election is approoued to others and sealed vp in our selues and sith this is the onely waie into Christs eternall kingdome of which he speaketh verse 11. surely it will well beseeme and become vs to be wholie carried this way vnlesse we will be counted either fearefull contemners of grace and goodnes or else desperate casters away of our selues Now what is there here that may serue to allow of doubting or rather may not be turned the other waie to vphold assurance of heart and of hope And the like may we say for the words which of them is it that will yeeld them any strength The word brethren is a word of loue and no doubt ministreth much comfort and assurance to a godly mind and therfore no doubt when they see themselues so reputed and taken of them that are indeed godly and in some measure very well able to discerne in both which respects Peter no doubt of it was a rare man and therefore that terme could not but consolate If they will presse the terme diligence who seeth not the marueilous difference betweene this and that that they would haue should bee meant thereby who euer heard diligence vsed for distrust or doubting it implieth laborious care and industrie in about the thing we would obtaine which commonly also because it is of commendatiō addeth an edge vnto mens striuings whereas distrustfulnes or doubt maketh them either vtterly to desist leaue of or else to striue with such faintings as there ar many times easily ouercome For calling election making sure they are quite and cleane contrarie as all which indeed are from God and therefore are of the same nature that he is vnchangeable which causeth the Apostle Paule in another place to say the gifts and calling of God are such as he can not or will not repent him self of Rom. 11. The worde of making sure is not as in respect of God for all thinges that he hath determined from before all times are certaine and sure shall be accomplished in time but as in respect of other men and of our selues who may easilie be drawne but whether well yea or no that is the question to suspect our selues and to pronounce hard sentence against others in the sinnes we commit the Apostle shewing that this is one good meane either quite and cleane to remooue that temptation or so to mitigate it as it shall neuer master vs studiously carefully and diligently to follow sanctification and holines without which no man shall see God VVherefore rather certainly then doubting may be crawne and gathered out of this place For if faithfull people should diligently and carefully labour to make their vocation and election sure and certen which they are inioyned here they may then make it sure and certaine yea no doubt they do in some measure make it sure and certē which they doe indeed when they proceed in piety and grow vp in godlines the soūd knowledge steadfast faith and vnfained obedience to Gods holy will For looke how much the more throughly they enter into the kingdōe of Christ or as the scripture saith are ingrafted into Christ with so much the more earnest study desire diligence they growe in grace prosper in the points of gods religion christian life Now where we say they make it sure we must vnderstand still as we haue already touched it in respect of God whose purpose according to ellection is sure and so remaineth as the Apostle saith Rom. 9.11 But as in respect of our selues and our neighbours For by the workes that God commandeth in his lawe of which no doubt of it the Apostle Peter treateth in this place we may as vpon outward testimonies fruites and effects certenly conclude concerning faith and by faith determine touching the spirit of God that dwelleth in vs and so by consequent also concerning our calling election For which purpose see Romans 5.9.14 1. Iohn 3 24. and contrariwise also as appeareth Mat. 7.16.17 c. Indeed I cōfesse that this proofe and confirmation of them is not the first or principall for that is the inward testimony of the holy Ghost bearing record vnto our spirits that we are the sōnes of God but yet it is a secondarie one as I may say by which we may not onely probably but charitably gather of others that beleeue and certenly conclude and determine concerning our selues in as much as our own hearts and the sinceritie thereof and our own fruits and the soundenes of the same are or should be better known vnto vs thē to all the world beside We see then that that which in the handes of our aduersaries hath not so much as the semblance of a sword to scarre vs beeing turned vpon them is of steele and verie pearcing to runne through the sides of that corrupted cause which they vphold but such iudgements must they fall into that labour to obscure Gods glorie and to dismaye and discourage the minds of Gods people that they in the soule should be in the same state either that the Midianites were of whome we read in the booke of Iudges that the Lord set euerie mans sword vpon his neighbour and vpon all the host or else as Saul did namely take a sword and fall vpon it and kill themselues 4 The last place is out of the first epistle of S. Iohn chap. 3. verse 21. If our heart condemne vs not thē haue we boldenesse towards God Out of which they reason by the contrary thus then must it needes followe that if our hearts doe condeme vs we haue not bolnesse towards God and if not boldnesse then doubting and distrust But we answere that the inferrence vpon the contrary is not right for as boldnesse and not boldnesse are opposite so we cannot alwaies safely inferre vpon not hauing boldnesse distrust or doubting because there are many things besides as reuerence of the partie with whome we haue to deale feare and shamefastnesse in our selues and loathsomnesse that standers by many times should be acquainted with our states or suites and sundry such like which may for a time dash vs in our selues yet not take a way frō vs for euer al hope to speed which in deede is doubting or distrust But to the place it selfe The purpose of the Apostle is as I take it that the grace of adoption and newenesse of life which God vouchsafeth vnto vs must be testified by good workes and particularly by sound charitie and loue towardes our brethren which as he commendeth for many respects so specially for sundry good effects it hath as first that thereby we vnderstand that we are indeede God children and his is in the first part of verse 19. Secondly thereby we may haue a peaceable and quiet conscience and this is in the last part of verse 19. And this boldnesse and quietnesse of conscience which is the second effect of sound loue he commendeth by the cōtrary namely trembling of heart with which
though that this may suffice for full answere vnto all yet it liketh vs a little further to inlarge our selues herein If our iustification before God and reconciliation with God did depend either of the lawe it selfe or of the dignitie and worthinesse of our workes then the maior proposition should of necessitie be true but that cannot be because the lawe is not giuen to iustifie but to condemne rather and we knowe that all our righteousnes is as a defiled cloath so indeed we should neuer surely conclude with our selues touching our saluatiō or finde peace of conscience at home in our hearts So that neither of those beeing true the maior or propositiō cannot be soūd or right But sith our iustificatiō before God reconciliation with God is not of the law or of the dignitie of our workes but is from Christs absolute obediēce the holy gospell which euery where teacheth that Christ was therefore sent and came into the world that he might saue sinners and redeeming vs from the curse of the lawe might make vs righteouse through faith in him The maior or proposition separated as we see it is from Christ and vnderstood as it must be and may appeare by the minor not of Christs but of our obedience can not be true Besids sith the worde generally and more particularly the Gospel a speciall part of it euery where instructeth vs not to respect our owne dignity or worthinesse which indeed is none but all manner of vnworthines nor yet to beholde our owne vnworthinesse otherwise then to humble vs before God and in our selues and to make vs to runne vnto Christ and to his righteousnes more earnestly speedily then we do but sendeth vs vnto Christ and to his merite and worthinesse that so for his sake we may be reconciled vnto God that is to say both iustified and sanctified before him and receiued vnto eternall life there is no reason to receiue but much and greate reason to refuse this minor as vnsound insufficient either vtterly excluding or els no whit at all mentioning Christ who of god is made vnto vs wisdome righteousnes sanctification and saluation and in whome being iustified through faith we haue peace towards god c. Yea we say further that sith by the lawe righteousnes cannot come vnto men as the Apostle sheweth in many places of his writings and namely in his epistles to the Romanes and Galathians the doctrine of the Gospell was therefore made manifest that both it might discouer vnto vs a meane a manner yea and matter of iustification that in the lawe could not be found out and also teach vs howe to appropriate and apply the same vnto our owne hearts Lastly concerning the minor we answere and say that no man hath in himselfe as of himselfe that perfect and obediēce of the lawe that they speake of Howebeit we are assured that all that haue Christ haue it because they doe by faith lay hold of Christ and his perfect obedience the want or lacke of then owne in themselues being so farre of frō hindring Christs righteousnes to them and in them that it rather furthereth them thereto For he that is filled with his owne can haue no part of Christs the reason is because he that is full though it be but of airy and windie matter or as we say bad repletions can hardly or not at all till he be purged of that admit any more but also because there is such a flat opposition betweene Christs righteousnesse and mans that they cannot both be at one and the selfe same time in one and the selfe same subiect but the hauing of the one is the priuation of the other as the Apostle sheweth in many places of his writings and namely Rom. 10. verse 3. and also Rom. 11. verse 5.6 Psal 3.6 And this me thinketh might satisfie any reasonable mā yea stoppe his mouth from barking or bellowing against the trueth of God Howebeit our aduersaries yet presse this point further and obiect saying Christ saith in the Gospell If any man loue me he will keep my commandements or sayings or wordes But no man keepeth his word therefore say they no man knoweth whether God loue him yea or no. First for the forme of the syllogysmo and then for the matter In the conclusion there is more then is in the promises For whereas the maior teacheth vs that obedience to Christs word is a signe vnto other and a pledge vnto our selues of some loues that God hath wrought in our hearts towards him the conclusion turneth it vp side downe and saith no man can know whether God loue him yea or no as though our loue Gods loue were all one or as though God loued not many I will not say vnto eternall life for that loue onely belongeth to the elect but in many outward respects from which also as it should seeme Christ himselfe Math. 5. inferreth this doctrine loue thē that hate you c. And maketh this comfortable vse of it that you may be the children of your heauēly father who can set his sunne to shine his raine to raine vpon the iust and vniust Nowe to the matter All the doubt resteth in the true and naturall meaning of this phrase keepe my words and sayings That our sauiour should meane thereby absolute obedience and performance thereof there is no likelyhood for he that knewe the hearts of al knew also that euen in the best there were great defects and wants and to haue deliuered such a speech I meane in that sense and meaning had beene by his owne wordes to haue crossed and thuarted his owne knowledge and to haue spoken more indeede then truth was Why thē what is it that he would signifie and set out vnto vs therby surely this much that the care and conscience that the faithfull had to obey his will and these good beginnings and proceedings that they had made therein by his spirit he would accept them as absolute and couered with the fulnes of righteousnes and obedience that was and is in himselfe and so present them in the sight of his heauenly father Neither doth that dislike me that one aunswere hereto namely that this beeing a sentence or saying of the Gospell must not be vnderstood of the perfect fulfilling of the lawe of God for that is a manner of speech belōging rather to the law then to the Gospell but of faith and a good conscience or as we haur heard already the beginning and grooth in goodnesse that god by his word and spirit hath wrought in the heart of the regenerate For in this sentence as it is a part and peece of the voice of the gospell these tearmes to keepe Christs saying or word signifie nothing els but by faith to imbrace and to hold fast the trueth and puritie of that doctrine that in the Gospell is commended vnto vs concerning Christ and as sound members of the Church to professe it openly and as faithfull
exceedingly good but as after the fal of our first parents it was deriued and coueied ouer vnto vs that so to doubt of the grace and fauour of God for the forgiuenesse of sinnes for the sauing of our soules c. is very naturall indeede that is to say that in and through this deprauation and corruption of that excellent nature which by creation was infused into our first parents and in them to all their posteritie had they continued therin because we are all in their loines to haue bene partaker of their excellent graces by creation as well as we are of their sinne by transgression men do doubt of God his goodnesse c. And though as in regard of men naturall or facultie or power that they haue in them as of theÌ„ we acknowledge it imposible to alter or change this doubting and distrustfulnesse yet by God to whome all things ar possible and by his singular helpe aide and grace it is not onely in his owne people much altered in this life though the worke be wrought by little and little and as it were by certen steps and degrees but in them shall be vtterly abolished and taken away in the life that is for to come God working it here but in measure and there in absolutenes and perfection not because he is not able here to doe it for what is he not able to performe to shewe what hindraÌ„ce we haue in our selues against his gratious workes partly from our selves and partly from Satans malice and also that he might instruct vs with holy desires to huÌ„ger and thirst after the life to be reuealed where is indeede the absolute perfection and fulnesse of our felicity But they say further coÌ„cerning this point The Saintes and people of God doe sometimes fall into doubting concerning gods grace and their own saluation and to that end they alleadge Psal 33. Habac. 1. We graunt it neither neede they indeed to prooue it for the experience that God hath giuen vs of others of our selues doth plainly shew the same But what would they infer that therefore it is good and laweful Surely there will no such thing followe To reason froÌ„ some facts or affections of the godly is not right for so in Noah we might druÌ„keÌ„nes from Dauids adultery we might approoue of other meÌ„s filthines from Peters fal we might iustifie other meÌ„s feare c. The reason whereof is plaine and euident Our regeneration as other spirituall graces that God vouchsafeth vs in this life as knowledge faith obedience c. is but in part And by reason of the remainders of sinn the flesh also lusting yea rising vp against the spirite it falleth out that many times we doe not onely leaue vndone the good we should performe but accomplish also the euill that god hath forbidden vs to do And that not only in the affections and thoughts of our hearts to which we must refer doubting and distrustfulnes but euen in the words of our mouths and works of our hands also and therefore not safe to follow the example of Gods Saints either in inward or outward thinges further then as they themselues are sanctified and walke in the obedience of the word and tread in the holy steppes of God And this the Apostle meaneth when he saith Ephes 5. Be yee followers of God as deare children and walke in loue euen as Christ hath loued vs and in anolher place Be yee follovvers of me euen as I am of Christ first to the CorinthiaÌ„s eleuen By which we see that though the faithfull fall into doubting yet they do it not as in respect of the graces of God which they haue receiued but as in regard of the remainders of flesh corruption in them vnreformed And yet so as they do oppose and set themselues what they can and higge and wrestle with their doubting by setting against the same holie and heauenlie thoughts of gods free grace gracious promises as also the strength and power of the holie spirit of God prouoking them as they are regenerate to manie good works and particularly to praier by meanes whereof that which is faint and weake in and of themselues may bee strengthened as wee may see in the father of the possessed child Mark 9. Lord I beleeue help myne vnbeleefe and by the Apostles beseeching God to increase their faith this assurance of their harts concerning fauour from God and saluation beeing a fruite of their faith and a worke of Gods spirite in them without which indeede they can neuer attaine therevnto and that doubting that they finde and feele flowing from the remainders of their corruption as yet vnregenerated But as men that are in a labyrinth and cannot tell which way to get out do more and more inwrappe themselues so fareth it with these persons opposing themselues against the truth of God and assaying to defend the errors and corruptions of their owne hearts For as though that which they haue said already had not beene mirie and filthie inough they yet vrge more claye and dongue drawne out of the beastlie puddle of their owne hearts Thus therefore they yet presse and vrge this point Naturall thinges that is such things as we haue naturally in our minds are not sinne but doubting is naturall therefore it is not sinne we aunswer to the proposition or maior by distinguishing Naturall things are of two sortes that is either such as we had first from God by creation remaine some of them in vs as yet vntainted are not sinne as for example our feare our loue c. simply and in themselues considered as it is not sinne in it selfe to haue that passion of feare or that affectioÌ„ of feare as to our children c. so that they be freed from extremities and such things in the considerations before expressed are not to be accouÌ„ted simply sinne or euill But there are some things nowe counted naturall which haue both come vpon preuailed vpon the puritie of our nature as it was in creation as for example ignorâ—nce in steed of our knowledge doubting or distrustfulnes in stead of our hope c. and these cannot choose but be euill for euen as our creation and all the things we had therein comming from God made vs to be denominated good because nothing could come from him but that which was good So these proceeding from a contrary fountaine that is Satan and his malice cannot choose but be of the same nature that he is of that is euil sinful And therfore coÌ„cerning doubting say that it is naturall indeed but not as from our first creation for then it should haue beene good but came vnto our nature after the fall and so beeing depraued is euill specially when it is referred to God as in all this question it is for though when wee haue to deale with men specially such as whome for their waywardnes inconstancie other corruptioÌ„s that we our selues haue had experieÌ„ce of we haue iust
wheras on the other side they shall haue good successe that feare god and are loth wittingly on willingly as we say to offend and displease him And this I take to be not onely the meaning of this sentence here but almost in euery place of the word where it is said Blessed is the man that feareth that Lord. Where also we are to know further that such sentences are propounded vnto vs not to strike doubtfulnes or distrust into the hearts of beleeuers which beeing in them naturally through the remainders of sinne God laboureth by so many meanes to remoue from them as the promises of the word the participation of his Sacraments the pledge powerful working of his spirite c. For so god in his words and deeds should be contrary to himselfe and we must so expound his word as we find no cōtradition in the places themselues nor loade him with any opposition who in his owne nature in his word also is alwayes but one But in them that setting before their eyes on the one side their owne weaknes and wants and on the other side the good that God requireth of them they might not onely depēd wholy of his mercy and no way swell with the cōfidence of any gift that they haue receiued but also striue according to the measure of grace vouchsafed vnto them to doe that that the Lord requireth at their hands And what will this serue to vphold doubtfullnes or distrust of hart in Gods children 6 The last place that they alleadge out of the old testamēt which hath any marrow or strength in it is in Ecclesiastes or the booke of the preacher cha 9. ver 1. which they turn and expound after this manner Man knovveth not whether he be worthie loue or hatred that is to say in the popish lāguage as they interpret it whether he be in the grace or fauour of God yea or no. Where first we may not dissemble this that as in other places so here they dissent frō the original verity both in their translation in their sense For these words are in Hebrew thus Euē or either loue euē or either hatred knoweth not mā al which is before their faces VVhereas we may perceiue in their translation they adde the word worthie which is not there to be found and in their interpretation or sense they add God and his fauour or hatred there beeing not in this part of the text any of the names wherby god is called in the old Testament But before we come to deliuer that which we take to be the true meaning of the spirite here me thinketh that euen the text as they turne it will not euince that for which they aleadge it For though we should graunt them that loue and hatred should in this place be vnderstood of gods loue hatred towards men yet this me thinketh we may say of it namely that wee must needs vnderstād it either of men that are ignorant of Gods word and vnbeleeuers or else of his loue and hatred towards such as of whose faith we doubt not for betwene these two there is no meane neither are there anie other sorts of people in the world To refer it to the incredulous to vnderstād it of them there is no reason Because he that cannot lie hath told vs he that beleeueth not is condēned already because he beleeueth not in the name of the onely sonne of god sith he hath giuē the iudgemēt we iudge not according to our selues but according to his truth that cannot erre And besids he that beleueth not the gospell as he knoweth not god himselfe with effect and fruite so he knoweth not neither for himselfe nor for others those whome God loueth or hateth or of what force his loue and hatred is VVe must therefore vnderstād of the faithfull beleeuers who though they cannot iudge of other men specially by their outward estate of which it seemeth Salomon speaketh here whether God loue any man or hate him yet concerning himselfe or for Gods loue or hatred towards him he cannot either be ignorant or doubtfull of it because he knoweth and feeleth the loue of god towards him as an adopted child and that by better proofes and pledges then outward mercies as we may perceiue not onely by the 7. verse of this chapter where he saieth go eate thy bread with ioy c. for god novv accepteth thy works but also by this of Iohn in his first epistle fourth chapter Heerin was the loue of God made manifest amongst vs because God sent that his onely begotten sonne into this vvorld that we might liue through him and sundry such other places And therefore this is a non sequitur as we say in the schooles or an euill fauoured argument By outward things men cannot determine of Gods loue or hatred and therefore we cannot conclude of it out of Gods word What and if a man should reason thus In the same bookes Salomon saith we cannot by outward euents see a sensible difference betwixt mans soule and beasts life because the end of either is alike therfore we can by no other meanes discerne the difference it were false and indeed would not hould or followe By all these things then we may perceiue that howesoeuer we vnderstand this place of the loue or hatred of God towards men that yet it will make nothing for the Papists to establish their doctrine of doubting touching the grace of God and the free pardon and ful forgiuenesse of our sinnes That we may take no aduantage of this that Papists affirming that such as offend against their consciences doe wel inough knowe that they are vnder gods hatred and God is angrie with them doe by this doctrine crosse their owne sense and interpretation And againe it that be true in offending parties why should they enioyne such as are turned to God and doe vnfainedly repent them of their sinnes to doubt of the grace and loue of God towards them But let vs returne and deliuer the true and naturall meaning and see whether that will helpe any whit at all I knowe that both Iewes and Christian expositors also doe giue diuers sēses of this one place but to me this following seemeth most right In this chapter as I take it he dealeth with such a sort or kind of administration or ordering of thinges in this world as is beyond mans reach he setteth it out by sundry particulars the first whereof is conteined in this first verse and some of the verses following and indeede respecteth mēs persons and the seuerall euents and successes that followe them And yet in this first verse he doth not onely declare the iudgement of flesh blood concerning the persons themselues but also expresseth what he himselfe conceiued of it according to truth and godlinesse This is it then that he meaneth that hauing set his heart not onely to search into these things so farre forth as he could by
of sinnes And therefore Isaie 4. the ministers of God are charged to comfort yea to comfort againe and againe the people of God and to speake to the heart of Ierusalem and to crie vnto hir that hir warfare is accomplished and that hir iniquitie is pardoned c i And therefore also Christ himselfe most comfortably saith to him that was sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee Math. 9. See further for this purpose also Luk 7.50 Rom. 8.15 2. Tim. 1.7 1. Ioh. 4.18 and many other places besides But this doctrine of our aduersaries cōcerning doubting doth if it be receiued quite and cleane supplant the consolation that God hath provided for vs there as we may gather by the effects for where there is doubting concerning Gods grace the forgiuenes of our sinnes the hope of euerlasting life c. There cannot be peace and quietnesse of conscience or any sure soūd and firme comfort but terrours and distrustfulnesse not onely touching their owne present estate but specially also for that which it comes yea at the length desperation for that doubtfulnesse of heart dwelt and continued entring forth at the last because as there is in the godly through the fauour and loue of God towards the in Iesus Christ an increase proceeding from faith to faith so is there in the wicked by reason of their owne sinne and Satans malice against them a proceeding from one iniquity to another they growing in naughtinesse as they doe in yeares On the other side where there is hope and confidēce concerning Gods free fauour and the forgiuenesse of our sinnes and eternall life c. there cannot be but ioy and gladnesse in the minde in the mouth yea the whole man is shal be affected therewith for it is impossible that these graces felt should lie long hid vnder the ashes of our corruption because that being from God who is stronger then all they will prevaile and being as the Apostle sheweth Gal. 5. fruites of the spirit they will breake forth as through the power of him that worketh them in vs so to the glory of him that vouchsafed them vnto vs not onely to the praise of his own name but so the benefite specially spirituall of the sound members of his bodie So that we may safely conclude that such as teach men to doubt they both hinder the minde from true comfort both of the word and spirit especially who hath the name of comfort giuen him in the scripture for this ende chiefely and lay open not a little gappe but a great broade way to desparation 7 In the word of God and especially in the writings of the newe testament we haue many things propounded vnto vs concerning the vnfallible testimony or pledge of the spirit as 2. Cor. 1. he saith that God hath also sealed vs and hath giuen the earnest of the spirit into our hearts meaning thereby such a pawne and pledge of it as doth not onely serue to confirme the promise of Gods goodnesse in vs but is after a sort powerfull in god if a man may so say to make it irrevocable or such as cannot be called backe and Eph. 1.13.14 he saith they were sealed vp with the holy spirit of promise vvhich is the earnest of our inheritance vnder which borrowed kinde of speeches as of sealing first he meaneth to make a notable difference betweene those that are authenticall and those that are not after of earnest he would giue vs to vnderstand that as he or they that haue giuen or taken earnest of a bargaine binde themselues so is it betwixt God and vs See also Ephe. 4.30 and other places But this doctrine of our aduersaries is flatly against it which perswadeth doubting of all and euery grace from God But surely if we marke it by these and such like kind of speeches as we may not only see the great care that God hath to roote it out of ms hearts but also that it is not an esie thing to be performed or conceiued sealing or a seale we knowe is wont to be put to such things as we would haue others to take for vndoubted assured and that not so much in respect of him whose seale it is as to him to whome the seale is giuen as we may see in letters pattents of princes in commission of great personages in graunting of annuities pensions c. And the like may we say of the earnest peny as we call it both the one and the other being vsed to this end that all what soeuer doubting or distrust which might any manner of way arise or fall out might by euery good meane be remoued and taken away And euen so the seale of the spirit is stamped and imprinted in and vpon the beleeuers and the holy spirit is giuen vnto thē as a pledge or earnest penny that so euery one of them might be certified and assured in their hearts that the promises of God made vnto them concerning his fauour the forgiuenesse of their sinnes eternall life are vnmoueable and most certaine and they the better sensed armed thereby against doubting and distrust which naturally cleaueth as fast vnto them as the skinne to the flesh or the flesh to the bones And that this is so namely that the spirit is giuen vnto them to these holy endes and purposes you shall see it plainely propounded and prooued Rom. 8.16 Cal. 4.6 besides those places which haue beene put downe before out of 2. Cor. 1. and Eph. 1.4 And therfore as it is sinne and shame euen against the spirit of the grace to cast away that testimony which he yeeldeth vnto our spirits that we are the sonnes of God and is directly against the commandement of the Apostle 1. Thess Quench not the spirit So this doctrine that leadeah the way and bringeth forth such beastly and bad effects ought to be odious and abhominable to euery man that regardeth his owne comfort or esteemeth gods glory or would not indeede dispise the spirit of grace 8 Besides we knowe that both in the old testament before Christ gaue the fathers sacraments as particularly circrmcision and the passeouer and since in the newe testament God hath giuen vs the same for substance effect I meane the sacrament of baptisme and that of the Lords supper In all which no doubt god then laboureth and now assaieth not onely to remooue the doubting and distrust of our hearts but also to confirme vs in this faith But this doctrine of our popish aduersaries concerning doubting doth infringe both the doctrine of the sacraments themselues and the vse of them also and yet both of them are according For it is certaine that the sacraments themselues whether we consider the outward signes thereof or the invisible grace adioyned thereto offered by the faith offered to the faithfull and wrought in them by the religious vse of them according to Christs institution were both ordained annexed vnto the promises that
may be comfortable also vnto him in glorie or else that we if it seeme so good vnto him being made as a maÌ„ may say gasing-stocks to men and angells and all the world he might declate in vs what is the wonderfull power and efficacy of the holy ghost in fraile and weake vessels which as it is many waies made manifest so doeth it appeare in the crowne of martyrdome suffering for trueth and in the strength of temptations we being more then conquerouts through him that loued vs and washed vs in his blood See 2. Cor. 4. ver 7. and 12. ver 9. and also Col. 1.24 And the like may we saye touching death which through the death of Christ is so sanctified vnto mee that I doe not onely triumph ouer it saying death where is thy sting hell where it thy victorie but find it to be a speedie passage and ready way for me vnto eternal life Therfore so farre of am I from beeing hindred by afflictions and death that I know these things as all other shall work vnto my good shall serue for the furthering yea for the perfecting of my saluation Rom. 8.28 I also assuring my heart that Christ hath deliuered me from the power of death and that I shall in and through Christ escape from death and passe vnto euerlasting life euen as he himselfe plainely affirmeth Ioh. 5.14 2 Secondly he obiecteth thus It is not sufficient that thy sinnes are satisfied and aunswered for by another or that thine iniquities are pardoned but besides it is of necessitie required that thou be righteous and doest perfectly obserue the law of God that is that thou doest perfectly loue god and thy neighbour For vnlesse thou haue this righteousnes indeed thou caÌ„st not escap the wrath curse of God but this righteousnes thou hast not nether caÌ„st haue indeed in this life therfore thou must of necessitie be vnder condeÌ„natioÌ„ We cannot aunswer to this temptation but euen as to the former yea and indeed almost to all other also that is hauing respect vnto Christ who hath not onely indured the punishment due vnto me for my sinnes but also performed perfect righteousnes yea and the same such as the very law doth require that not for himselfe because he needed none but for me hath he done all that he did fullfilled euen the whole law Which if any man doubt of or call into question let him but consider Christs own words Mat. 3. no doubt but he will giue glorie to God and confesse it Christ there saying let be now for thus it becommeth vs to fullfill all righteousnesse or els that saying in Ro 8. That that was impossible to the law in as much as it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh that that righteousnes of the law might be fulfilled in vs vvhich walke not after the flesh but after the spirit And tell me Satan Shall the power of Christs death be effectuall to take away transgression deny this if thou canst or darest And shall not the absolute might infinitnesse of his obedience be strong to make me stand as righteous in the sight of God What was there in all the â—â—we that he hath not absolutly accomplished EueÌ„ his very enimies he hath so hartily perfectly loued that he hath not only prayed for theÌ„ as appeareth in the history of his death but also for numbers of them hath susteined the wrath indignatioÌ„ of God that so he might reconcile theÌ„ to his heauenly father Oh how sweet not onely for the proofe of this point but for the heart conscience of all faithful is that of the Apostle Ro. 5. God setteth out his loue towards vs that whilest we were yet sinners Christ died for vs. Much more theÌ„ being nowe iustified by his blood we shall be saued froÌ„ wrath through him For if when we were enimies vve were reconciled to God by the death of his sonne much more being reconciled vve shall be saued through his life And this absolut righteousnesse of Christ is through Gods goodnesse imputed vnto me and by faith laid hold of and applied to my selfe with which being clothed as with the precious and sweet garmentes of my elder brother I cannot but please God and stande righteousse in his light as the brother of Christ yea as one of gods heirs yea which is more an heire annexed with Christ himselfe And therefore may truely comfortably say as the Apostle doth in the same place of Ro. 8. Hath not God spared his owne sonne but giuen him for vs al to death how shall he not with him giue vs all thinges also If all things vvhy not then also absolute righteousnes who shall lay any thing to the charge of gods chosen It is god that iustifieth vvho shall condemne c. as followeth most comfortably Yea but it may bee that Sathan will yet further vrge this pointe what can another mans righteousnes auaile or profit thee seeing that the law presseth this vpon thee thou shalt loue thy neighbour c. Thou shalt not couet thy neighbours house c. And the Scripture telleth vs the soule that sinneth that shall die the death Ezec. 18. And again there shall be wrath and indignation vpon euerye soule of euerie man that doth euill and breaketh the law Ro. 2. vers 9. To this we aunswere though that which hath beene said before concerning the imputation of Christs righteousnesse and gods acceptation of it may serue for an aunswer yet we further adioyne and say It is true that law doth require of euery man his owne righteousnes or hauing failed his satisfaction Herein Sathan is not a lyer but this is it that he faileth in the end of vrging this not of ignoraÌ„ce in himselfe for surely he knoweth it but of malice against vs to bring vs if it could bee to death and damnation What is the ende why the law requireth it or God in his lawe doth demaund the same It is to intimate that there is or can be in vs anye such thing no verily but to cause vs to go out of our selues and to seeke it else where where it may be found And in this respect particularly amongst many other is it that the law is and may be said to be schoolemaister to bring vs and to guide vs to Christ And indeede this is a misterie which beeing either manye ages together much hidden or else not so plainely discouered as now it is is laid open and reueiled vnto vs by the gospell to wit that where mankind was not able to satisfie in his own person the law of God and yet the law might not be destroyed or ouerthrowne God hath made a translation of the lawe into another person which might doe that for mankinde that it could neuer performe for it selfe that is absolutely obserue yea and fullfill the whole lawe Which person because
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