therein whilest that he that promiseth vs giueth vs strength to performe the couenants and condition and so both we in his grace haue the more certaine assurance and he might the more plainely and fully crowne his owne graces in vs. 2 The next place is Amos 5.15 Hate the euill and loue the good and establish iudgemēt in the gate it may the Lord God of Hostes will be mercifull to the remnant of Ioseph which place though it may in some sort be answered by that which is put downe already if men will well viewe and marke that which hath beene deliuered yet it shall not be amisse to adde some particular thing for the further declaration and explanation thereof The Prophet had to deale with a straunge kinde of people not onely such as were giuen ouer to idolatrie and other particular iniquities hatred of the Prophets oppressing of the poore c. But such as yet notwithstanding iustified themselues and said that the Lord of hosts was with them No doubt but they that were thus exalted in themselues and that without anie cause had neede by all good meanes to be humbled And they that were thus hypocriticall not onely to deceiue others but to dallie with their owne hearts and to thinke that God and iniquitie could stand well together had need to be sent back to be instructed to soūd their owne soules well And that causeth the Prophet to deale with them as he doth in this place But what is this to gods people who through his grace are restrained from these high and hainous iniquities who are so farre of from deceiuing their owne hearts in a vaine imagination that notwithstanding their sinne God is
A DISCOVRSE TOVCHING THE DOCTRINE OF DOVBTING In which not onely the principall arguments that our popish aduersaries vse for the establishing of that discomfortable opinion are plainely and truely aunswered But also sundrie suggestions of Sathan tending to the maintenance of that in the mindes of the faithfull fully satisfied and that with singuler comfort also VVritten long since by T. W. and now published for the profit of the people of God PRINTED BY IOHN LEGAT Printer to the Vniuersitie of Cambridge 1598. TO THE RIGHT HONOVRABLE AND HIS VERIE GOOD LORD AND LADIE THE LORD EDWARD EARLE OF BEDFORD AND THE LADIE LVCIE HIS WIFE AND TO THE RIGHT WORSHIPFVLL AND HIS VERIE GOOD FRIENDS SIR IOHN HARRINGTON KNIGHT AND THE LADIE HIS WIFE T. W. vvisheth the aboundant riches of all Gods mercies in this life and the full fruition of the Lord himselfe and all his fauours in that vvhich is to come through Christ THe life of christian men womē here vpon earth is not without cause right honourable and right worshipfull neither yet vnfitely compared by the holye ghost in the canonicall Scriptures to a continuall combate and warfaire Of which as the written vvord it selfe in the sound doctrine and approoued examples thereof concerning this point doth beare faithfull witnes so if god would giue vs grace carefullie to obserue either other men or our selues in such sorte as vve ought or could not but quicklie finde good warrantise for it in the vvorld likewise For confirmation whereof if vve had no more but on the other side the darke doctrine of poperie euerie vvhere assaying to persvvade yea to driue men to doubting and on the other side the diffidence and distrustfulnesse that naturally we carrie about with vs in our hearts it were as a man might say more then sufficiēt Touching the popish opinion it is certainelie pitifull that they can see no other vvaye or meane to preuent proude presumption but to incurre the daunger of distrust and doubting And it is the more pitifull doubtlesse by hovv much both in Gods religion yea and in mans reason also they can not but know confesse that euery singular vertue or good worke hath two sins set against it the one as disagreeing from it the other as contrarie to it The vertue or good worke as we nowe call it here is trust in God then what can be a more excellent vvorke sith our Sauiour saith This is the worke of Christ that ye beleeue in him whō he hath sent And vvhat is more contrarie to it then to doubt or distrust and vvhat is more disagreeing from it thē Lucifer-like presūption And yet euen againe I say it is the more pitifull by howe much it crosseth euen their ovvne opinion practise For how can that cōceit of theirs touching merit before Christ and specially of meriting eternall life stand with the doctrine of doubting seeing that merite or absolute obedience specially if men deale with one that is iust as Christ who is iustice it selfe must needes shutt out doubting touching that we are sure we haue deserued and he cannot choose but of iustice giue and graunt But such vaine fantesies must they fall into that fall avvaie from the faith and trueth of the worde and vvill lift vp thēselves against Christ our Sauiour that so refusing grace offered and feeling it where it is not to bee found they might vanish avvay through the disquietnes of their spirits in the vaine imaginations of their ovvne mindes Concerning the other it is verie lamentable that in so large aboundance of Gods gracious promises and in so faithfull and continuall performance of them speciallie to his owne people whereof not onely the vvord but the vvorld doth yeeld vs an infinite cloude of vvitnesses mens mindes should yet be replenished vvith fearefulnesse and doubting But such and so great is Sathans malice against vs and so dull and slow of heart are vve to beleeue speciallie when we regard our manifold vnworthinesse our grieuous transgressions or the seueritie and iustice of the Lords iudgements that it is more then marueilous if anie man be found in better estate considering I say either vvhat we are by nature or regarding withall what after our inlighting and regeneration begunne in vs a world there is of reliques remainder of corruption in vs which though they doe not vtterly deface and put out the good worke of God in vs because it is to maiesticall and povverfull to be battered and beaten downe by so weake an aduersarie yet do they so backward and hinder the same that in this life vvee can not attaine to that fulnesse of faith which we greatly hunger and thirst after and though through gods goodnes we haue gained somewhat yet many times we finde those graces so eclipsed and darkened in vs that they seeme to be as if they vvere not But what meane we to trauaile in the strengthning of these points vvhich in euerye mans minde and mouth almost are so cleare and vsuall as nothing more The thing rather that we should striue vnto is this namely that sith by corrupt opinions we are or may be dayly assaulted outwardly and by Sathans subtle suggestions and our owne cursed corruptions vve are continually prouoked inwardly as to euerie other euill generally so particularly to this sore sicknesse of our soules distrust or doubting we should in the holy wisedome cleare light of Gods vvorde and also by the all sufficient strength and power of the blessed spirite so labour to looke vnto our selues as that we suffer not our selues either to be infected vvith the pleasaunt poyson of false doctrine or to bee drawne to discomfort through the doubtfullnesse of our hearts For as the former hazerdeth what saie I nay ouerthroweth the health of our soules that more dangerously by much then any bodily poison doth or can doe the state of our outward man for in the middest of this the minde may be safe and sure whereas in the other specially persisted in there insueth euerlasting destruction both of bodie and soule so the latter strongly haleth downe vpō vs and violently bringeth vnto vs all heauinesse of heart and fearefull disquitnesse and togeather with the same as a peculiar effect thereof all manner of vnwillingnesse vnfitnesse and disabilitie in and about the seruice of Christ whether publikely in the congregation or priuately in the familie as also for the carefull accomplishment of our Christian duties either at home or abroad For what likelihood or probability is there that he shall appeare before god or doe good vnto mē whose spirit is disquieted within him seeing that a quiet spirit is a thing much set by before god and fitteth vs also for naturall duties These great difcfiulties dangers are not nay cannot be discerned but by the light of the word neither indeede can the euill of them be preuented and beatē backe but by carefull taking vnto vs and dailie vsing of all the armour that Christ himselfe and not
light of truth and smale strength of perswasion that God by his word outwardly and by his spirit inwardly hath bene pleased to worke in the hearts of them that belong vnto him And of this sort are their imaginations of iustification before God by workes of the Popes absolute supremacy authority ouer all of the sufficiency of the sacrifice of the masse of inuocation of dead Saints and Angels with a thousand such like abhominations and sinnes all which do both derogate and deface the excellency and sufficiency of our Sauiour Christs person nature offices names and all and also snare intangle mens mindes for whose safety and good they would seeme to prouide in this such other conceits of their owne forgery for though it be pleasant to flesh and blood to heare much of mans merits mans freewil and many such like that they hould all tending to puffe vp man that against God yet indeede to speake the truth what peace or coÌ„fort can there be in these things when man 's owne knowledge both before after regeneratioÌ„ shal within himselfe in others directly staÌ„d vp against the same To take one or two of theÌ„ that so by theÌ„ we may iudge of the rest What maÌ„ that knoweth or feeleth not onely his backwardnes to good things but his inclination ready good will to all euill and that not onely before inlightening but after also will so much as suppose that he can deserue any thing before god especially if he do well diligently obserue his owne waies workes in thoughts in desires in word in deed he euery day yea euery houre of a day yea I wil say more euery minute of an houre sinning highly and heinously all these waies Again what hope caÌ„ the heart haue in invocating any other theÌ„ the true euerliuing god Where first men knowe not whether they heare their praiers or no secondly they may doubt of their good will towards them as of a thing very vncerten thirdly be past al doubt of their ability to help And what vncertenty is this nay what a dangerous and deadly rocke is it to fling men vpon not only as in regard of things appertaining to this life which is much but as in regard of their soules that that is to come which is more And yet of all other most heauy for a Christian man as in regard of his owne particular to thinke vpon this is one that they teach all men in euery place to doubt of their iustification and saluation As though forsooth mans heart were not â—o much inclined to diffidence distrustfulnes either by their own corruption or Satans malice against them but that these as the deuills bellowes and blowefiers must make it to burne and to flame out euen to the vtter wasting what in theÌ„ lieth of all those that are infected with this poison And least they should seeme to be madde without reason and to thrust an other into spirituall madnes also they alleadge scriptures lash out reasons pretend authority of fathers and doctours and I cannot tell what as though with a mightie voice of great waters they would carrie all downe hand smooth as we say before them These things when I considered I did not onely in holy zeale against the common adversary but in care of the peace for mine owne soule and in love towards other men thinke vpon some thing that might serue for the confutation of the aduersarie and for the confirmation and establishing of vs in the present truth And though it be true that the ouerthrowe of errour and falshood be in some sort the vnderpropping of truth and veritie yet haue not I assaied for the staâ—e of my selfe and others onely to supplant corruption an vntruth but also to defend that truth that God hath propounded in his word and we heare sounded in our Churches namely that euery faithfull man ought to be certenly assured of his free iustification and euerlasting saluation through Christ And herein I haue purposed and mind through Gods goodnes to performe and obserue this order following that is first to answere whatsoeuer they say and obiect against this truth And then afterwards to ratifie and confirme it And this I take to be necessarie not onely because our aduersaries forces being weakened yea vtterly ouerthrown our own may be found to be the more strong and better able to staÌ„d in the day of a newe assault if euer the aduersary should dare to attempt the giuing thereof but also because euill and corruption being first remooued out of the heads hearts of men the truth tendered might finde the better entertainment there For euen as a good gardiner or husbandman laboureth first to fit the ground for seed and hearbe by digging and tilling of it and in rooting out noysome and bad things assaieth to make it meet for the good seed â—e purposeth to sow or set there So must we doe then when we offer or mind to make fruitful in meÌ„s mindes the seede of the truth and word of God not onely doing what we can to remooue and take away the naturall blindenesse and ignorance of God and good things that is in men yea and that same seede of errour and heresie that Satan by himselfe and his supposts in malice against God and mischiefe towards men hath cast and spread abroad in the world but also to plant cause to thriue the word of truth and life All our aduersaries arguments are drawne either from diuine authoritie as the holy scriptures and word of God foulie wrested and misvnderstood as when we come to the handling of the places which they obiect shall I doubt not through Gods goodnes plainely appeare or els froÌ„ humane testimonies and reason of which sure we need make no great reckoning not onely because they are as easily reiected as alleadged but also because we acknowledge no other obiect or ground of our consciences to stay ourselues vpon but the holy scriptures or writteÌ„ word of God And therefore sauing that we would haue all to vnderstand yea euen the very adversaries themselues that they are not able for the defence of falshood through the malice of Satan and their owne corruption to alleadge any thing which through the grace of God shed abroad into our hearts and the light of truth vouchsafed vnto vs we are not able both plainely to discrie and sufficieÌ„tly to coÌ„fute we might let al that passe without any maÌ„ner of touch at all we wil begin first with those things they alleadge out of scriptures because they onely indeed are materiall so afterwards come to humane authorities Nowe because the scriptures of God are not vnrightly deuided into the old and newe Testament and they alleadge somewhat out of both for the maintenance of this corrupt point we will first answere the places of the old Testament and after of the newe Places out of the old Testament They commonly alleadge from thence such places as
any grace in himselfe from god but also to speake of them as time and occasion serued he foūd by experience that he was so farre of to shutt God out from ordering and disposing of all these men and their matters that he tooke it rather for fury and madnesse in men to think otherwise specially seeing both men matters plainely say that there is nothing be it neuer so smale but that all and euery one of them are gouerned according to the becke and good pleasure of almighty God And as for mā himselfe he was so far of frō guiding gouerning these things that either he knewe not his owne estate in the things themselues or els if he had them whether they were things worthy either to be beloued or to be hated he could not tell howe to vse them Nowe what will this auaile to prooue doubting for our good estate and forgiuenesse of our sinnes before God whereas it speaketh that the vnregenerate whose beastly blindnesse and blockishnes is so great that neither can they discerne of Gods administration gouernment of their owne estate and condition nor of the things that God in mercy or iudgement hath beene pleased to lay vpon them Surely they are so wide and indeede vnnaturall vnreasonable that from meere naturall men will iudge of those that are inlightened and sanctified from God But we will leaue this and proceed to the sifting examining and answering of such places as they produce and alleadge out of the newe Testament specially such as they make most account of and presse most as they that must beare the stresse of this cause Places out of the newe Testament 1 The first place which they obiect out of the newe Testament is Rom. 3. verse 28. which they turne thus We thinke that a man is iustified by faith without workes and therevpon they inferre and inforce that sith the Apostle vseth the worde of thinking that therefore no man can certenly affirme concerning his owne iustification But we haue many exceptions against this interpretations as first that though it be so in the old latine translation yet the word that the Apostle vseth in the originall is of a more sure and certen signification For the vvord signifieth to reason or to gather togeather or out of the premises to put downe a collected or sure assertion and the same to deliuer also in wordes or speech And this almost all the greeke interpreters the best expositors of their owne words haue obserued and specially Theophilactus who turneth the simple verbe that the Apostle vseth by a compound which signifieth by reasoning to euince together and out of such thinges as were not onely probablie but trulie put downe necessarilie to effect and conclude But suppose we had not this in iust and sufficient answer yet we know and beleeue that there is great difference betweene doubting and thinking the one alwaies containing in it and vnder it vncertaintie and the other manie times hauing certaintie adioyned with it For though we will not denie but that sometimes in the latin tongue the word to thinke is doubtingly vsed yet we shall finde in good and approued authors that very often it signifieth after the propounding of diuers opinions and sentences to choose out that which a man will affirme and mainteine And so we doubt of it in this place it implieth not a doubtfull and vncerten imagination for in a matter of so great importance the Apostle would not deale so sleightely with the Chuch and the members of it but an assured and steadfast affirmation which as yet may appeare by the nature of the greeke word aboue mentioned so me thinketh it is confirmed by the weight of the cause or matter the the Apostle hath in hand which is free iustification through faith in Christ of which howsoeuer sometimes some good men in the weaknesse of their faith and beholding of their owne vnworthinesse may or doe doubt yet the doctrine of it was is and euer shall be most sure and stable And therefore vnlesse they would cōtinually confound the tearmes of doubting and thinking this text or testimony will doe them no good And if it should be of such a doubtfull signification alwaies then must it so likewise in all places for that which is so at all times is the same euery where and cannot be varied as in respect of difference or distāce of place But that cannot be so for we shall see this word in other places namely in some places of this epistle cannot admit or receiue this doubtful sense and therefore not heare neither we will but take one in stead of all namely Rom. 8. verse 18. For I thinke that the afflictions of this present time are not worthy of the glorie which shal be shewed vnto vs. What shall we thinke that the Apostle doubted of this point whether that our sufferings here and the glory to be reuealed in the life to cōe were vnequal surely he knewe and felt well enough the great oddes and difference that is betwixt them and that maketh him in another place to say our light affliction which is hut for a while causeth vnto vs a far more excellent and eternall weight of glory And I suppose verily the grossest papist in the world and greatest merite-monger amongst them would not defend this that there is a partie betweene the sufferings of all or any of the Saints and the infinite and incomprehensible ioyes of eternall life Besides what Logitian is there that seeth not that there is in this argument falacia homo nymias that is as we may say of the equivocatiō or doubtfull and diuers signification of the word to thinke which though sometimes in some places it may signifie to doubt yet that hath bin shewed on this part yet here for the reasons aboue alleadged it must signifie certenty and assurednes though not of the feeling of this truth alwaies in the hearts and mindes of the godly who somtimes feele it and sometimes not yet of truth and certenty of the doctrine it selfe which can be no more vncerten then God himselfe from whome it cōmteh or thē the spirit it selfe by which the Apostle preached deliuered the same To conclude this is the plaine meaning of the Apostle that from the former disputation or points that before had bin handled he did necessarily gather finely cōclude that a christian or faithfull man was iustified through faith in Christ and not by the workes of the law And good reason he should conclude so out of the premisses for he had before euinced proued this that all men whether they were Iewes or Gentiles the Gentiles without the lawe the Iewes by vnder the lawe were sinners and transgressors of the lawe therefore destitute void of righteousnes in of themselues righteous they must be if they would be saued but that they could not be without Christs righteousnes the same apprehēded by faith only And therefore
alwaies constant like vnto it selfe it could not be so repugnant but either he commandeth feare to offend and holy care and endeuour to auoid sinne specially against our consciences and a desire to liue vnto god that is to saye godlilie righteouslie and soberly in this present euill world we not doubting and distrusting God and his promises but beeing iealous ouer our selues that not amisse suspecting our owne strengths he would haue vs wholy onely to depend vpon god or els enioyneth such feare and treÌ„bling as respecteth not Gods grace mercy as though he would not for Christs sake forgiue vs our sinnes beleeuing in him but our owne weakenes and infirmitie willing vs to keepe a good watch thereof least we offend be wanting in our duetie on the other side if anie thing be forbidden it is not faith or trust in God touching the forgiuenes of our sinnes but carnall securitie he telling vs that so farre forth as we respect our selues or our owne strength or staie therevpon we haue good cause both to suspect our selues and to tremble and feare because by nature wee are full of wauering and inconstancie and easilie urne aside and fall away vnlesse God vnderproppe vs and bring vs back againe when we haue straied And he that hath but halfe an eye as we say and wil well view and consider the text it selfe shall see that no other thing theÌ„ this can be gathered out of it and much lesse that grosse conceit of doubting and distrust But let vs proceed 5 Some other places they seeme to make shewe of as if it were to monster out of the newe testament that so they might in appearance of multitude make strong that which in truth and goodnesse of cause can neuer be vpheld To touch them all would be tedious and indeede needlesse to because nothing is or can be said out of them which is not of the same nature that the former and yet one or two more which they make the greatest account of we cannot or will not omit 1. Pet. 1. verse 17. They finde and vrge these words Passe the time of your dwelling here in feare Whervnto we say how oft will they presse this crambe or colewort more then tenne times sodde I call it so in the sense as they alleadge it and not otherwise howe often shall we tell that feare and doubting differ or wheÌ„ will they themselues shewe that they are all one He that will looke well into that which goeth before froÌ„ the beginning of the chapter alleadged hitherto and to that which followeth after shall perceiue that Peters purpose was to comfort and instruct and not to worke doubting and distrust And for this cause he had shewed that we that are by nature sinners haue yet through Gods free mercy obtained this fauour that we are from before all times elected and that by the strength of the eternall decree as if it were by a second creation we are becoÌ„e Gods sonnes through Christ by whose spirit also we are inwardly chaunged and outwardly likewise renued all through the ministrie of the word the blood of Iesus Christ that as he rose from the dead so both here in this life we shall rise to newenesse of life and in that which is to coÌ„e to heauenly and euerlasting glorie The way whereunto he sheweth to be such afflictions as we suffer in this life for the testimonie of Christ Which because they are not many times so taken to be nor so well and comfortably borne as they should be he doth not onely shewe vs that God in the middest of our sufferings replenisheth vs with vnspeakable ioy but also giueth vs two proppes to vphold our hearts true faith in the promises of God and assured hope patient looking for the life and ioy that is to come giuing vs also to vnderstand that euen the fruites of obedience which we yeelde in this life are sure pledges vnto vs of the souÌ„dnesse of our faith And what is here that commaundeth vs to doubt or rather that propoundeth not assurance vnto vs the grace of Gods eternall election Iesus Christs shedding of his blood the inward outward sanctification of the spirit and word a liuely faith a certaine hope a sincere obedience and what not all testifying vnto vs not onely the vanity but also the falshood of this popish assertioÌ„ So that we may see he is so farre off from ministring matter of doubtfulnesse and distrust that he rather yeeldeth strong consolation and by meanes thereof a peaceable and mightie perswasion of Gods grace and assured goodnesse toward vs in Christ dealing no otherwise here then as Paul hath done in sundrie places before expounded namely opposing feare to fleshly security which as we haue heard to much trust and confidence in our selues bringeth forth and not opposing it to doubtfulnesse distrust which is set against the grace of god and the assured trust and hope that we haue concerning our saluation Which as we may perceiue by that that goeth before some thinketh it will be euicted to that which followeth after for presently he addeth knoweing that yee were not redeemed with corruptible things as siluer and gold from your vaine conuersations by the traditions of the fathers Where we say that with the feare he wished them to haue he coupleth this excelleÌ„t knowledge of our redemption in Christ that as in the ministrie matter it selfe theris all assured certentie so in our sound knowledge thereof all doubtfulnesse and distrustfulnesse might be auoided because they seldome or neuer fall out but in things which are not surely knowne steadfastly beleeued or well and effectually felt 6 To this they adioyne another place out of the first chapter of his second epistle verse 10. where he saith Wherefore brethren giue rather dilâ—gence to make your calling and election sure Therefore say they the faithfull cannot be assured of their saluation But wee say this is ill inferred and as we shall heare anone no such thing to be gathered from it but the contrarie rather All doctrines must be gathered either from the generall scope of the place or froÌ„ the particular words wherewith that matter is deliuered Let them take which they wil and gather it if they can The purpose of the Apostle in the verses which goe before this is alleadged to prouoke theÌ„ to stedfast faith and the sound fruits thereof for the better stirring of them wherevnto he vseth two speciall reasons the one from the fruite and profite that they themselues and others should reape thereby and this is verse 8. the other from the miserable estate of them that are voide of this precious faith and the sincere fruites and effects thereof and this is verse 9. vpon which in this tenth verse he inferreth a conclusion as though he should say sith through faith and tha fruites thereof not onely much euill is auoided but grace and goodnes communicated and by those fruites our calling and
absolute and infinite in some measure vnto vs our knowledge comming from him and infused into vs doth intitle vs in our measure therevnto and yet notwistanding he in sense before the onely knower of the heart But as it is Gods good pleasure in his word to acquaint vs with this matter and by many meanes to labour not onely our knowledge therein but also our assurance thereof as we may perceiue by these notable sentences 2. Cor. 13. Prooue your selues whether ye are in that faith examine your selues c. He doubling this exhortation or commandement rather that so he might expresse the necessity and excellency of this point And the 1. Iohn 3. he saith that by the soūd loue in our hearts we knowe that we are of the truth and shall before him that is truth euen God himselfe assure our hearts And therefore as in naturall things we doe from the effects gather of the causes and that not onely probably but certenly for such as the cause is such are the effects so in spirituall things we may yea we ought to doe the like wherein though as in regard of others that are hypocrites we may be somtimes deceiued yet as in respect of our selues if we haue wise iudgement and be able to put a difference betweene things that differ we cannot lightly erre For the minor or assumption of this syllogisme we confesse it also to be true but yet in sense before the very selfe same seruing to cleare and answere this proposition that hath beene deliuered for answere to the maior But because they suppose this argument to be weake they adioine vnto it another as like it both for forme of reasoning pith or strength to proue as possible may be so that an egge is not so like to an egg as we haue in the prouerb then one of them is like another saying He that knoweth not the heart he cannot knowe touching his saluation for that were to search the heart and the reines of men which belōgeth onely vnto God But no man knoweth the heart for that is proper vnto God onely and therefore no man can knowe or be assured touching saluation Wherevnto though that which hath bin deliuered to the former may suffice for full aunswere yet a word or two more to this that so it may appeare they can say nothing but that which is or may be easily aunswered The maior if they vnderstand it of absolute and exact knowledge is vtterly false not onely because men in this life cannot attaine to such a knowledge but also because that the measure manner that God hath in his word revealed vnto his people is sufficient inough to strengthen their owne conscience and to make them by soūd effects and fruites charitably to iudge of others though it doe not or cannot intitle thē to that fulnesse thereof that is onely in the Lord himselfe And as for the proofe adioyned to this proposition it is of no force neither as in respect of this cause for God as we haue heard hath giuen in some measure that grace vnto men and specially to his childrē and yet hath neuer a whit the lesse thereof in himselfe or equalled them thereby vnto his maiesty The minor likewise is false for there are that knowe their owne hearts and in some measure are inabled by the graces of the spirit to sound other mens and that not onely extraordinarily as Peter did the heart of Ananias and Sapphira his wife Act. 5. but ordinarily as appeareth by the place of the proofe before alleadged and yet not rush into Gods office or be induced with absolute and infinite knowledge as he and therefore they are vtterly deceiued that obiect this But for finall answere in a word we say further Though he that in some measure knoweth the heart cannot absolutely knowe it as God because that which is in him in all fulnesse is is him according to the measure that God which distributeth his graces seeth good and therefore he cannot absolutely knowe either himselfe or others to be of the number of them that shall be saued as God or cannot be precedent or immediate matters iudge or determine thereof for indeed that were to be God and not man Yet by subsequent things or meanes men may knowe as if it were by effects from causes or by consequents of or from antecedents and not onely probably but truely and certenly gather concerning the matter And me thinketh this argument may well be retorted and cast backe againe thus against the aduersaries themselues He that knoweth in some measure his owne and other mens heart may from thence charitably gather for others and certainely conclude for himselfe touching the fauour of God and eternall life or else if this were not true the light raised in vs were darkenesse and of no vse But the faithfull doe in some good measure as hath bin shewed before receiue from God and feele in themselues this grace therefore they may know and be assured of it and by consequent need not to doubt though not as in regard of themselues for so who will not be ouerwhelmed therewith yet as in respect of God who is faithfull and fast in all his promises and graces whatsoeuer and therefore in this also 3 A third argument they inforce thus He that knoweth not Gods wil he cannot know Gods grace concerning himselfe and his saluation But no man knoweth the will of God according to that which is said who hath not knowne the minde of the Lord or who was his councellour which words are repeated Isaiah 48.13 Romanes 11.34 Therefore no man can know or be assured of his saluation But we will aunswer first vnto the maior or proposition by distinguishing secondly vnto the minor or assumption by explaning or expounding rightly the places alleadged God though he be but one and therefore as in regard of his own nature can haue but one will yet in respect of himselfe and men to whome he hath reuealed himselfe by his word who are by many meanes and waies distinguished from himselfe he hath indeed is truely said to haue a double wil that is one secret in himselfe the other reuealed to men specially to his people in his word And least wee should seeme to speake anie thing herein without warrant let vs mark what God himselfe saith in his law Deuter. 29. The secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may doe all the words of this lawe In this behalfe or matter respecting gods wil men are commonly sick of two sinnes that is curiositie to search further then god hath bin pleased to manifest and negligence or contēpt of that which is reuealed in these words and by this distinction God goeth about to represse and redresse both teaching men so to abstaine from beeing wise aboue measure and searching into his wayes councels and iudgements that are beyond their reach that yet
vs acquainted withal And we know that we must not iudge of this matter à priori as the school mē say that is by things going before for we knowe them not but by things following which may be discerned because they are described and set downe vnto vs in the word nor yet besides or without the word for then we shall wāder in darkenes more grosse then that of Egypt be ouertakē with many odd and swimming conceits But we must out of the word by consequents according to the word determine of the matter otherwise we shall not onely speake at aduenture but faile because there not else where God hath for this and al other matters misteries plainely and plentifully reuealed his will And though it be true that euen the writinges before the law was giuen and after it was deliuered doe describe this matter vnto vs yet wee must principally fetch it from the gospell because therein God doth especially discouer the decrees that he hath made with himself from before all times concerning our saluation in which Gospell we shall see more testimonies and tokens giuen vnto vs for the assurance of our hearts in it then as yet we haue heard of as Christs death yea the death of the crosse for the redemption of mankinde the mistery of the calling both of Iewes and Gentiles by the ministerie of the word saith and repentance giuen vnto men through the hearing of the word preached the iustifying and sauing of them which through faith beleeue in Christ and by meanes thereof take hold of him to eternall life and lastly the testimony pleadge of the spirit bearing record vnto our spirits that we are Gods sonnes yea heires yea fellow heires with our Sauiour Christ in which respect it is also else where called the earnest of our inheritance Ephesians the first ver 14. And this I thinke may suffice for this point 6 Their sixt argument or reason is thus framed He that hath not in himselfe the perfect obedience of gods law cannot certainely conclude that he pleaseth god but must of necessitie still doubt because we know that nothing can please god but perfect obedience and againe this condition is added to the law doe this and thou shalt liue also keepe the cōmaūdements c. But no mā hath in him that perfect obedience therefore no man can certainely conclude that he pleaseth God To all which we answer that we haue many things iustly to except against it As first that the maior or proposition is not onely fraile but false in the sense that they set it downe in yea though that it haue adioyned vnto it a double reason to strengthen it withall For a mā may haue a good thing yea that good thing they speak of namely perfect obedience in himself though not of himselfe and yet be sure that by reason of that which frō another is imputed vnto him he pleaseth God If they would haue dealt plainely and haue said thus he that hath neither in himselfe nor of himselfe perfect obedience cānot be sure that he pleaseth God and so haue adioyned vnto it such a minor as followeth namely that no man hath either in himselfe or of himselfe that perfect obedience therefore c. it had beene somewhat to the purpose I confesse but then their falshood would more easilie haue beene espied and that made them to halt or at the least to dissemble in vsing this terme onely in himselfe and leauing at that other of himselfe of which also no doubt they meane it and in other places inforce it very farre and that in plaine tearmes audible voice though here they mētiō it not For we the faithful I mean hauing the righteousnesse of Christ communicated and imputed vnto vs haue it in our selues though indeede not of our selues and from the same reape singular consolation and assurance yea much more then from anie righteousnesse wee haue or can haue of our owne For our owne could be no better when it were at the best then that which our first parentes had by creation and yet wee see that notwithstanding the excellencie and integritie thereof they were subiect to falling as the euent declared but wee ingrafted into Christ are free from that feare that so hauing in that and manie other respectes more then we lost in Adam our comfort might be the more large and certaine By all which we may perceiue that the Maior both in the words of it and in their meaning is vntrue or at the least cōmeth short of that it should in that it excludeth or mentioneth not the absolute and perfect obedience of our Sauiour with which beeing clothed as if it were with the vnspotted garment of our elder brother we cannot choose but stand as pure and cleane in the sight and presence of Almightie God As for the proofes adioyned to the proposition we confesse the trueth of them in themselus though we cannot but acknowledge that they are impertinently to no purpose alleadged or brought in here for though we haue none of our owne yet wee haue Christs absolute obedience imputed vnto vs which is as our owne in as much as he is our head and we his members and he and we make but one bodie in as much therefore as he is the person with whome onely God is well pleased and in whome alone he hath reconciled vs vnto himselfe accepting of his offring of himselfe once for all as a full and sufficient price not onely to pay our debts to redeeme vs out of prisō but to bring vs into the glorious liberty of the sonnes of god we should no more doubt of this then if one hauing paid our debtes we were sure to be acquitted and discharged thereof no not so much of this as of that because men that haue satisfied for vs may demaund it againe and molest vs if we pay it not whereas our Sauiour Christ will not or cannot doe in the exceeding pitie and compassion of his loue towardes vs any such thing And as for the places alleadged we aunswere that though in our faylings and fallinges we hauing not performed the thinges that are cōmaunded vs they may and doe make vs to doubt as in respect of our vnworthinesse yet neuer were they propounded by God to make vs doubt of or distrust his power good will c. towardes vs but rather as to sett out the absolute righteousnesse that is in him and our manifold and continuall breaches of his lawe so it may cause vs to go out of our selues to fly frō him as a seuere iudge and to runne vnto Iesus Christ who is placed betweene him and vs not onely to remooue and take away all his wrath but to purchase all his fauour and so the lawe by that meanes both in the light of it and in the threts of it our breaking of it euery way indeed become as the Apostle saith our scholmaster to lead vs vnto Christ And
ministers to publish it spread it abroad and all as men mindeful of and carefull for the glory of our God to addorne and beutifie it and to doe what we can in holy life to make it honourable And so is it that Christ saith and meaneth also Ioh. 17. where speaking of his Apostles he affirmeth That they kept the word of his heauenly father And therefore also to such as after this manner imbrace the doctrine of the Gospell and professe it beleeue it and obey it in some measure are very large and excellent graces promised as iustification sanctification and glorification c. not because imperfect workes can merite or deserue any more at Gods handes then grosse corruptions for as in regard of his absolute iustice no imperfect thing can please him but because that God through his mercie and Christs obedience is pleased as to forgiue and forget our defects so to crowne his owne graces in vs and by these large promises and performances also to whett vs vnto perfection in this life though indeed we can neuer here attaine thereto Now the maior beeing thus expounded and these words to keep Christs sayings beeing taken in this sense in the minor or assumption we doe not denie the minor as vntrue because Christ saieth of his Apostles Iohn 17. They haue kept thy word and all that they haue and doe in sort as before is expressed imbrace and hold fast the doctrine of the gospell keeping faith and a good conscience as the Scripture saith may rightly bee termed in their measure to keep Christs sayings though he will not or dare not affirme they do it so well and in such a large measure as the Apostle did 7 Another argument they frame as followeth He that by the Gospell cannot know whether wee haue sufficient repentance for his sinnes he cannot be assured touching iustification or the grace of God towards him or concerning saluation for God in the gospell requireth repentance of vs. But no man by the gospell can tell whether he haue sufficient repentance yea or no therefore no man no not by the Gospell knoweth or can knowe concerning Gods grace towards him his owne saluation There are many things in the maior proposition that had need of explanation First that word of sufficient repentance is not onely ambiguous and doubtfull but full of vnsoundnesse as though forsooth our iustification before god or reconciliation with him stood vpon the dignitie sufficiēcie and merite of our repentance that is of our contrition faith and new obedience whereas we know it dependeth not vpon all or any of these things but vpon the absolute obedience of our Sauiour Christ which as it is sufficient indeede to take away all sinne so it is much more powerfull to supply the defect of the fruits of our faith Or as though againe we could sufficiently and inough sorrow for our sinnes whereas if we weigh not onely all our sinnes but any of them in it owne nature and according to the grieuous effects it bringeth forth or the heauie iudgement of god against vs for the same we shall finde in our consciences and in truth before god that though wee would or could do nothing else all the daies of our liues but repent vs of that one yet wee could not sufficiently performe it therefore Or as though we had some sufficiēcie in our selues to all or any good thing whereas the Apostle telleth vs in plaine euident tearms that vve are not sufficient of our selues as of our selues to thinke anie thing much lesse sufficiently to repēt but that all our sufficiencie is of god who worketh in vs both the will and the deed according to his good pleasure Secondlie wheras the maior affirmeth that vnles a man haue sufficient repentance for his sinnes he cannot be assured of iustification c. Wee aunswer that is false For though as in regard of that which is wanting in himselfe he cānot be assured yet as in regard of that which for him is supplied by another and accepted of him to whome that supplie was due he may conceiue comfort and certainty also for euen as when the debt that a man oweth is satisfied by his brother the partie to whome it was due acknowledgeth himselfe contented and paid he that ought the debt neede not doubt much lesse distrust so is the case betweene god and vs through the death obedience of Christ his sonne our elder brother For God confesseth cōtentment and acknowledgeth satisfaction when he saith This is my wellbe loued sonne in whome I am vvell pleased c And Christ hath paied the debt because he hath put out the hand vvriting of ordinances that vvas against vs vvhich was contrarie to vs he euen tooke it out of the way and fastened it vpon the crosse and hath spoiled principalities and powers and hath made a shevv of them openly and hath triumphed ouer them in the same crosse And why then should we distrust or doubt vnles we would suspect the suffiencie of Christs obedience or the absolutenes of gods worke in giuing him to the death for vs all Thirdly this is faulty in the maior that it maketh it a principall part of the office of the Gospell to certifie mens hearts of repentance whereas the chiefe duetie of the gospell is to publish forgiuenesse of sinnes and by consequent eternall life also for where the first is the latter cannot choose but followe in the name and obedience of Iesus Christ And though we will not or cannot denie but that repentance is a part of the gospell and ioyned with the remission of sinnes yet is not therefore annexed therevnto that in the worthines or suffiencie of it we might merite assurance but that in the hauing of it it might pledge vp in our hearts the forgiuenesse of all our transgressions and yet not as though it were of our selues though it be in our selues but as it is Gods worke in vs he giuing this glorie to his owne worke to testifie this fauour vnto our hearts of reconciliation and peace Indeede if repentance were of and from man it were somewhat that they say but beeing simplie and onely from God who if he doe not effectually batter mens stonie and hard hearts they cannot return vnto him they cannot think or speake thus but with great sinne against God and their owne soules Lastly concerning the cōfirmation of the proposition in these words For God in the gospell requireth repentance of vs we confesse the truth of the sentēce but not in their sense for that God demaundeth it no man I thinke will denie because euerie where almost it is said repent and beleeue the Gospell But he that requireth it for these ends purposes that these men imagine as namely that it should puffe vs vp in pride and presumption of merit that we should thinke we haue it of our selues and so therein assure our hearts that is most false but rather because it commeth from
God and is the worke of his owne grace in vs and appointed indeede amongst other fruits of our faith notwithstanding the weakenes and wants of it which are from our selues not from god or his work in vs and therefore may indeed comfort vs for as this is a sure rule that whatsoeuer is of or from our selues may iustly discourage vs and cause vs to hang downe our heads for shame and to cast downe our hearts for feare So this is as certaine that whatsoeuer is from God may and ought as in and of it selfe specially when it is reuerently receiued and rightly vsed notwithstanding there be imperfections in them that take and vse the same yeeld vnto vs singular consolation Hitherto concerning the maior Nowe for the minor Wherevnto we answer that in the gospell the measure of repentance that is of contrition faith and new obediēce is not prescribed my meaning is that there is not shewed how great or howe much our repentance should be but rather the thing it selfe in it selfe the soundnesse of it exacted or required So that we may safelie say not the quantitie of it as whether it be litle or great suffiseth but the soundnesse truth of it suffiseth though not before God neither for there is want in vs our good works that way yet as in regard of our selues and our owne assurāce for though it be not sufficient for our purpose or before God yet it may suffice for another and as in regard of our selues For euen as not the quātity so much as the quality of faith in the truth and stedfastnesse of it is it that in some sorte commendeth vs to God but specially ministreth much comfort to our owne consciences And as not long and many praiers but short and sweet as we may say yea so do wee say and beleeue also touching all other fruits of our faith and namely our repentance And let this suffice for this point 8 Their eight argument they make thus Pride is a vice displeasing God on the other side humilitie and modestie is a vertue that he taketh delight in But for a man to say that he is in Gods fauour and is assured of eternall saluation is a point of arrogancie as againe to doubt whether he be in Gods fauour a token of modestie and humilitie Therefore for a man to say that he is sure he is in Gods fauour is a soule fault and to doubt of it is a goodlie vertue The maior of this proposition is as cleare as possible can bee and to bee prooued by manie places of the Scripture and particularly by this God resisteth the prouds and giueth grace to the humble And therefore we say nothing to it but willinglie yeeld and submit our selues to the truth thereof But the minor is corrupt and false and therefore wee denie it in both the parts or propositions of it For it is not arrogancie to be assured generallie of Gods fauour for all mercies and particularly of his grace concerning eternall saluation sith god himselfe for the better vpholding of our hearts and hopes that way hath beene pleased to giue vnto vs many gratious both proppes and promises in his worde which also in good time he will performe vnto vs as he hath done to many of his faithfull seruantes who haue gone before vs in the flesh and in the faith For this and not that is arrogancie indeede to take that which doth not belong vnto vs or to presume of this or that which we haue not and yet deceiued in our owne hearts imagine we haue it or els hauing it to be puffed vp with a conceite of hauing more then we inioy or els inioying it to be proud of it either as though we had not receiued it or as though God had giuen it vs to that end to make vs swell ouer others But to assure our selues of Gods grace and of eternall life is a doctrine that God hath deliuered in his word for the good and stay of his owne people as we haue already heard heretofore and should againe hereafter heare it prooued more at large and therefore we can not arrogate or take any more vnto our selues then that that in regard of the free fauour of God belongeth vnto vs and presume here we cannot or be proud whether we haue it or haue not for it were madnesse to be lifted vp with that we haue not and sith we haue it not of our selues but frō another we may say as the Apostle saith what hast thou that ihou hast not receiued if thou hast receiued it why reioycest thou as though thou hadest not receiued it And again we knowe God giueth no graces to any euill ende howesoeuer man in his owne corruption and Satan in his malice against him abuse them many times thereto but as the graces themselues are good so both he in his purpose doth and we in our practise ought to aime at good endes and effects that so the one answering the other he might haue glory other mē good and our selues cōfort On the other side it is not humilitie to doubt of Gods fauour but distrustfulnes or doubting rather for humilitie respecting not God or not reaching vnto him though it be acceptable in his eyes as other good thinges are but concerning men who when he considereth either himselfe his sinne and misery thereby or els God in his maiestie might iustice c. as a sharp reuēger of the same hath iust occasiō to be thrown downe is a holy blessed virgine whereas distrustfulnesse or doubting arising from the corruption of our hearts and an imagination touching the height or heinousnes of our iniquities or ignorance of gods diuine nature and holy word as though he could not or would not forgiue vs is a foule vice because it dishonoureth God in the riches of his mercie and addeth affliction vnto a fearefull and distressed soule And both these points me thinketh we may see plaine by and earthly comparison For as when a great prince or person that both hath largenesse of power and soundnesse of good will shal promise vs much and wil vs in the word of a prince to assure our selues and be bolde then to doubt were folly in our selues and discredit to the person that offereth would performe such singular fauour so is it in this behalfe betweene vs and God whose power we cannot doubt of not onely because it is absolute and infinite but also because he hath effectually in all ages and to euery person performed whatsoeuer he hath faithfully promised and whose good will we may not call into question he hauing giuen vs so many assurances thereof as his sweete promises the death of his sonne the pledge of his spirit and many particular graces both outward and inward as he hath beene pleased to bestowe vpon vs. So that we may see it is not pride but Christian humilitie not onely to thinke or speake lowely of but as it were to distrust yea
faith but vnto knowledge that is to saye he speaketh not here of the assurednesse of faith concerning which alone we reason in this place or question but of the certaintie of knowledge which is another matter then the certaintie of faith and differing from it because onely the elect haue this and manie besides them haue that other Signifying that wee are not sure of perseuerance and therefore not of saluation neither to wit by the certaintie of our knowledge and yet not denying our assurance of it by the certainetie of faith And this we may perceiue euen out of Augustine himselfe and so make him his own best expositour For first going about to prooue that which he said namely that Saints and holy men are not allwaies assured of their perseuerance he addeth and saith vvho knoweth and not who beleeueth vnlesse by some speciall reuelation he be assured therof c. Sith therfore he meaneth that men are sometimes found vncertaine concerning their owne perseuerance because no mā knoweth that he shall perseueare in his proceeding in righteousnesse it is euident that he ment this his speach of that vncertaintie and of that ignorance which is opposite to knowledge and not of that which is opposite to faith and differ as much one of them from another as knowledge and faith doe that is to say that he affirmeth of the Saintes that they know not that they shall perseuer in the very action and going forward of iustice and not that they beleeue it not or ought not to beleeue it that by Gods grace through Christ they shall be saued and vpheld both to continue vnto the ende and so perseuering to depart out of this life yea he will rather haue men to beleeue this for he addeth But he wil make vs continue euen vnto the ende of our liues in himselfe to whome we daily say lead vs not into temptation Secondly when he saieth who knoweth whether he shall continue in the action and proceeding of righteousnesse he presently adioyneth vnlesse he bee by some reuelation certified from him c. therefore we may plainely perceiue that he meaneth such a manner of knowledge cōcerning some special matter or thing to come yea such a knowledge also as is manifested by reuelation which in our daies is ceased we hauing now no other way wherby god hath reuealed his will then by his word which though it speake not so particularly and seuerally vnto euery one as former visions reuelations did yet doth it deliuer matter of no lesse certainety as much to be beleued then those reuelations did as may perceiue by that of Luk. 16. They haue Moses the Prophets if they vvill not heare them neither will they beleeue though a man should rise againe from the dead Thirdly the same Augustine in his booke of the good of perseuerance doth frō the second chapter to the seuēth and at large euen according to Cyprians iudgement if I be not deceiued shewe that the Saints of God do in euery petition of the Lords praier pray for the gift and grace of perseuerance How rightly this is gathered or done I mind not now to determine onely from hence it appeareth that all the true and right beleeuing fathers and particularly Augustine doth teach that sith such a grace is praied for and praier cannot proceede but from faith for howe shall they call vpon him in whome they beleeue not and from praier there must be abandoned al doubting that therefore howesoeuer they did not certainely knowe yet they did assuredly beleeue that they should be vphelde to perseuer euen vnto the ende Therefore we may safely say that Augustine at no hand would attribute to the Saints any vncertainty of faith touching their peiseuerance o◠did thinke that they should doubt of the grace of perseuerance for which they were to pray or would haue them as vncertaine or doubtfull persons to be tossed two and fro like waues of the sea specially as in respect of God and his promises and other assured pledges that God hath giuen to seale vp that great mercie in thē Otherwise we knowe that neither he nor any other man measuring men in their corruptions or if you will in their owne strength did or doe hold that they could be stable and steadfast in the Lords waies and that therefore indeede they had good cause to be ielous or suspitious that not amisse or to feare if you will as in respect of their owne weaknesse And this is that which the same Augustine openly confesseth in the same booke of the good of perseuerance chap. 8. By all which it is plaine and euident that when Augustine speaketh of the vncertainty of the perseruerance of the Saints he vnderstandeth it of that vncertainty which ariseth from our selues as when we consider our weakenesse to good workes pronenes to sin who is he that beginneth not to stagger and doubt and not of that which springeth from distrust or doubting of the strength preseruation and vpholding of god for concerning that he teacheth vs to pray continually But they yet vrge this further say that there is an antithesis or opposition betweene the reward of perseuerance and the gift or grace of perseuerance it selfe and that therefore we must vnderstand as in the former assurance of faith so in the latter vncertainty of faith We answeare neither wil we deny but that there is an antithesis or opposition yea and that it is of certainty and vncertenly but not of the measure of certainty and vncertainty For still we stand vpon that that he meaneth it of such vncertainty as is opposed against knowledge not against faith which point also hath beene prooued a little before and that out of Augustine himselfe And therefore the vncertainty he speaketh of must be vnderstood diuersly and specially concerning the reward of perseuerāce which that it dependeth of God onely not of any indeauour of ours is without all question for that God should render vnto them that perseuere the reward of perseuerāce he requireth nothing of our indeauour studie care c. but that as God himselfe hath promised vnto them so he doth assuredly performe that reward And yet because to their good perseuerāce their is required also their indeauour and care which as it is in and of themselues very infirme and doubtfull they cannot but sometimes stand in feare of the perseuerance and holding out of this their studie and care So then he that in this question can put a difference betwixt God man and betwixt that which is from the one or from the other nay I will say more he that can discerne in himselfe betwixt that which is in and of himselfe and that which is from God and by that meane also in some measure found in other men shal be able to determine this doubt and not otherwise 3 Thirdly they alleadge that which Ierome hath vpon the ninth chapter of Ecclesiastes saying I haue found that the
sound or that god may not distribute his graces as he will to some more to some lesse to none all it were somewhat But these things being as they are Hieroms collection cannot be very good But let it be as may be wee say nothing to deface him or to puffe vp our selues but to shewe that the aduersaries haue not nor cannot any maÌ„ner of way haue such hold of him or from him as they suppose And the like may we say of al the rest whose authorities we cease further to answer as we because that which hath beene said to these will suffice to satisfie the other as also because we would auoid tediousnesse not onely in matter vnnecessarie but euen also in that which is necessary and so make hast to more materiall points and matter of more weight and importance Hitherto wee haue bin busied and I hope not vnprofitably in aunswering whatsoeuer our aduersaries haue beene able to alleadge either out of Scripture or from reason or fathers against the certainetie of faith in the fauour of God touching our saluation c. or for the maintenance and vpholding of that doubtfulnesse and distrust which they hold in themselues and would obtrude or thrust vnto others By all which it plainely and euidently appeareth that that doctrine of theirs concerning doubting is not conteined in the word of God or the writings of the fathers rightly vnderstood or is grounded vpon anie sound or religious reason and that therefore indeede it is not to be accounted a Scripture doctrine or a doctrine conteined in the bookes and writinges of holie men indued with sound and vpright iudgement but is taken rather as a dreame and fantasie of their owne which together with with them will vanish awaye they beeing so farre of their preiudising the trueth which they haue seemed to oppugne and impugne that they haue rather established and confirmed the same so true here and else where euen in all respects must that be that the Apostle Saint Paule speaketh in the second to the CorinthiaÌ„s the thirteene where he saith We cannot do any thing against the truth but for the trueth Now we are in as few words as possiblie wee can to declare that this their doctrine of doubting directly striueth against gods holy word the writings of the founder fathers religions reason and whatsoeuer else we can recken vp that so when wee see it hath not onely nothing for it but all against it wee may cast it away with bissing and so more soundlie cleaue and stick to the truth of God and his word 1 This doctrine of the papists concerning doubting of Gods grace our owne saluation c. is first directlie contrarie to two sorts of testimonies contained in the holie Scriptures or writinges of God The first sort is of them that doe manifestlie and plainely instruct vs coÌ„cerning the assurednesse of faith and the certainetie confidencie and boldnes of beleeuers shewing also withall that by faith and the sound fruites thereof we may safelie iudge and determine concerning election specially our owne The second sort is of them in which God himselfe by his word and spirite hath sharpely reprooued and iustly condemned doubting concerning himselfe his goodnesse power word promises therin contained To put downe all the particular places of both kindes in the verie words of the text would bee tedious and indeed vnnecessarie because the trueth of the doctrin of the word standeth not in the multitude and conformitie of places but vpon God and that sufficient credit in it selfe that God hath giuen to it Notwithstanding wee will touch some and by quotation onely referre the godlie and studious reader to the the rest that we thinke meet for this purpose and to his continuall reading of the word by which we may doubtlesse add many more of the like nature In the epistle to the Hebreues there are two worthy places The 1. is chap. 4. v. 16. where he saith Let vs boldly go therefore vnto the throne of grace that we may receiue mercie and finde grace to help in time of neede Wee may perceiue that it is an exhortation inferred vpon the premises containing in them a reason of this our christian boldnes namely this that howsoeuer Christs priesthood was farre more excellent and glorious then that of Aaron because he is the sonne of God placed in heauen c. Yet that glorie of his should not hinder vs from approching vnto him but rather further vs indeed not onely because he hath the fulnes of all power in his hand as v. 14. but also because he is our eldest brother and is not onely sensibly touched with the feeling of out infirmities and miseries but accounteth them all euen as his owne and therefore wee may come with coÌ„fidence and boldnes vnto him The 2. place is chap. 10. ver 22. where he saith Let vs draw neere with a true heart in assurance of faith our harts being pure from an euill conscience It is an exhortation as the former drawne indeed froÌ„ the maiestie dignitie of Christs priesthood set out and described verse â—â— in which the Apostle sheweth not onely how that all sufficient sacrifice which Christ hath offred once for al vpon the altar of the crosse may be applyed vnto vs to wit by a liuely stedfast faith which he câ—leth here assuraÌ„ce of faith but also how we may be persuaded we haue that faith namely through the sanctification of the spirit which he meaneth by hauing our hearts purged from an euill conscience c. all which causeth vs also assuredly to hope and trust in god and to be assured of his grace because wee see we haue not receiued his grace in vaine To which wee may adde a place out of the first epistle of Peter chap. 1. ver 15. Wherefore gird vp the loynes of your minde bee sober and trust perfectly on that graâ—â— that is brought vnto you in the reuelation of Iesus Christ In which words we may not onely see a transition from one vertue to another that is from faith which he had spoken of before to hope which he now dealeth with they being indeede inseparable companions such as go arme in arme as we may 〈◊〉 but also he doeth very briefly declare what manner of hope that is that we should haue namely that it should be sound sincere continuall and to our vttermost perfect yea he teacheth vs whereon that hope staieth it selfe or what it respecteth grace saith he either the grace of the fauour of God in Christ or els free saluation reuealed vnto vs in the Gospell which also is called grace because it proceedeth from the free fauour and grace of God which is wrought vnto vs in this life through Christ manifested in his word and shall be fully accoÌ„plished when he that is our head shal appear for to ether of these or both of these may these words of the reuelation of Christ be referred though I thinke principally to the
the common faith and saluation of all beleeuers Which as it may appeare by this be cause faith and saluation are common graces so by this because they vse the wordes of the plurall number and such as doe indifferently comprehend all the faithfull yea by the manner of speaches also which they vse concerning the matter it selfe namely speaking indefinitly of faith And in all of them they make this the foundation of our assurance and certainty that Christ is our Mediatour that he died for vs c. Besides Rom. 4. he speaketh concerning Abrahams faith and sheweth that it was written before for our sakes and equally belonged vnto all the faithfull So that we may see they speake of no propper matter concerning themselues nor in these places alleadged and quoted if any speciall reuelatiō concerning their owne saluation but of a grace common to all the elect of God ther fore this exception is but a meere cauill 2 Secondly this their doctrine of doubting standeth vp against the word and commandement of God calling vpō vs yea inioyning vs for the glory of Gods name and our owne good to repent and beleeue the gospel As Marke 11. verse 15. Repent and beleeue the Gospell as also against those sweete exhortations that are giuen vs in the same worde to prouoke to confidence and religious boldnes as that of Hebrewes 4.16 Let vs therefore goe boldly vnto the throne of grace that vve may receiue mercy and finde grace to helpe in time of neede and that of Hebr. 10.22 Let vs drawe neere vvith a true heart in assurance of faith c. And sundry such like as as these For first looke whatsoeuer god enioyneth or commandeth it is neither doubtfully to be imbraced as in regard of our perswasion because that will breed neglect at the least if not contempt of him and his authoritie that commaundeth yea indeed also of the thing it selfe cōmaunded nor to be sluggishlie or slouthfully performed as in regard of our practise because as god in euerie thing loueth chearefulnesse so likewise in the obedience of his law much lesse may it be deferred and put of both because time is not our owne we haue no charter or warrant of our liues no not for one minute of an houre Besides who knoweth not that these thinges are opposite one of them to another namely for God to commaund vs and for vs either to doubt of himselfe or the thing or things that he prescribeth For if he be God he must be beleeued as well in the things he enioyneth for his worship and our obedience as in the promises he propoundeth for the expressing of the manifold riches of his grace offring strong consolation to our distressed consciecnes otherwise if wee doubt him or distrust him therein we robbe him of his glorie Againe wee may reason for the better confirmation of this point from the true meaning of these words beleeue the gospell To beleeue the gospell I take to be nothing else but to be rightly perswaded of and particularly to apply vnto our owne hearts those promises which are made vnto vs in the Gospell specially those that concerne the forgiuenesse of sinnes here in this life and our euerlasting saluation in the life to come But this is not to doubt but certainelie to be assured and perswaded rather that the whole gospell is true and particularly this part of it that Christ indeed is the Sauiour of all them that beleeue in him for faith and repentance must be preached in his name and there is no other name giuen vnder heauen wherein men must bee saued but his and therefore they that hold or teach otherwise doe not onely not knowe what it is to beleeue but euacuat and destroy faith the gospell Christ Iesus and al. Sith therfore they that do truly beleeue do not doubt concerning that which they doe beleeue I meane for the time manner and measure of their faith for I am not ignorant of this that that which is strong at one time as in regard of gods grace and spirite supporting vs may be infirme and weake at another as in regard of the remainders of our sinnes and the dullnesse and slownesse of our hearts to beleeue it will well yea and must of necessitie follow that all they that doe truely beleeue the Gospel of Christ ought not at any hand to doubt or distrust concerning gods goodnesse the infinite merite of Christs obedience the forgiuenesse of their sinnes or the sauing of their soules the reason is because doubting here that faith that God hath wrought in them cannot stand together And as for the exhortation vsed in the word we may say as much namely that God meaneth thereby to stirre vs vp stedfastly and without wauering to relie vpon him or else he would neuer haue so earnestly called vpō vs therfore or prouoked vs thereto vnlesse he had meant as much indeed as he vrgeth or stirreth vs vp in words It is for men that are corrupted to dallie and to dissemble so and to make shew in words of more then they meane indeed a fault common as heretofore so nowe adaies in all states and degrees yea euen in them that for their places and callings approch most neere vnto God but no such thing hath beene or euer shall be found in the holy one of Israell for as he is not man but God and therefore iudgeth not according vnto man or hath respect of person so he cannot lie or dissemble but being altogeather good and holy himselfe and deliuering as we may the testimonies and tokens of his loue towards vs meaneth as he speaketh so shall all flesh finde it whether it be in the faithfull promises concerning peace and life or the execution of his iudgements in this world or that which is to come Thirdly this doctrine of doubting fighteth against certēty assurāce of al such promises as god hath graciously giuē vs specially those that he hath made vnto vs for the forgiuenes of our sins our eternall saluation through Christ Of which sort is that of Isay 1.17 Though your sinnes were as crimsin they shall be made white as snowe though they were red as scarlet they shal be as wooll and that of Ioh. 3.16 So God loued the world that he hath giuen hit onely begotten sonne that who soeuer beleeueth in him should not perish but haue eternal life 1. Cor. 130. Christ is made of God vnto vs vvisdome righteousnesse sanctification and redemption and sundry others Nowe the promises of God and mans doubting concerning the truth and certenty therof VVhether we respect the things promised or Gods good will and power that hath promised they are not onely opposite or cōtrary one of them to another but indeede ouerthrowe or destroy one an other For euery promise yea though it be but a promise of the lawe requireth faith in it or to it much more a promise of the Gospell calleth for faith whether the promise be made
bounty of god in his promises which god would haue vs as we may perceiue by by his commanding of vs to beleeue to giue free and full consent vnto As for the conditions they speake of we tell theÌ„ that are adioyned to the promises not as to make the promises more strong in themselus or as in respect of God for so they are alwaies sure and certain but the better to seale vp the faithfull performance of them in our hearts while wee are inabled by God in some measure to accomplish performe the same we assuring our owne hearts that sith we cannot perfectly fulfill theÌ„ our selues yet being fulfilled by another for vs we shal in his absolute accomplishment therof righteousnes haue a plentifull supply for all our defects whatsoeuer we knowing further that if many a compassionate man in the world doe not take all aduantages of breach of couenants or conditions that another hath made with him God who is compassion it selfe will not deale so with his seruantes whome he hath singled out vnto himselfe and separated to eternall life notwithstanding their weakenesse and wants And conditions in this case God propoundeth none vnto vs by the Gospell but to repent and beleeue the gospel both which are wrought in vs in some measure by his owne hand and grace and therfore we comfort our selues that being his owne work he wil not reiect it but accept it rather notwithstanding our weakenesses and wants by reason of the remainders of our corruption adioyned thereto As for the explanation or exposition following it hath receiued a full aunswere before and therfore we let it passe and come to a second exception that they make against this trueth thus We are not sure say they whether we performe these conditions that is whether we sufficiently repent vs of our sinnes or doe sufficiently beleeue the promises of God and therefore that wee are not assured concerning Gods promises But this we aunswere is the same poyson that hath beene propounded in some of their arguments before put downe and answered whether we might remit the reader How be it in a word or two we will saye somewhat And first we giue them to vnderstand that their consequent were good and forcible if they had prooued or could prooue that the trueth certâ—inetie of gods holy and heauenly promises did depend vpoÌ„ the sufficiencie of our faith repentance but that being not prooued is of no importance Nay we say further that it caÌ„not be prooued because God in his word hath not prescribed a limited and determined measure of faith and repentance which whosoeuer hath not attained vnto he cannot be certified or assured of gods grace and his owne saluation but therin onely requireth at our hands faith and repentance both which graces as all other fruits of the spirite are in some more and in some lesse according to the measure thereof giuen vnto men from God And this may appeare because Christ simply and plainely saith He that beleeueth in me hath euerlasting life not expressing how much or how litle faith is requisite to that worke so it be sound and true And we are taught in the Scriptures to pray for augmentation and increase of faith and to vse all good meanes whereby we may bee builded vp therein and so proceed from faith to faith c. So may we yea so ought wee to pray for increase of repentance other fruits of graces of the spirit and yet when we haue attained through Gods goodnesse towards vs a good measure yet wee shall haue our lacks And what can be more plaine then that Christ saith to the woman Luke 7. thy saith hath saued thee although wee doubt not the place and circumstances of it considered to affirme that she had not sufficient either faith or repentance And therefore we may safely conclude that though we beleeue weakelie yet so it be truely and rightly al our sinnes are forgiuen vs for Iesus Christ sake we made partakers of all the fruites and merits of his death and passion Besids what an absurditie will follow this conceit of sufficiencie of faith and repentance for sith no man liuing can either sufficiently bee sorrowfull for his sinnes or make any answer or satisfaction vnto god for them or surely determine concerning the sufficiencie of his faith and repentance because God hath reuealed no such thing in his word and to fetch it from his owne head or heart will not be fit for that is deepe and deceitfull aboue all things it will follow that no man should hope for saluation but rather despaire of it which besides that it is absurde is both ungodly and vncomfortable also But if they will yet further obiect and say that no man knoweth whether he doth truly repent and beleeue or els whether he ascribe vnto himselfe the things he hath not We answer that it is an vntrue assertion to say that no man can tell whether he doe truely repent beleeue c. For though the scripture haue not taught vs to knowe whether our faith is sufficient or our repentance weighty ennough yet hath it giuen vs certaine infallible notes by which we may discerne and iudge of the sinceritie and trueth both of our faith and repentance For as alll the fruites of our faith generally are sure seales and pledges of the trueth that is in vs and more particularly our holy prayers to God according to that which is said Rom. 10. How shall they call vpon him in whome they beleeue not so in the fruits and effects following our repentance seales vp also the sinceritie and soundnesse thereof in our seuerall soules Nowe what these are we may see largely recited 2. Cor. 7. as great care clearing of our selues indignation feare desire zeale reuenge c. And why should we not or may we not say that if in the little light of nature that remaineth in vs vntainted we may be able to discerne of some sinnes we may by the light of the word and spirit beginning and aduauncing our regeneration be able in some measure to iudge of our owne faith repentance c. That a beleeuing man may know that he doth beleeue the Apostle me thinketh doth plainely shewe it in his own example when he saith 2. Tim. 1.2 I know whom I haue beleeued And when Philip Act. 8. said vnto the Eunuch if thou doest beleeue with all thy heart c. and he answered I beleeue that that Iesus Christ is that sonne of God did not the Eunuch both know and feele faith The Apostle telleth vs. Rom. 10. that with the heart wee beleeue to iustification and with the mouth make confession to saluation And 2. Cor. 13. why doth the Apostle commaund or exhort to trye our selues whether we be in the faith Surely he would not haue enioyned or prouoked men to this duetie vnlesse they might through the power and grace of the holie ghost in some measure and manner certainely know it
bodie vnto the edifying of it selfe in loue And Cor. 2. We are rooted built in him and stablished in faith whereof all the body furnished and knit togeather by ioints and bandes increaseth with the increasing of God Lastly in as these sinnes doe not raign in me or ouer rule by that but that they are mastered and beaten downe by the grace of the spirit plentifully shed abroad in into my heart and powerfully prevailing against my corruption one while whilest it doth in a notable measure subdue iniquitie present in me and another while whilest after sinne committed it raiseth me vp to repeÌ„tance and amendement so that I lie not sleeping and snorting in sinne as the wicked but theese sinnes are through the mightie operation and working of the holy Chost daily by little and little more and more purged in me scoured from me in this life by beginning if I may so say here and by consummation perfection in the life that is to be reuealed 4 And therefore the assault that he maketh against vs is by an argumeÌ„t framed thus Innumerable men and women perish and are condemned as whom Christ and righteousnes doth no whit at all profit but thou art of that number as appeareth by this because thou art no whit better then they that worsest rather therefore thou art damned Hereunto I answer that the truth of this proposition I willingly consent vnto namely that innumerable persons perish and are condemned but yet with this exception that the cause thereof is not in any impotencie or weaknes of Christs death and righteousnes for that is of most large yea of infinite merit as hath bin shewed alreadie but by reason that they themselues doe not beleeue Fos as that is true in the faithfull which our Sauiour vttereth in a most vehement affirmation saying Ioh. 5. Verily verily I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life So that againe must be verified in the vnbeleeuers which he saith els where Ioh. 3.18 He that beleeueth not is coÌ„demned alreadie because he hath not beleeued in the name of the onely begotten sonne of God And for the minor I charge it with two faults first that it is false as when he saith thou art one of that number and very vncerten in the other words or if thou wilt reason of the assertion because thou art no whit better then they but worse rather For first when he saith I am one of them he doth not onely euill as in regard of himselfe taking Gods office vpon him to whom alone as vengeance so all true sound iudgement appertaineth but affirmeth falsly that which he can neuer prooue nay the contrarie whereof I am able to shewe and that not onely by mine owne iudgement which happily might be suspected in mine owne cause and yet speaking the truth I see no reason why I should not as well be beleeued for my selfe as Satan against me but euen from the testimonie and witnes of Gods holy word I know I am faithful and I am confirmed in the truth and certentie of the perswasion because I doe not in an euil or idle opinion but in true and certen faith lay hold of Christ and stay and settle my selfe wholly and onely vpon him This no heatheÌ„ Idolater can doe because he is not only without Christ but without God in the worlde This no Mahometist or Iewe can performe because they denye him and defie him from their heartes This no counterfeited or corrupt christian can accomplish For the false christian as papistes ioyne their workes at the least with him and the carnall professour in the corrupt course of his conuersation denies his power to mortification and sanctification Therefore I separated from all and euerye one of them in strength of perswasion in particular application and the fruites of faith and blessed obedience cannot perish But maye truelye and effectuallye saye that Christ Iesus dwelling in my hearte and making me fruitefull to good workes and I againe beeing thereby in him there is no condemnation to me nor anye such yea I am throughly and certainelye perswaded That neither life nor death heigth nor breadth thinges present nor thinges to come are able to separate me from the loue of God tovvards me vvhich is in Christ Iesus As for the vncertaintie of the coÌ„firmation it is apparant by this that though Sathan knowe vs all to bee tainted in AdaÌ„ yet he knoweth not in whom the power of corruption preuaileth most or more The wicked cannot discerne of them of another no not one of them well of their hearts as we see euen particularly by this that many times they are not only blind but senselesse also and yet a man would thinke that they should be as wel able either to know the heigth and hainousnesse of one anothers corruption or their owne as Sathan should bee acquainted with theirs And if Sathan cannot tell whether I bee worse then they he lesse knoweth whether I bee in anye measure of mercie better then they for by reason of the fulnesse of his owne corruption he can much better discerne of euill then any whit at all of good by reason of his aduersnesse and waye-wardnesse and vnto wardnesse thereto But be it as it may be we will yeeld him the hardest that I am such a one to wit by nature yet am I another man by grace and adoption which varieth the state And though I were in my selfe of my selfe no whit better then others nay I will say more worse then others if god be pleased to account otherwise of me what is that to Sathan sith God will haue mercy vpon whomsoeuer he will haue mercy wil cause me and others to feele and finde that true in our selues that the Apostle saith in the generall doctrine of the word where sin hath abounded there grace hath ouer abounded and freelye confesseth of himselfe that God had mercie on him the chiefe of all sinners And therfore I am so farre of from despâ—ire in my selfe though it be true that in that respect I may couer my face with shame that I may rather greatly comforte my selfe because in this life Gods fauour and good will doth not in any thing so plainely appeare as in the forgiuenesse of my sinns But Sathan will yet againe presse and vrge this further thus The faithfâ—â— verily are not damned but saued by Christ But thou art not faithfull or hast not faith therefore thou canst not be saued by Christ but must notwithstaÌ„ding for the want of thy faith remaine stil vnder condemnation For aunswer whereto I say still notwithstanding all thy oppositioÌ„s Sathan that I haue faith and doe beleeue And if thou wilt aske how I know it or can be assured of it I will shew thee Christ our Sauiour telleth vs that we shall know the tree by the fruite from the effects
Apostle my grace is sufficient for thee my strength shall be persected through weakenes And why should I make anie doubt of this sith Gods election which is grounded vpon the mutable purpose and decree of God is alwaies firme and sure And sith the word not of man but of god assureth me that those whome the Lord loueth euen vnto the ende he loueth them sith that he that is for vs with vs within vs is stronger and greater then al. And sith euē the verie articles of our faith teach vs to beleeue as the Father to be Almightie whose power no creature is able to withstand so Iesus Christ to be our Lord into whose hands sith the father hath eiuen vs wee are sure no aduersarie power shall pull vs out of the same for he also is not onely constant and firme as the father but almightie also And that saluatiō which he hath wrought for me through his blood and inabled me in the power of the spirite to applye vnto mine owne hearte he will preserue and vpholde in mee together with the gift and grace of perseueraunce so that not fall euen vnto the end and in the end Wherein I am the more setled confirmed not onely by this that he dealeth not with his seruants as men do who beginne and leaue of in the turning of a hand or the twinckling of an eye but looke what worke he beginneth in his he perfecteth the same Neither yet by this that he hath giuen me and the rest of his seruantes gracious promises as that he wil be with vs vnto the ende of the worlde that his spirite shall bring vnto our remembrance the sweet and comfortable wordes of trueth and life but also by this that he hath graciouslye performed it vnto his seruants not onely vpholding them that they haue not beene carried away either with the swaye of sinne in the world or strength of corruption in them selues but euen then when they haue beene fallen in raysing them vp againe as wee see particularly in Dauid who confesseth of himselfe and in himselfe that to bee true through gods goodnesse thou hast deliuered my soule from death mine eies from teares and my feet from falling Psalme 116. And likewise in Peter whom though our Sauiour Christ foretold of Sathans malice against him and the rest of the faithfull vnder this metaphoricall or borrowed terme of desiring to winnowe them as men doe winnowe wheate yet doth withall most comfortably tell him and the rest of the faithfull in him I haue prayed for thee that thy faith faile not wherefore when thou art conuerted strengthen thy brethren And what though others in outward shewe farre better and more stronge then my selfe haue fallen awaye Doeth it therefore followe that I shall doe so likewise I tell thee no Sathan God is aboue all lawe and therefore beyonde all example And what if God to let proude fleshe and bloode vnderstande that they stande not by themselues woulde make some fearefull examples of humaine inconstancie weakenesse and waueringe to the ende that the parties themselues might bee humbled and other learne to feare wilt thou then from thence gather an vniuersall course Or on the other side if God for the comforte of al them that are feeble and weak hearted and handed in Sion would make the meanest of his seruantes most worthye instrumentes to manifeste his strength in their owne weakenesse wilt thou crosse his purpose whose power no creature is able to resist and darest thou discomfort where God goeth about to giue all consolations yea such comforts as no man can giue but he and none can haue but those that belong vnto him Ouer and besides all this god in his word hath giuen me other strong consolations against this temptation or assault of thine for in the second epistle of Timothy and the second chapter against the backe sliding and falling away of others he giueth me these two speciall comforts namely that the elect of which number I am one are out of all danger of any such falling away and againe that such hypocriticall backsliders are knowne to god and not to vs when he saith The strong foundation of god remaineth sure hauing this seale the Lord knoweth who are his And in the second chapter of Saint Iohns first epistle the holy ghost laboureth the same point that so in the mouth of two or three witnesses this as all other trueth might be established and made sure and giueth sundry consolations against it as first that none should be terrified or offended with their faultes because though such had or might haue a place in the Church yet were they neuer of the Church because the Church is the company of the elect which cannot perish and therefore also cannot fall from the grace of God in Christ Secondly because they are annointed of the holy Ghost not onely with true knowledge of saluation and eternal life but with all other graces from the same and namely with the gift of perseuerance but his owne words are most excellent and therefore let vs marke them They went out from vs saith he but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs but ye haue an ointment frō the holy one and knowe all things And nowe with what reason or face cā Irefuse this truth of God so plainely and plentifully propounded and imbrace the lies of Sathan I tell thee I cannot fall away from the grace of god nor fall away from the faith that he hath planted in me vnles I would make God a changeling and vncertaine and that cannot be for the scripture telleth me there is not so much as a shadow of turning in his maiestie which yet that I might be the better perswaded thereof he hath alwaies by performance shewed him selfe at all times and to all his people to be such a one Shewe thou the contrary if thou canst But Sathā further presseth this temptation of mans weaknesse and abilitie to fall away from the acts indeede thereof and the effects following frō the same saying after this sort Thou hast fallen diuers vvaies and at sundry times also and therefore hast lost the faith grace that God gaue thee and so art becōe gods enimie Aud howe canst thou then be assured of fauour at his hand Herevnto I answere that I cannot or will not deny but that I haue fallen and fallen fouly yea diuers waies and sundry times and of this I haue better witnesse then thy word Sathan For first that obseruation of mine own waies that God of his grace hath wrought in me doth testifie vnto me euery day when I rise vp and euery night when I lie down that I haue and doe heinously offend and secondly the texts of holy scripture doth witnes the same as for example 1. king 8. there is not a man but he sinneth and
James 3. in many things we sinne all Howebeit we see a maruelouse difference betweene their setting my sinnes before me and Gods word propounding it vnto me Thou doest it of a deadly malice to drawe me into desperation and by meanes thereof into condemnation and therfore no reason that I should listen vnto thee so deadly hating me as thou doest attempting such morall dangers against me as the death and destruction of my soule and body But the Lord setteth them before me to humble me at the feete of his goodnes that so in forgiuing me also so greate a debt I might learn both to loue him that hath dealt so bountifully with me and beware of falling into the like mischiefes againe by meanes of my sinns Besides I answere further for my selfe that I am not so much to regard my slips falls as how or with what affection I haue offended God hath kept me from sinning presūpteously with a high mind howsoeuer to make me see my selfe to be more circumspect against transgression I haue fallen of humane infirmitie and weaknesse And if this and such like considerations mittigat sinnes amongst men why should it not also in some sort doe so before God who is better able to discerne and iudge both of actions and affections then all the people of the worlde that either haue beene be or shall be Moreouer that is false that thou doest inferre that falling into sinne doth vtterly spoile Gods people of faith in themselues and of all grace and fauoure from God for if that were so howe could any of gods children that haue gone before vs or liue presently with vs or which shall succeed vs euen to the ende of the world al and euery one whereof some one way some another haue beene fearefully ouertaken be raised vp againe to repentance and amendment of life And this we may see as by many examples of holy men in the worde in the world so by the doctrine of the holy scriptures and amongst the rest Ioh. 3. who soeuer is borne of god sinneth not that is to say either the sinne that is vnto death or lieth not wallowing swinelike as the vngodly of the world doe in the filth and puddle of their transgressions And of this assertion he rendreth a reason very strong and forcible saying for his seede remaineth in him that is the holy ghost with his graces shed abroad into his heart will not let him lie still but laboureth his raysing vp againe And as though this had not beene sufficient he addeth neither can he sinne to wit in sort as before is expressed and why because he is borne of God who besides that he is stronger then all and therefore can and will performe his owne will doth not beginne in his people any good worke but bringeth it one daily more and more according to the measure that he seeth to be good for all and euery one of thē to perfectiō And this grace I find from God that as I see my sinne for my humiliation so I behold the precious gift of faith and many great graces of God for my exaltation and therfore haue not lost as thou wouldst haue me beleeue Sathan all sense feeling of God and godlinesse but haue that seed and the annointing by which I shall be inabled to stand and if I doe fall shall yet notwithstanding be raised vp againe and set vpon my feete more staied and confirmed then euer before and that not onely by reason of the circūspectiō and meanes that is wrought in me thereby but also by the strength that is communicated vnto me from aboue which in succeeding time breaketh forth and therefore I am not vtterly fallē from grace as thou forgest and fainest Satan neither haue made frustrate Gods election concerning my selfe because that as a strong foūdation remaineth vnmoueable and vnchangeable for he abideth alwaies faithfull and cannot denie himselfe whether it be executing of his wrath vpon the wicked or in the displaying and exercising of his mercies vpon the godly Besides euē from this I gather infallible comfort that hauing in a true and diligent search of mine owne soule but once in my life found faith in selfe I cannot vtterly lose faith and the fauour of God And why so it is because I haue it no but because the gift and callings of God are such as God will neuer repent him of Ro. 9. And vpon this and nothing els doe I assure my heart Wherefore I feare not to affirme and say that though my faith may be sore shaken and euen as in regard of the fruits of it as if it were broken of for a time or rather lie hid a little while vntill I be inabled by the power of Gods blessed spirit to gather my spirits vnto my selfe yet I am sure the seed therof remaineth in me and shall againe beeing raised vp by the spirit of God breake out in as full force as before As we may see first in Dauid notwithstanding his fearefull falls of adulterie murther c. and then in Peter notwithstanding his carnall counsell giuen to his Master and his shamefull denying yea abiuring and forswearing of him in whome it lay hidden as it were fire in or vnder the ashes and the sunne vnder a darke or thicke cloud it being stirred vp in Dauid by the ministrie of Nathan the Prophet sent vnto him by God to reprooue him put him in mind of his sinne and in Peter as by the crowing of the cocke so by Christs looking backe vnto him So gracious is God towards his children and so powerfull in his owne worke that rather then his people should perish his mercies should allure them his iudgements shal terrifie them his word shal humble them yea and raise them vp also his spirit shal draw them that which seemeth to be no meane shal be an effectuall powerfull instrument to manifest his glory and to worke their good through Christ And that this is false that thou saist Satan that the faithful by their sins loose faith it selfe and the graces of the spirite may appeare by two places of Scripture The 1. is out of Psal 51. where the Prophet praieth that god would not take his holy spirit frō him Which if it had bin quite lost by his former trāsgression he could not haue praied for because it was gone before but rather shoulde haue praied that the Lord would haue restored his holy spirite vnto him because taking away implieth restoring and praying not to take it awaye declareth that it was there still howsoeuer in his owne feeling and falls he supposed he had iustly deserued 〈◊〉 be depriued thereof The second is the wordes of our Sauiour to Peter Luke 22. saying I haue praied for thee that thy faith faile thee not Which words as they containe in thē a protestation of Christs vnfeined care and loue so he saith I haue praied for thee so do they comprehēd a faithful promise in