desired you he speaketh of all the faithfull vnder one mans person or vnder the person of his disciples to win now you a wheat a hard and a heauy sentence But yet it most comfortablye followeth in the nexte wordes But I haue praied for thee that thy faith faile not Which thing he hath done also euen for the rest of the faithfull as well as for him as we may perceiue by that worthie praier of our Sauiour Christ mentioned in the 17. of Iohn and made to that end also In the Romaines howe many comfortable places are there In the 8. chap. he saith I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. And in the 11. the gifts calling of God are without repentance or such as he can neuer repent of And in the 14. vvho art thou that condemnest an other mans seruant he standeth or falleth to his owne maister yea he shall bee established for God is able to make him stand Now if that popish point either of doubting or faling away were true then these places proouing plainely that great pointe of finall perseuerance should be false so ought not onely themselues to be blotted out of the Bible but the credit of the whole Scriptures to be cracked for if it be not found true in all and euery part of it it is not to be receiued But I say let God be true and euerie man else a lier and let all flesh giue glory to God and stay the heart of it from thinking restraine the mouth from speaking where God hath giuen vs such a plaine and peremptorie conclusion Hitherto we haue shewed specially in this last part of the tractate that this popish opinion concerning doubting is directly flatly contrarie to the Scriptures that it doth abolish faith in Christ for what neede we regard faith if doubting be allowable that it doeth frustrate the commandements and promises of God for to what end else hath he propoūded but that he might beleeue and obey that it doth reproue God of a lye who in his reuealed will by his word hath told and taught vs the contrarie that it abuseth Christs merit who therefore appeared that he might destroy the works of the deuill and amongest the rest distrust doubting that it doth tread vnder foote the office of the holy Ghost which is appointed to seale vp Gods promises in our hearts that it doth weaken the sacraments themselues which are therefore appointed for the confirming and strengthening of vs in faith yea it abolisheth and taketh away al comfort for howe can we be cleared so long as our hearts be possessed with feare and doubting And therefore beeing directly against the scripture and bringing forth such badde effect it cannot be true or good and not being true it is to be reiected And so we might end for this point our treatise were it not that sōe good men desire to see the iudgemēt of the sonder diuines specially of former ages Wherevnto for their sakes and not otherwise I haue thought it not much amise to yeeld 1 Cyprian in his fourth sermon touching mortality hath these words What place saith he is therefore for doubting or distrust who umongst these things can be fearefull or sorry vnles it be such a one as is voide of hope faith for to him it apprertaineth to feare death that vvould not goe to Christ And it belongeth to him not to bee vvilling to goe to Christ that doth not beleeue that he beginneth here euen in this vvorlde to raigne with Christ For it is written the iust doth liue by faith If thou art iust or righteous then thou liuest by faith If thou doest stedfastlye and rightlye beleeue in God vvhy shalt thou not bee vvith Christ and beeing assured concerning the Lords promise that thou shalt bee called vvhy doest thou not imbrace it c. And a little while after in the same sermon Now dearely beloued brethren this falleth out because you are voide of faith because no man beleeueth that those things shall come to passe which God promiseth who is him selfe true whose word is sure certen And a litle after Now God speaketh with thee and thou beeing whole in an vnbeleeuing minde fleetest to and fro and wauerest God vnto thee that art going out of this world promiseth immortality and euerlastingnesse And dost thou doubt This is not to know God c. 2 Chrysostome vpon these words of the Apostle to the Romaines By whome we haue accesse into this grace c. He spake wel saith he saying in which we stand For such grace hath no ende neither is it acquainted vvith bounds or borders And somewhat after For we must be assured not only of the things that are giuen vs or which vve haue receiued already but euen of the things to come and that as wel and certainly as of those that are giuen For men are vvont to glorie of and reioyce in those thinges vvhich they possesse already Wherefore sith the hope that wee haue of things to come is as firme and certaine as of the things that are giuen or we haue receiued already therefore he saith vve reioyce or glory in them 3 Augustine in his booke of meditation The assurance of all our faith saith he is in the precious bloode of Christ And againe writing vpon Psal 88 Christ shall raigne for euer in his saints god hath promised this if thou thinke it a smale matter knovve that God hath confirmed it with an oath Wherfore because the promise is sure and certaine not according vnto our deserts but according to his owne mercy no man ought with feare to be afraide or els to douht And againe in his 28. sermon concerning the sayings or words of the Lord c. All thy sinnes are forgiuen thee therefore he saith presume not vpon thy owne worke but vpon Christs fauour for by grace are ye saued saith the Apostle It is therfore a point of pride but of saith to set abroad the things that thou hast receiued it is not I say pride but deuotion 4 Hilarie vpon the fifth chapter of Mat. The kingdome of heauen which the Lord did then openly professe to be set in himselfe he will haue vs without any doubting of vncertaine wil to hope for because that othervvise there is no iustification by faith if our faith be doubtfull and vncertaine 5 Mazianzen in his consalotorie oration which he made for the calamitie or punishment of haile who knoweth saith he vvhether he vvill returne and repent and leaue a blessing behind him But I plainely knowe it and dare vndertake it if neede were to be a surety as a man may say for the diuine mercy 6 Bernard in his 6. sermon vpō the songe of songes And of a trueth vvhere is
make supplication to my iudge And what is this els but that others besides him haue acknowledged euery where Dauid Psal 143. Enter not into iudgemeÌ„t with thy seruant for in thy sight shall none that liueth be iustified And Paul Though I knowe nothing by my selfe yet I am not for all that iustified before God And so he declareth that iust and holy men must altogeather distrust their owne righteousnes as which can yeeld them no other comfort almost but doubtfulnesse and distrust and rely vpon Gods grace onely and by that euen to lift vp themselues against the iudgement of God knoweing that euen here that is true which Saint Iames saith mercie reioyceth against condeÌ„nation But suppose this were not the meaning and that that translation of theirs were true and right yet me thinketh that should make little or nothing for them in this behalfe For they can conclude nothing vpon it but this at the vttermost namely that Iob complained that though he were innocent yet his soule felt not it because it was as it were rent in sunder and ouerthrowne with the scourges of God And though we should graunt that the place were to be vnderstood of Iobs innocency in it selfe without respect or comparison and namely of this that by reason of the hardnes of his affliction and sore chastisment he could not feele it yet will it not helpe them for no man can certenly say that he is altogether innocent sith no flesh liuing is without sinne but euery one transgresseth and as it is said in the epistle of S. Iames in many things we offend all 5 An other place they bring out of Pet. 28. verse 14. where it is said Blessed is the man that feareth alway Where first we say that feare and doubting differ and that not onely as in regard of name title but as in respect of effect also for doubting breedeth distrustfulnesse as one vice ingendreth another whereas feare worketh care circumspection reuerence and many other good things besides And therefore it is il done thus to wrest the scripture and to labour to make it to speake that which neither the words as we haue heard already or the sense which we heare anone will beare Nowe for the meaning I doubt not but Salomon in this place meaneth the feare that we commonly call filiall childlike or such as is or should be in children towards their pareÌ„ts which besides that it hath adioyned with it a reuerent loue louing reuerence towards their fathers mothers c. it worketh also in them carefulnesse not so much to do the good things enioyned them for so it may be they lacke abilitie and power as to avoide indeede the euill things their parents haue forbidden them they know will displease them And because God is our heauenly father and farre exceedeth al earthly freindes and parents whatsoeuer I doubt not but euen the same is meant here towards God yea there is as a man may say commanded to be in vs a feare acknowledging and feeling Gods iudgement and wrath against sinne and working desire care and watchfulnesse to shunne all corruption either in religion or in conuersation because with such things God is highly displeased And for as much as there are two common faulâ—s amongst other in the corrupted heart of all Adams posteritie the first is carefulnes and security by which men are drawne to make smale account if not to contemne the wrath and displeasure of almightie God against sinne And the second is pride and presumption thrusting men forward not onely beyond the bonds of their places and callings but euen into confidence of their owne wisdome power righteousnes c. both which sinnes bring forth this bitter effect that gods iudgements are little or no whit at all regarded as we may see in Phatao and his secure and proud people I doubt not but that the spirit also commending vnto vs in this holy sentence the reuerence and feare of almighty God went about therein euen to expresse these as other sinnes By which we may see that this must needes be the meaning of the place namely that we should alwaies carry about with vs a holy and continuall care watchfulnes yea and if we will feare that we sinne not or offend against God nor in any respect if we can faile in our duties either towards God or towards our neighbours or towardes our selues as though Salomon should say Blessed is he that feareth much coÌ„tinually For so much I thinke vvill the text itselfe beare both in the wordes of it and in the coniugation that the verbe is vsed in to witt that he sinne not or offend against God and his holy commaundements and that least he should be forsaken and cast away from God And me thinketh I haue two reasons of this sense The one from the word it selfe turned here feare which doth not onely signifie feare of euill whether it be the euill of punishment or of sinne but also to feare with reuerence and that not onely of the thing or partie feared but also as in regard of him that doth feare he beeing drawne thereinto not onely by the duetie he oweth as in regard of his owne base and weake estate but euen as in respect of the reuerence and excellencie of him before whome he trembleth And from hence is it that Genes 31. ver 42. God is called the feare of Izhak The second from things proceeding or going before in the text and also from the latter part of this verse it selfe He had said in the verse next and immediatly going before this he that couereth his transgressions shall not prosper but he that confesseth his sinnes and forsaketh them shall finde mercie and thereunto he adioyneth this saying blessed is the man that feareth much continually As though he should say He that by a godly feare is drawne to the vnfeined confession of his sinnes and to the loathing and leauing of the same and by loathing of them to sincere repentance is in a happie and blessed estate though perhaps his owne heart for the time present or men of the world continually will neuer thinke so yet blessed and happie must he be because God hath so pronounced it In the words following he saith but he that hardeneth his hart shall fall into euill We know this is vsuall in these prouerbiall sentences that one of them is opposite to another When therefore he had said blessed is he that feareth much coÌ„tinually by by addeth but he that hardeneth his heart c. he plainly declareth that in the first part of the verse he mindeth to commend set out such a feare of offending and displeasing god as is opposite to hardnes of hart contemning god wherfore doubtles he mindeth to signifie the secure proud persons such I meane as not beeing mooued neither by gods commaundements nor threatnings lay the raines in their owne necks follow their pleasures shall surely fall into wrath and punishment
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
so fall out that he hath some hidden or vnknowne sinne through which he hath displeased God But no man knoweth or vnderstandeth all his sinnes this assumption they prooue by a place of the Prophet Psal 19. where he saieth who can vnderstand hi◠faults therefore no man can tell whether he be in the grace and fauour of god please him yea or no. To this we aunswer that the proposition or maior as we call it should be true if either god did for Christs sake forgiue the beleeuers their knowne transgressions onely and not their vnknowne and hidden sinnes also or else if the worke of our reconciliation with God did depend either vppon our dignitie or worthines or the suffiencie of our contrition and sorrowefulnes for sinne But God we know the Scripture in plaine tearmes teacheth vs that God forgiueth in Christ to his children al their sinnes knowne and vnknowne in which respect euen in the place by them alleadged the Prophet presently saith Clense me from my secret faults of which if there had not beene remission he would not haue praied for it for praier made according to faith for a thing implieth that the same thing is to be obteined or els were christian praier not onely lipp labour but lost labour Saint Iohn saith the bloud of Christ clenseth vs from all sinne and againe that he is the reconciliation not for our sinnes onely but also for the sinnes of the whole world And as for our reconciliation to God it hangeth not vpon any worthinesse that we haue as of our selues or vpon the suffiency of any thing we do or can do for we confesse as the faithfull haue done before vs that all our righteousnesses before God are as filthy and stained clouts saie vnfeinedly as our Sauiour himselfe hath taught vs when we haue done al that we can doe we are vnprofitable seruants So that we may say and say safely the propositiō or maior is false and that not onely for that which hath beene alleadged already but also because that the Scripture in many places for the cōfort of the children of God in the multitude of their sinnes knowne or not known felt or not felt in themselues confessed or not confessed before God hath put downe many worthy and general comforts as Isaiah the 1. Though your sinnes were as crimosin they shall be white as snovv though they vvere redd as scarlet they shall be as wooll and in the newe Testament Paule saith where sinne aboundeth there grace aboūdeth much more And though they add a reason or confirmation of it yet that helpeth it not neither For we knowe that all sinnes in their owne nature doe displease God and not onely hidden sinnes And if God vouchsafe mercie in the forgiuenes of all sinnes and hidden sinnes in all our iudgements be sinnes why should the conscience more doubt of the forgiuenesse of those that it knoweth not or cannot remember then it doth of those that are euer before vs sith this is vsuall in all men to haue their most high and heinous trāsgression in the sting of their harts presented before them which being assured of that they are remitted before God the lesse and the secret much more As for the minor or assumption we will graunt it them and yet they neuer a whitt nearer their purpose because remission of sinnes the comfort following therevpon against the doubtfulnes of our hearts standeth not in knowing or feeling all and euery particular or speciall sinne that men haue committed but in the liuely apprehension of the free fauour of god declared in the heauēly promises of his word not imputing vnto vs our transgression nay which is more imputing vnto vs through faith that take hold thereof the innocency holines obedience of Christ with which being clothed as with a garment we stand free from the force of his wrath against all sinnes knowne or not knowne and haue hope assured for reconciliation and attonement And as for the proofe of this assumption by the place of Psal 19. it was more then needes and brought to confirme that which neuer was controuerted for who euer called this into question that good men may doe commit infinite more sinnes then they doe or can remember But this rather whether this effect of doubting will follow thervpon in which they are more mute then fishes speaking where or what they should not might well haue spared this labour 2 A second argument they frame thus He that only knoweth the heart he only knoweth the certety assurednes of our saluatiō But God only knoweth the heart searcheth the reines therefore he onely knoweth the certenty and assurednesse of our saluation All the feare strength of this reason resteth in the maior or proposition as we call it in the large or narrow significatiō of this word knower of the heart Wherfore hauing answeared or satisfied that all the rest will be found weaker then water I meane for the strength and maintenance of this matter God is so the onely searcher and knower of the heart that yet notwistāding he hath in some measure euen communicated that grace vnto diuers of his children though happely not as in respect of others so much yet as in regard of euery particular faithful mans owne estate For as this that God is onely wise onely iust c. doth not euacuate or ouerthrowe the wisdome iustice c. that from that infinite fountaine that is in him is conveied ouer vnto men specially his children so that he alone knoweth mans heart hindreth not this but that other men may knowe though not other mens yet their owne hearts reasonable well for this of searching the heart is as also the former aboue named are of that sort of attributes in or to God which though they be in him in all absolute fulnesse and without measure yet are they communicated to the godly especially and that in such measure as he seeth to be fit for them and yet he hauing neuer a whit the lesse in himselfe And this is that in some sort and sense which Salomon saith in the Prouerbes The thoughts of mans heart are as deepe fountaines but a man of vnderstanding will drawe them drie But more plainely and particularly the Apostle saith No man knoweth the things of a man but the spirit of a man which is within himselfe but Gods spirit maketh the spirituall man able to iudge and discerne all things yet he himselfe to be iudged of no man So that we may see that the maior propositiō is not simple here but must of necessitie be vnderstood with a condition or exception thus He that alone is the knower of the hearts yea of all things he onely is assured or certenly knoweth our saluation vnles it haue pleased him in his word to reueale somthing concerning that vnto vs and would haue vs thereby to be assured thereof For then hauing communicated that knowledge which in himselfe is
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
condemne our owne deedes and workes and renouncing them vtterly to rest and stay our selues vpon the mercy of God promised vnto vs for Christ our Sauiour his sake and alwaies both in minde and mouth to haue that worthy saying of the prophet rise with vs Enter not into iudgement with thy seruant O Lord for then no flesh shall be righteouse in thy sight and that of the Apostle 1. Cor. 4. I knowe nothing by my selfe and yet I am not iust or iustified for all that One the other side it is not humilitie as they suppose but arrogancie and indeede contempt of God and heauenly promises not to giue credit to or not to beleeue these sweete promises And therefore Saint Iohn saith he that beleeueth not God hath made him a lier 1. Iohn 5.10 and we may see a memorable example of it in Ahaz Isaiah 7. who refused a signe giuen vnto him from god But they presse this further say it is a token of humilitie to acknowledge our infirmities and sinnes And who wil deny that that hath any fault or sauour in him of godlines But on the other side who knoweth not that humilitie and doubting differ as much as vice virtue or what man vnles he were madde not onely without reason but against godlinesse would suppose that our true humility should destroy confidēce boldnesse or faith concerning Gods grace forgiuenesse of our sinnes and eternall saluation sith our humility is as other good things in vs the fruite of the faith If mā did soundly vnderstand what humility were they would doubtlesse be of another minde thē conclude so This is humility not onely truly to feare God as a iudge and so to acknowledge in his sight our sinnes and infirmities but also to fly vnto Iesus Christ and to stay in his al sufficiēt satisfaction Doth this ouerthrowe a poore mans pouertie that he beggeth an almes for Gods sake as we say or doth this destroy a weake mans weaknesse that he seeketh for shelter and defence at the handes of the strōg or doth this take away a sicke mans sicknes that he laieth it open to the Phisition and requireth medicine no verely but rather argueth pouerty weaknesse sicknesse c. And so doth our humility But let vs go forward 9 The ninth argument is this Where there is vnworthinesse there cannot be assurance of Gods grace of forgiuenesse of sinnes and of saluation but still there must be doubting But in thē that are turned to God there is great vnworthinesse whilest they knowe not whether they haue sufficiently and worthily prepared themselues and performed all the couenants and conditions that God hath prescribed therefore c. The proposition or maior of this argument is very false because the beholding or feeling of our own vnworthinesse doth no more worke doubting much lesse distrustfulnesse in the hearts of Gods people then feeling of outward wants maketh naturall men carelesse of a supply It is a grace of God to be well acquainted with our owne vnworthinesse yea such a grace as God onely bestoweth vpon his owne children that so in the beholding and sight therof they may more earnestly seeke after and be more fruitfully made partakers of the exceeding riches of his mercy wheras the wicked of the world are either ceased with benūmednesse and senslesnesses of their owne vnworthinesse and good reason thereof because they feele not sinne or els see it in iudgement and condemnation and good reason of it also because rather they haue made no account to profit by Gods mercies but to abuse them rather to licentiousnesse and sinne And that we might be the better assured of the trueth of this point namely that the feeling of the indignity of gods people hath neither wrought doubting in themselues nor caused god the lesse but more rather to esteeme them we haue many memorable examples but for the present we will content our selues with one out of the ould testament and another out of the newe that so seeing the consent of scriptures and the confirmitie of this trueth in all ages we may the better beleeue it both for the comfort of our consciences and stopping the mouthes of the aduersaries In the 18. of Genesis the spirit presseth this in the prayer of Abraham that he made for Sodom Gomorrah c. that he said he was but dust and ashes and how could he more debase and humble himselfe and yet he cōtinueth afterwards his prayer againe againe which had his heart beene possessed with doubting and vpheld with hope he could not haue performed And in the 8. of the gospell after Mathew the Centuriō that came to intreat Christ for his seruant sicke of the palsie and grieuously pained feeling and confessing his owne vnworthinesse that he was not vvorthy that Christ should come vnder his roofe doth not only make Christ him selfe as he was mā to maruaile at it but according to truth for the better comforting of all that haue the like sense to cōmend him to say verely I haue not found so great faith no not in Israel what meaneth that generall sentēce of the word god resisteth the proud giueth grace to the humble confirmed by the example of the Pharise Publican Luke eighteene But to teach vs this point Can a man be truely humbled in himselfe without sight and sense of his owne vnworthinesse or can he tast or tell how sweet the Lord is in his mercies that is not wel acquainted with his owne miseries If anie man thinke so he is fowly deceiued Nay we will say more that where vnworthines is most felt there is offred vnto godlie men the best meanes of certainetie and assurance not onely because the Scripture saith where sinne hath aboūded ther grace hath abounded much more but because God in his purpose and indeed assured good-will calleth vs out of our selues who are altogether weaker then water that so we might wholy repose our wofull soules vpon him that is the god of our comfort and the vnmouable rock of our strength Wherefore wee see that the maior is vtterly vntrue As for the first part of the assumption or minor we will not denie it namely that euen in the faithfull there is not onely is great vnworthines but a very good tast and feeling thereof And good reason there is it should be so they best obserue their owne waies they best examine their owne hearts c. Neither will we much stick with them to yeeld them the secōd part of it namely that these are good meanes to make euen god feele their vnworthines that they doe not rightly and reuerently prepare themselus to the seruice of god that they fullfill not al nay not any in sort as they should of the couenants conditions or cōmandements of god c. but that they should worke doubting in them of gods goodnes grace towards them that is the point we deny and they cā neuer prooue for doubting is not the proper peculiar
of the thing as he that in strength apprehendeth the like or another of the same kinde so may a christian man though he haue but infirme and weake faith be as well assured that god in Christ will shewe him mercie and forgiue him all his sinnes through his obedience as he that hath more strength of it and euen in that infirmitie reape and receiue singular coÌ„fort though not in the weaknes it selfe yet as in regard of the obiect that that weake instrument laieth assured hold of and applieth to it selfe 11 They haue an other argument which they doe not onely frame and fashion but presse vrge againe and againe in manner and forme following Naturall thinges say they are vnchaungeable But to doubt concerning Gods grace and our reconciliation with him is naturall specially as we are nowe borne and brought forth into the world therefore to doubt is vnchaungeable first for the maior or proposition of this sillogisgisme we say that in diuers respectes it is and may be true and in diuerse respectes againe it is not true but false Naturall thinges are vnchangeable to witte so long as they continue so be not altered or chaÌ„ged by his haÌ„d that is the Lord of nature or by soÌ„e extraordinary course that he is pleased to permit and appoint for then when he that is Lord ouer all will haue an alteration the creatures must of necessitie by right of creation and by the authoritie of the Creator yeeld therevnto And this is it that the Prophet teacheth Psal 104. saying All things waite vpon thee that thou maiest giue them foode in due season thou giuest it them and they gather it thou openest thy hand and they are filled with good things But if thou hide thy face they are trovbled if thou take avvay their breath they die and returne to their dust And we see it confirmed also by sundry examples as in the booke of Iehoshua chapter 12. where he saith Sunne stay thou in Gibleon and thou mooue in the valley of Aâ—alon And Isaiah 38. Where for the confirmation of Hezekias faith in the promise of his recouery to health it is said that in the deall of Ahaâ— the sunne returne a backward tenne degrees by vvhich degrees it was gone downe Besides it is true in such naturall things as God hath created and preserued yea and doth preserue in their estates wherein â—e created them and not in those which by some occasion since haue an addition vnto their created nature of which sort as we shall heare hereafter doubting and distrustfulnes is and not of the former And good reasoÌ„ it should be so for the additameÌ„t vnto nature as it was created in an alteration and changing of the first nature as we may see euen by this particular if we had no more that for the sinnes of man the creatures and particularly the earth is liable to the curse of barrennesse c. which without that it could not haue beene and yet notwitstanding this additioÌ„ these things by reasoÌ„ of propagation are eueÌ„ in this life â—ightly named natural And this we might inlarge and prooue by many other particulars that howesoeuer at their first producing or bringing forth they seemed to be against nature and monstrous indeede yet by propagation and continuance of time are reckoned amoÌ„gst naturall things So that we may nowe see howe the maior is true and howe it is vntrue For the minor it is true sinne bringing that many other fearefull things into the world and the same thorugh the taint of originall vnrighteousnesse beeing spread ouer all flesh howebeit that will not followe therevpon nor out of the maior that is concluded that therefore doubting cannot be altered For though as in respect of nature vitiated and man himselfe tainted therewith there can be no alteration or change made but rather still an increase of corruption by reason of that strength and power of original sin and the reliques of it in vs yet as in regard of God who onely worketh wonderfull thinges both in heauen and earth according to his good pleasure and to whome alone it belongeth as to search the hearts and reines so to make of fâ—â—tie fleshie hearts it is not so but as he can and that with ease also change the naturall course of all his creatures generally so can he as he will and by such powerfull instruments as he hath appointed thereto alter and change the vitiaâ—e and corrupt heart of man purging it so by faith that it shall be free from the power of iniquitie and sanctified also vnto many good workes And so by all this we see the weakenesse and infirmitie of this argument which they themselues feeling fearing also presse it yet a little further thus Euen those naturall things which are added to nature created are immutable or vnchangeable But doubting euen after this sort is naturall therefore after this manner or sort this doubting also is vnchangeable But that we knowe Gods iudgements to be such that the wicked shall proceede from euill to worse that so heaping vp their owne sinnes they might heape vp against them more iust and swift condemnation we should wonder at this that men turne the truth of God into a lie to their own and other mens hurt also For first the maior or proposition is not true in one sense as hath beene shewed before for though it be true that in this deprauation corruption of our nature naturall things indeed by the strength and power of nature are vnchangeable the reason is because nature so deformed cannot set a foot forward to reformation or alteration of it selfe but rather will proceed in the power of the corruption of it and specially also when it is egged forward with Satans malice from euill to worse yet that hindreth not but by the doctrine of the Gospel which is the power of god to saluation to euery one that beleeueth and by many other meanes and helpes as particularly the gratious working of his blessed spirit this worke of changing and altering our nature not onely may but as we see by former and daily experience is brought to passe for as nothing could hinder him but further him rather when he coÌ„manded light to shine out of darknesse so nothing now can stoppe his worke but shal further it rather in chaunging that cursed and corrupted nature of ours So that though this be true that by force and power of nature they cannot be remooued or changed yet that letteth not but that this also may be true that by Gods word outwardly and by his holy spirit inwardly accompanying making the same fruitefull they may in them that beleeue by little and little not onely be altered and changed but at the last be vtterly chaÌ„ged which is more And as for the minor or assumption we say that in this sense and after this sort namely that not as nature was first created of God for so it could not chuse but be as he is
sound and steadfast faith there followeth a certaine sense and feeling of comfort and ioy according to which it is said 2. Chro. 20. Put your trust in the Lord your god and yee shall be assured And these motions senses or feelings are not certainely of humane reason or of flesh and blood as we say for then they should be in all men alike or els nature should be an vnequall distributer of her fauours and they should be propped also vp with some outward experiēce but that is not so for they are staied vpon the word promise of God that not only without respect of outward and naturall things but euen contrary to the reason of nature and flesh which as we may see in the sufferings of the Saintes and Martyrdome of Gods people who rūne through fire and water being supported with the power of a mighty perswasion from God of which the wise mē of this world know nothing or vnderstād so we may behold it likewise in Abraham the friend of God and the father of the faithful who not once and away as we say in the matter of his owne withered body and his wife Sarahs barren wombe cōceiued hope of hauing a sonne according to promise Rom. 4.19.8 but also in the offering of Isaac his sonne he beleeuing that God was able to raise him vp from the dead from whence after a sort he receiued him as the Apostle noteth in the 11. chap. of his epistle to the Hebrewes verse 19. 13 There remaineth the thirteenth or last argument which they vsually make for the maintenance of their corrupt doctrine touching doubting which though it come in the last place hath as little force as any of the former if not lesse And they frame it after this māner The doctrine that begetteth or brinforth carnall carelesnesse and fleshly security is not to be commonly propounded and deliuered to the people The doctrine that teacheth certainty and assurance of saluation and Gods grace concerning the same and manifold fauours besides in very many begetteth and bringeth forth carnall security therefore though it were true in it selfe yet it is not to deliuered vnto the people We aunswere first vnto the maior that look what doctrine in and of it selfe breedeth or bringeth forth such badde effects it should at no hand be deliuered because men through their corruption and Satans malice prone ready enough to sinne and condemnation should not by false erronious opinions in themselues or by dangerous consequences from them be thrust headlongly into eternal iudgement As for example the doctrine of mens merites amongst Papists and the satisfying of sinne deliuerie of soules specially out of purgatory by masses diriges trentalles c. because in their owne nature they make men presumteous and carelesse also whilest by other mē their sinnes may be answered Gods iudgement satisfied should not be either publikely or priuatly propounded and the same may we affirme of all other doctrines of the like nature But if there be any true and holy doctrine vpon which this blame lighteth or is said through the malice and transgression of men or by occasion as we say or through the fault negligence or ignorance of them that abuse it or are offended at it or by it there is no reason it should be silent or dumme as we may say then that the sunne should be taken from vs because it annoyeth sore eyes yea sometime increaseth th infectiō of the plague by reason of the badde bodies that be tainted therewith or that meate and drinke should be with held from all because some eate to surffetting and drinke to drunkennesse To make this plain by some examples out of the word What is more sweete then the doctrine of Gods grace And yet because some turne it into wantonnesse as in the Apostles time and our daies shall it not therefore be heard sound in the Churches of God what is more comfortable then the doctrine of forgiunesse of sinnes through Christs obediēce And yet because some then and nowe adaies also hearing this that where sinne hath aboūded there grace hath abounded much more did and doe shamelesly and gracelesly vtter these wordes let vs continue in sinne that grace may abound shall not therefore this be propounded vnto the people The like may we saie of this point controuerted It were to much indignity and dishonour offered vnto God to make his truth subiect vnto mēs corruption And it were to much iniury and iniustice to men specially to the Godly and amongst them to those that mourne in Sion to haue with held from their eies eares and hearts the very life of their soules and the better halfe as we may say of the gospel the doctrine I meane of the forgiuenesse of sinnes For as this is true that the abusing of true doctrine doth not abolish the doctrine it selfe because it is sure and permanent euen as God the author thereof is cānot be bettered or made worse be humane corruption specially as in regard of it owne nature so this is certē also that in al godly wisdome and vnderstanding rather the abuse of it should be taken away then the doctrine it selfe with held or if that cannot be yet the same deliuered with such holy cautions as in respect of the vngodly that they be charged in the name of the Lord Iesus but to lay vncleane or violent handes vpon the sacred trueth of God not belonging vnto them and such comfort to the godly that it should rather speake in a cleare and loud voice then be mute and dumbe as we say in the Church And this besides that it is gods owne ordinance and therfore should preuaile it is more equall in all vpright iudgement and therefore also to be imbraced To the minor affirming that the doctrine teaching certenty of saluation c. maketh men secure and carelesse we answere that it is not so if they consider the doctrine either as it commeth from God or in it selfe or owne nature for so it giueth great glory vnto God to whome alone belongeth mercy and forgiuenesse of sinnes and ministreth much cōfort vnto vs whilest the assurance of these things as we see by the truth of the doctrine dependeth not vpon our selues but vpon God alone otherwise if they regard it in the fault of men abusing the same as we will not deny but that some there are that so abuse it so yet we cannot consent vnto this that for this their foule fault and sinne other men that haue better grace should be punished with the wante or lacke of this trueth of God no more then we would approoue of this that because in some great persons house one is giuen to drunkennesse and another to gourmandise therfore they that soberly and temperatly vse the plēty of the family should not haue meate or drinke or that daiely alloweance which they were wont to inioy But indeed it were much more safe and equall either to expell them that
doe so sinne in superfluitie least their euill example might infect others or else to haue some when they eate and drinke to put them in minde to put a knife vnto their throats or to allowe them lesse that so they might not by abusing of Gods creatures increase their owne sinne and hale iudgement vpon the whole house And the like maye wee affirme of the doctrine of God which is or at the least should bee the spirituall foode and drinke of our soules And thus hitherto wee haue not onely largelie but truelie I am sure aunswered whatsoeuer they haue obiected at the least wise the most materiall and forcible argumentes that they make either to vpholde their owne vanitie or errour or to assault the inuiolable and inuincible trueth of God Nowe there remaineth an aunswer to such places as they cite or quoate out of the auncient Fathers or Doctours of the Church which labour specially as in regard of the ignorant who are not well acquainted with their writinges wee might verie well spare were it not that wee would glady stoppe the mouthes of their aduersaries in all that they do or can bring for themselues whether it be in substance or shew How be it herein to put downe euery particular place doctor that they vse or abuse rather I minde not for besides that it would bee infinitely tedious it would bee also vnnecessarie or superfluous for the aunswering of one or two all the rest saying nothing at the least-wise for matter though now and then they varie in the manner but what others haue said shall be the answering of them all And therefore it shall be best herein to be as short as wee may conueniently yet as plaine as possiblie we can that so the trueth of the Lord may breake forth and be imbraced in her glorie 1 The first father that they doe alleadge is Augustine and out of him a place in his 23. tractat vpon Iohn wher he saith The minde is tossed betweene hope and despaire It is to be feared least hope hurt or kill thee that whilest thou hopest much concerning gods mercy thou shouldst fall into his iudgement And againe it is to be feared least desperation should destroy thee that whilest thou thinkest the great and grieuous sinnes vvhich thou hast committed are not pardoned thou shouldst not repent and so incurre his iudgement We may frame diuerse aunswers to this place As for example when he saith it is to be feared least hope hurt thee c. He vseth the name of hope not in his good and naturall meaning as it is both vsed and pressed vpon vs in the holie Scripturs but by abusion as S. Iames doth the word of faith in his second chapter or else according to that conceit or imagination that these secure men had of that which in themselues they tooke to be hope And though this bee true and may sufficiently aunswer the place yet further I say that Augustin in these words doth not speak simply against christian hope for that had beene to haue condemned that which the holy ghost hath commended and to haue disprooued that which he approoueth in many places of the word but against such a conceited hope if I maye giue it the name of hope or idle conceit rather swimming imagination as maketh men secure carelesse and negligent in the obedience or keeping of gods commaundements For first this is Augustins drift and purpose namely to admonish men of boldnes or licenciousnes in sinning which ariseth in men either frō a false hope of easily obtaining pardon or els frō the contrary that is distrust of saluation or from imagination that sinne is but some light and trifling thing And that this is his meaning indeed it may appeare by some speaches that goe not much before these that our aduersaries alleadge as whē he saith wherefore from either of them that is to say both hoping and despairing which are contrarie affections men are in daunger By hoping a man is deceiued when he saieth God is good God is mercifull I will doe whatsoeuer pleaseth me or liketh me I will giue my lusts the reines and lay the bridle in their necke Why so because God is mercifull gracious c. These men are in daunger of hope As they on the other side of desperation who when they haue fallen into grieuous sinnes c. as it followeth in the father By which we may see what manner of hope it is that he condemneth not the certainetie which wee according to the Scriptures teach is to bee fixed in Christ alone and his merits or Gods mercie through him and which for the certainetie and assurednesse of it is said in the word to bee as it were the anchor of the soule both sure and stedfast but such a one as al they that abuse Gods grace vnto wantonnes and sinne do wickedly forge frame vnto themselues To bee short he shutteth vp in this place or matter with the wordes of Christ vnto the adulterous woman Neither doe I condemne thee But beeing made sure for that which is past be heedy for things to come neither will I cōdēne thee for some smale good that thou hast omitted keep that which I haue cōmaūded thee that so thou maist haue performed that which I haue promised thee By which wordes appeareth that he mindeth not here to establish doubting or distrustfulnesse touching saluation neither yet to deliuer any thing against the assured hope of our soules for if he had done so he had spoken against the trueth of God and his word but that he laboureth to remooue the one and indeed to establish confirme the other whilest he assaieth as to humble the hard stony harted so to instruct the tender and afflicted conscience which he would not or could not haue done if he had meant to haue approoued of distrust or doubting for how can the conscience buffeted and beaten with feare receiue consolation thereby 2 Secondly they alleadge another saying which the same Augustine hath in his second booke of the city of god chap. 12. Where he saith speaking euen of good and holie men as it should seeme who though they be assured of the reward of their perseuerance yet are become vncertaine concerning perseuerance it selfe For vvhat man is he that knoweth he shall continue in the action of vvelldoing and proceeding in righteousnesse vnto the ende vnlesse by some speciall or particular reuelation he be thereof certified from him who in his iust iudgement doeth not instruct all men concerning this matter and yet for all that faileth or deceiueth none Here say our aduersaries Augustine plainely denieth that the Saints are sure of their perseuerance and continuance euen vnto the ende But none shall be saued but he that continueth vnto the ende Augustine therefore denieth that men are or can be assured concerning their saluation To all this we aunswer that Augustine speaketh here of such an vncertaintie and ignorance as is opposite not vnto
latter meaning But the place is alleadged to shewe that we should perfectly hope and is strong indeede against popish doubting He that lusteth to see more places let him looke vpon Rom. 4. v. 16.17.18.19.20.21 also Rom. 5. v. 2. chap. 8. v. 38. Ephe. 3. v. 22. 2. Tim. 1. v. 12. Heb. 11. throughout Ioh. â— v. 14. 1. Ioh. 5. v. 13. with sundry such like not only in the new TestameÌ„t but the old also where we shal see the doctrine it selfe propounded confirmed by many memorable and worthy examples The other sort of Testimonies standing vpon reproofe for weaknes of faith or waÌ„t of faith doubting come nowe to be alleadged and considered of whereof we haue store In the first chapter of the Epistle of Saint Iames he saith let him aske in faith and wauer not for he that wauereth is like a waue of the sea tossed of the wind and carried away neither let him thinke that he shall receiue any thing of the lord by which we may perceiue that he condemneth as particularly praiers proceeding from or conceiued with a doubting minde whether is a certaine promise of God going before so all oâ—her manner of doubting whether is the like proppes of faith namely promises from God whereabout soeuer it be as Gods fauour our owne saluation c. and good reason it should be so for of like thinges there is the like consideration And in the twelfth of Luke when he will perswad men to depend vpon Gods prouidence for meate drinke cloath c and all other fauours and blessings whatsoeuer he thinketh it not enough to say aske not what ye shall eate or what ye shall drinke but he addeth more neither hang ye in suspense the word by which he expresseth this matter is very significant for it is as much as if he should say be not of a suspended or doubtfull heart For it is metaphoricall taken or borrowed from things that hang in the aire which are so vncertaine that no man knoweth whether they will fall or hang there still Euen so they that are carefull for this wordly life and hang vpon the arme of maÌ„ haue alwaies wauering doubt ful mindes swaying some times this way sometimes that way neither they themselues nor other men knowing what will become of them or which way they will fall In the 14. of Matthew though Peter had done well and in strength of faith had walked a while vpon the water and Christ had stretched forth his hand and caught him saued him from sinking yet he saith vnto him O thou of little faith vvherefore didest thou doubt which if doubting had not beene euill he would not haue done or had it beene a vertue he could not haue done for so he should either haue iustified that which is corrupt or condemned that which is good and Christ was as free from all other sinne so particularly from that He that will see more let him read Math. 6.30 Rom. 14.23 Hebr. 12. verse 12.13 and specially of Rom. 14. where he saith what soeuer is not of faith that is to say a grounded perswasion out of the word but is done the conscience doubting of it or repugning against it is sinne And good reason there is it should be so for faith and trust in God his word and promises is contrary to doubting and distrustfulnesse and if faith be a vertue then doubting is a vice and therefore faith and trust beeing once established doubting which is contrary or opposite vnto it is remoued But though this trueth be as cleare as the Sunne yet our adversaries put some exception against it as first thus the faithfull or Godly haue alwaies doubting in them or cleauing vnto them What and if we graunt that they haue the seed of this sinne as of others dwelling within them is it therefore good or must it be fostered and fooded So a man might say they haue the reliques and remainders of other transgressions in them therefore they are good or they must not be striuen against This were indeed to let men liue as they list and when they haue done soddenly to goe downe into the graue For the obiection it selfe it selfe it is not true that the faithfull haue alwaies doubting in them as we may perceiue by the hope of their hearts their prayers to God and other duties of obedience to God and sanctificatioÌ„ which they could not forme at any time if they had at al times doubting in them That the faithfull doe sometimes doubt I doubt not Howbeit if they could tell from whence it came the question would be cleared It springeth from the corruption of nature and from a heart that without respect of Gods mercy promises is ceased with the sense of sinne and apprehension of Gods iudgement against them for the same which though it may be many times in the wicked but without fruit yet is it more rife euen in the godly who are this way more liuely and powerfully affected This doubting is not faith neither indeed doth it flow from faith neither is it of the notice or nature of faith but commeth from our weakenesse as before hath beene said fighteth against faith though it be true in that coÌ„bat and conflict faith doth ouercome and get the victorie at the last as we may perceiue Mark 9. where it is said by the father of the possessed child I beleeue Lord help my vnbeleefe For in this question we speake not of such an imagination or conceit of faith as during the infirmitie or weaknesse of our flesh hath by reason of the remainders of maÌ„s corruptioÌ„ no doubting at al adioyned with it in the person that hath receiued that precious gift of faith but we mean it of such a faith as stestdfastly though weakely laieth hold assuredly of the obiect of it For we knowe and confesse that faith as it is Gods worke is exquisite and absolute and yet as it is in vs to be imperfect and to haue as we may say his degrees and increasings And yet we feele and perceiue that this faith though neuer so imperfect then when it laieth hold of the true and onely obiect of it namely Christ our mediatour and his merites is true and sound and from the obiect which our faith though it be weake laieth hould of we haue much firme and assured comfort And if this were not true we could not comfort our selues neither in our knowledge patience prayer or any othergood worke beside because we knowe in part we prophesie in part c. Secondly some except further say that Paul and the Apostles in the places aboue mentioned speake of that certainty of their own saluation which they had by speciall reuelation and not that they affirme that all the faithfull haue the like assurance But the aunswere is easy The Apostles doe or did not speake only of themselues but of all the faithfull and not of their owne faith and saluation only but of
god hath giuen vnto vs concernig his grace fauour that we might not onely haue the same generally propounded vnto vs therein as we see it to bee done in the publike ministrie of the worde especially but that by the vse of the same euerie one rigthly vsing them for the taking awaye of doubt and distrust out of his heart might haue sealed vp in him an infallible testimonie of Gods mercie euerie way specially of the forgiuenesse of his sinnes and the sauing of his soule through the obedience of Christ vnto whome and his merits the Sacraments do indeed directly vs and to haue by them as it were by certen aides propps his faith more more vpheld continued And therefore Rom. 4. the Apostle speaking of circumcision saieth that it was the seale of righteousnesse which is by faith And Gal 5. speaking of our holy baptisme he affirmeth that so many of vs as haue beene baptized according to Christs institution and haue had with all the grace of the Sacrament bestowed vpon vs by the effectuall working of the holie spirite of God haue put on Christ Yea the Euangelists and Paule himselfe shewing what Christ did and saide in the administration of his holie Supper obserue amongest other things this that he said take yee eate yee this is my bodie which is giuen for you likewise of the cup drinke yee all of this for this is my blood of the new testament which was shed for you for the forgiuenesse of sinnes What meaneth this particular sumption or taking of the elements in the one or in the other Sacrament but to teach and instruct vs that as verilie as those outward things are become ours we hauing taken them vpon our flesh in our hands conueied them into our stomack and haue had as it were al our senses satisfied therwith that so for our better assurāce we haue by the eye of faith beheld and by the hand of faith laye sure hold of those spirituall graces that God in the Sacraments ment to offer by those outward and visible signes and elements and actions vsed in and about them he ment more and more to confirme our harts But this certaintie and comforte that is aforesaid in sort and sense is contained in the Sacraments this doctrine of doubting that is deliuered in the romish synagogue doth not only weaken it but laboureth if not by violence yet by fraude and subtiltie to pull out of mens minds and consciences For these two things to wit that in the Sacraments of God ordained by god to remooue our doubting and to confirme our faith euerie one of vs haue the promise of God sealed vp in our hearts by the Sacraments and in their lawfull sanctified vse are euerye one of vs vnderpropped and confirmed that we should not doubt but should bee assured of the grace and fauour of God touching the forgiuenesse of our sinnes and eternall saluation and this that the papists teach that we are to doubt concerning the promise of gods grace and fauour pardoning of our sinnes sauing of our soules c. These two things I say are so opposite one of them to another that they cannot stand together nor no more agree then fire and water light and blindnesse c. And therefore also we are to cast away from vs this doctrine or dotage rather 9. As in the articles of our faith we say we beleeue and confesse the forgiuenesse of sinns so is that sweet and comfortable doctrin also commended vnto vs in the holy Scriptures and propounded in many places of the Gospell take one for all namely Luke 44. where it is said that repentance and remission of sins should bee preached in Christs name among all nations But this doctrine of our aduersaries fighteh directly against it for shall we say we beleeue it and yet shall we doubt of it Or mindeth God to haue it propounded as principall part of the gospell and we shall stand in mannering of it specially as in respect of our selues For other mens hearts this way we are not able to sound with our owne we ought to be best acquainted This is to make God to deale worse with the faithfull then earthly princes doe with their rebellious and vndutifull subiects who if they proclaime once a pardon must be beleeued in the word of a prince and God publishing such a doctrine and requiring beleefe of it yea labouring the feeling of it in our hearts must not be credited What is it to beleeue the forgiunes of sinnes namely to be well assured of this that that grace is not onely imputed vnto others but vnto them also and that is the reason also why we say I beleeue and why the spirit telleth vs the iust shall liue by his owne faith For though I may yea ought to be well perswaded as of the whole body of the Church so of euery seueral sounde member thereof that all the graces that God hath promised to all or any of them shal be effectually accomplished because he that cānot lie and is both willing and able to performe whatsoeuer pleaseth him hath promised the same yet can I not particularly feele these graces in others as in mine owne soule because I haue receiued the gift and grace of faith particularly to apply them vnto myselfe and to assure mine owne heart therein And therefore in vaine if our aduersaries doctrine be true hath God both appointed the preaching of it and called for the beleefe of it at our hāds sith to doubt of this maine point is amōgst thē a matter both lawful necessary 10 Lastly there are many places of scripture which exact and demaunde at the hands of the faithfull perseuerance in well doing yea which doe exercise and stirre them vp therevnto To put downe the particular places intreating thereof and demaunding it at our hands would make halfe a volume That we must auoid to the end we must shunne tediousnes and not to shew some were to leaue scruple that we could not performe it or that there were no such places in the Scripture we must therefore of necessitie repeat one or two which I would pray the godly reader might suffice for all How sweet is that saying of Psal 37. ver 24. 25 Though he fal speaking of the righteous and godlie yet shall he not bee cast off And why so the spirite rendreth the reason for the Lord putteth vnder his hand as if he would say men may bee sure it shall so be because God that is greater then all can will establish him And yet there is not all but for our better warrantile and vpholding of our heart he putteth downe his owne particular obseruation and experience not onely in his own person but in others saying in the next verse I haue beene yong and am old yet saw I neuer the righteous forsaken nor his seede begging bread In the 22 of the Gospell after Luke Christ saith thus to Peter Simon Simon Satan hath
death as the Apostle Saint Paule sheweth in the sixt to the Romaines vers 23. But thou art a sinner yea euen couered as if it were with thy sinne and that thyne ovvne conscience doth testifie against thee Therefore thou art worthie of eternall death yea thou canst looke for nothing but death and euerlasting punishment A sore reason and it will no doubt much shake the minde vnlesse it be well aunswered and therefore good reason that we should looke wel throughly into it and the rather because Sathan that otherwise of himselfe is the father of lyes and lyers and therefore can speake nothing doth at the least in outwarde shewe speake the trueth here VVherein first for this and all other his suggestions let vs mark that whensoeuer he speaketh the trueth yet he doth it not with a true minde neither in the same aymeth at a true or right ende The trueth of these thinges are propounded in the worde and indeed from thence also to be prooued if need be Howbeit they are there deliuered by God with one affection and to one end hereby Satan pressed vrged with another minde and to another end God reuealeth the with a minde to humble men in themselus in their owne corruption that so they might be exalted through his goodnes But Sathan setteth out their sinne with a hart purpose to swallow them vp with distrust cōdēnatiō This if we know not being deceiued through the outward shew appearance of truth we shal easily be ouerthrown but if we vnderstād beleeue it it shall be so far off frō hurting vs that it shall rather tēd to our furtherāce in the faith of gods mercies to the feeling of our vnworthines that so we may haue iust occasion to say of our selues that where sin hath abounded there grace hath ouer abounded also But more particularly to aunswer the seueral parts of this subtle sillogisme of Satan For the proposition we answer by distinction or respect as we may say He that is a sinner is vnvvorthy to be saued yea most vvorthy euerlastingly to perish This is true we confesse it if we consider man in himself or in his own nature or as he persisteth remaineth or vnles he haue through the satisfactiō obedience of Christ his sinnes pardoned because in the 1. we know our sinns withhold good things from vs and make a separation betwixt god and vs and wee are by nature the children of wrath as other men And in the second we are sure that the righteousnesse satisfaction and obedience of Christ being of infinite merite is able powerfull and sufficient inough to alter the state and condition because Christs satisfaction and the worthinesse of his suffrings is in such sorte imputed to euerie one that beleeueth that it is accoūted indeed be come his own Cōcerning the assumption or minor I saye for my selfe in particular that I am not such a one as thou Satan saist I am for my nature is changed I haue in some measure put of the old man and am renued into knowledge acccording to the image of him that hath created me so also haue my sinnes through Christs obedience bin defaced blotted out stād euen before god in the cōmunication of righteousnes as though I had neuer transgressed Therefore though I will not deny but in respect of my self I am vnworthy to be saued and indeede most worthy to perish and therefore may truely say as the prophet doth Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Yet in Christ for Christs sake who is the onely beloued of God and in whome alone the father is well pleased who also hath absolutely satisfied the wrath of God and answered for me whatsoeuer was against me sure I am I am worthy to be saued and vtterly vnworthy to perish or to be cast away The reason is because Christs worthynes which is most perfect pure is imputed vnto me and is indeede become mine as effectually yea I am perswaded more effectually by howe much he is more excellent and effectuall then my selfe though I were neuer so innocent and righteous as if I my selfe fulfilled all righteousnes For this I am sure of looke what Christ did he did it not for himselfe for he stood in no need of any such obedience because he neuer transgcessed but accomplished it for me and for my saluation and therefore I may in my measure safely say as the Apostle doth Gal. 2.20 I am crucified with Christ but I liue yet not I any more but Christ liueth in me and in that that I novve liue in the flesh I liue by the faith in that sonne of God who hath loued me and hath giuen himselfe for me Which indeede is the euerlasting and vnmooueable voice of the Gospell that being conuerted to God I might assuredly resolue this with my selfe that I shall for Christ Iesus sake my Mediatour and redeemer be certainly receiued into fauour and for his worthinesse though not for any of mine owne for indeede I haue none but all vnworthinesse and accepted before him In confidence whereof also I can in some sort and sense say for my selfe others as the holy prophet of God Daniel doth chapter 9. we doe not present our supplicatiōs before thee for our righteousnesse but for thy great and tender mercies yea heare vs for the Lords sake It may be that notwithstanding this full fit answere Satan who goeth about continually like a roaring Lion seeking alwaies to deuoure vs will not giue ouer to presse vs further saying he that is exceedinly iust cannot or will not leaue thing vnpunishmed but will haue his iustice fully and wholly satisfied But God is exceedingly iust and a most grieuous reuenger and punisher of all sinnes yea his iustice is altogether vnchangeable Therefore God will leaue nothing vnpunished but will haue his iustice absolutely satisfied and will cast thee away not comformable to his iustice To this we may aunswere in some sort before to the obiection touching the greatnesse and grieuousnes of our transgressions He presseth vpō vs Gods iustice not with a mind that he hath to commend it for he rather condemneth it and all other good things in God euen as he doth the dietie it selfe but of a purpose to ouerwhelme vs and swallow vs vp therewithall if it may be But why may not we in some sort speake to Satan in this behalfe euē as God shall speake to the wicked his imps What hast thou to doe to declare my ordinances that thou shouldst take my couenāt in thy mouth or why may we not say vnto him assaulting our selues or tempting others and labouring thereby to let the good work of the Lord in vs. The Lord rebuke thee O Sathan euen the Lord that hath chosen Ierusalem reprooue thee Is not this a brand takē out of the fire But we say more particularly He that is exceedingly
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