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
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
effect of the sight and sense of vnworthines in the Saints of God but hastening rather vnto the Lord that so in him that accounteth them worthy of euery thing and froÌ„ him alone they may bee replenished with his aboundant mercy Onely that word sufficiently worthily which here els where they vrge so much in the sense that they vse it to the purpose that they apply it we vtterly mislike for the grace of God in our iustification saluation c. doth not depend vpon our sufficiency worthines which indeed is none if we respect our selus as we haue heard sundry times already but vpoÌ„ the free gracious promise of god vpoÌ„ the absolut infinite merite of Christs obedience For therefore indeed are the promises published and therefore also is the sonne of God become made our mediatour intercessour because we are vtterly vnworthy of al or any fauour whereas if we had worthines in and of our selues these things had bin needles that for his sake through his obedience the father might declare himself to be gracious mercifull vnto vs according vnto which it is said Romaines the 8. There is no condemnation to them that are in Christ Iesus c. So that we may see that a godlie hart will easilie confesse yea ought indeed to acknowledge both that he is vnworthie which he cannot choose but doe if he consider well Gods iustice his owne daylie and hourely transgressions euerie manner of way c. and that yet notwithstanding he ought stedfastly to beleeue the promises of the Gospell and namely this that beeing truely penitent wee are for Christs sake receiued into fauour whereof if he respect gods faithfulnesse Christs obedience his owne comfort and good thereby he cannot but be rightly and assuredly perswaded of the same 10 Their tenth argumeÌ„t they frame thus where there is infirmitie and weakenesse of faith there cannot be an assured perswasion hope and boldnesse But in them that are turned to God there is great infirmitie and weakenesse of faith therefore men cannot be assuredly certified of Gods fauour the forgiuenesse of their sinnes eternall saluation c. We cannot but deny the maior proposition of this sillogisme And least we should seeme to do it without good cause why I beseech you marke that that followeth Weaknes of faith and certainety of faith are not opposite or contrary for weakenesse and certaintie of one and the selfe same thing may be in one and the selfe same subiect at one and the selfe same time because they are diuerse and not contrarie but the opposite or contrarie to infirmitie and weakenes is strength The father of the childe that hath a dumbe spirite whome the disciples could not cast out and Christ told him that if he could beleeue al things were possible vpon the speach of Christ cried out with teares and as he confessed the weakenes of his faith so he earnestly prayed for vnderpropping and vpholding of it said Lord I beleeue helpe my vnbeleefe Mark the ninth And of the same nature is the praier that the Apostles make when they praye and saye Lord increase our faith c. For though faith in it selfe bee alwaies one as there is but one god one faith one Baptisme c. Ephesians the fourth And that it hath but one obiect to wit God as he hath reueâ—led himselfe in his word and in the face of his Sonne Iesus Christ yet as in regard either of the dailie increases of it through the powerfull working of Gods holie spirite or the cooling or weakening of it by the remainder of our owne sinnes or Satans malice against vs wee may be said sometimes to bee strong and sometimes to be weake in it and sometimes to grow in it and sometimes to be at a stand as it were And this is that that the Apostle saieth The iust proceedeth from faith to faith and againe the spirite of and withstanding Satan saieth Whom resist strong in faith As also this that the Apostle Saint Paule saieth of Abraham the father of the faithfull and friend of God that he not weake in faith c. Romaines the fourth Yea one and the selfe same godlie man as in respect of sundrie times and diuerse occasions may be said to be strong in this holie vertue and weake also What a faith was this in Peter by Christs comfortable wordes not onely to expell feare but in the strength and power of Christs speach vnto him and saying Come to vvalke vpon the vvater And yet what weakenesse was this in seeing of a winde to be afraied c. God making vs in him to beehold this trueth that while wee looke vpon him through Christ we are strong and bold as a lion but when we leaue vpon our selues or the arme of flesh and blood or regard calamities wee are as weake as water and readie to sinke Therefore in the maior proposition wee may well and easilie perceiue that they neither deale plainely with the cause For as in that behalfe they should not haue vsed infirmitie or weakenes of faith but doubting because the question is not of weakenes and wants in Gods Saints which they carrie about with them not onely in their faith but in all other good graces besides but of doubting and distrustfulnesse which indeede is wickednesse and euill these two differing as much as good and badd light and darkenesse and that not onely in their manner and natures but in their effects also Weakenesse working in vs running vnto God for strength and doubting driuing vs for the time and in some measure from him to others that indeed can not steed vs though it may bee wee may deeme otherwise I say they neither deale plainely with the cause it selfe nor with the trueth of religion and the word For faith or coÌ„fidence in God through Iesus Christ whether it be firme or vnfirme strong or weake may be assured and certainlie determine concerning Gods grace forgiuenesse of sinnes and eternall saluation though not as in regard of the strength or certainetie of it selfe yet as in respect of the strength power and assurance of the obiect whereabout it is occupied to wit gods mercie manifested in his Sonne Iesus Christ and declared by the sweete and comfortable promises of the word the reason is because faith though weake doeth laye hold of as much and appropriate or apply as much as a firme or strong faith that is Iesus Christ wholie with all his benefits and merits though it doe not so stronglie or as we may say somewhat more weakely apprehend and applie him So that the difference is not in the certainetie and assurance of faith for he that is weake therein may for 〈◊〉 measure bee as well and certainely assured as he that is strong but for the manner or measure of apprehending or applying Iesus Christ Therefore as he that layeth fast hold of a thing though it bee but weake or feeble is yet for himselfe as well assured
sound or that god may not distribute his graces as he will to some more to some lesse to none all it were somewhat But these things being as they are Hieroms collection cannot be very good But let it be as may be wee say nothing to deface him or to puffe vp our selues but to shewe that the aduersaries haue not nor cannot any maÌ„ner of way haue such hold of him or from him as they suppose And the like may we say of al the rest whose authorities we cease further to answer as we because that which hath beene said to these will suffice to satisfie the other as also because we would auoid tediousnesse not onely in matter vnnecessarie but euen also in that which is necessary and so make hast to more materiall points and matter of more weight and importance Hitherto wee haue bin busied and I hope not vnprofitably in aunswering whatsoeuer our aduersaries haue beene able to alleadge either out of Scripture or from reason or fathers against the certainetie of faith in the fauour of God touching our saluation c. or for the maintenance and vpholding of that doubtfulnesse and distrust which they hold in themselues and would obtrude or thrust vnto others By all which it plainely and euidently appeareth that that doctrine of theirs concerning doubting is not conteined in the word of God or the writings of the fathers rightly vnderstood or is grounded vpon anie sound or religious reason and that therefore indeede it is not to be accounted a Scripture doctrine or a doctrine conteined in the bookes and writinges of holie men indued with sound and vpright iudgement but is taken rather as a dreame and fantasie of their owne which together with with them will vanish awaye they beeing so farre of their preiudising the trueth which they haue seemed to oppugne and impugne that they haue rather established and confirmed the same so true here and else where euen in all respects must that be that the Apostle Saint Paule speaketh in the second to the CorinthiaÌ„s the thirteene where he saith We cannot do any thing against the truth but for the trueth Now we are in as few words as possiblie wee can to declare that this their doctrine of doubting directly striueth against gods holy word the writings of the founder fathers religions reason and whatsoeuer else we can recken vp that so when wee see it hath not onely nothing for it but all against it wee may cast it away with bissing and so more soundlie cleaue and stick to the truth of God and his word 1 This doctrine of the papists concerning doubting of Gods grace our owne saluation c. is first directlie contrarie to two sorts of testimonies contained in the holie Scriptures or writinges of God The first sort is of them that doe manifestlie and plainely instruct vs coÌ„cerning the assurednesse of faith and the certainetie confidencie and boldnes of beleeuers shewing also withall that by faith and the sound fruites thereof we may safelie iudge and determine concerning election specially our owne The second sort is of them in which God himselfe by his word and spirite hath sharpely reprooued and iustly condemned doubting concerning himselfe his goodnesse power word promises therin contained To put downe all the particular places of both kindes in the verie words of the text would bee tedious and indeed vnnecessarie because the trueth of the doctrin of the word standeth not in the multitude and conformitie of places but vpon God and that sufficient credit in it selfe that God hath giuen to it Notwithstanding wee will touch some and by quotation onely referre the godlie and studious reader to the the rest that we thinke meet for this purpose and to his continuall reading of the word by which we may doubtlesse add many more of the like nature In the epistle to the Hebreues there are two worthy places The 1. is chap. 4. v. 16. where he saith Let vs boldly go therefore vnto the throne of grace that we may receiue mercie and finde grace to help in time of neede Wee may perceiue that it is an exhortation inferred vpon the premises containing in them a reason of this our christian boldnes namely this that howsoeuer Christs priesthood was farre more excellent and glorious then that of Aaron because he is the sonne of God placed in heauen c. Yet that glorie of his should not hinder vs from approching vnto him but rather further vs indeed not onely because he hath the fulnes of all power in his hand as v. 14. but also because he is our eldest brother and is not onely sensibly touched with the feeling of out infirmities and miseries but accounteth them all euen as his owne and therefore wee may come with coÌ„fidence and boldnes vnto him The 2. place is chap. 10. ver 22. where he saith Let vs draw neere with a true heart in assurance of faith our harts being pure from an euill conscience It is an exhortation as the former drawne indeed froÌ„ the maiestie dignitie of Christs priesthood set out and described verse â—â— in which the Apostle sheweth not onely how that all sufficient sacrifice which Christ hath offred once for al vpon the altar of the crosse may be applyed vnto vs to wit by a liuely stedfast faith which he câ—leth here assuraÌ„ce of faith but also how we may be persuaded we haue that faith namely through the sanctification of the spirit which he meaneth by hauing our hearts purged from an euill conscience c. all which causeth vs also assuredly to hope and trust in god and to be assured of his grace because wee see we haue not receiued his grace in vaine To which wee may adde a place out of the first epistle of Peter chap. 1. ver 15. Wherefore gird vp the loynes of your minde bee sober and trust perfectly on that graâ—â— that is brought vnto you in the reuelation of Iesus Christ In which words we may not onely see a transition from one vertue to another that is from faith which he had spoken of before to hope which he now dealeth with they being indeede inseparable companions such as go arme in arme as we may 〈◊〉 but also he doeth very briefly declare what manner of hope that is that we should haue namely that it should be sound sincere continuall and to our vttermost perfect yea he teacheth vs whereon that hope staieth it selfe or what it respecteth grace saith he either the grace of the fauour of God in Christ or els free saluation reuealed vnto vs in the Gospell which also is called grace because it proceedeth from the free fauour and grace of God which is wrought vnto vs in this life through Christ manifested in his word and shall be fully accoÌ„plished when he that is our head shal appear for to ether of these or both of these may these words of the reuelation of Christ be referred though I thinke principally to the
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
the common faith and saluation of all beleeuers Which as it may appeare by this be cause faith and saluation are common graces so by this because they vse the wordes of the plurall number and such as doe indifferently comprehend all the faithfull yea by the manner of speaches also which they vse concerning the matter it selfe namely speaking indefinitly of faith And in all of them they make this the foundation of our assurance and certainty that Christ is our Mediatour that he died for vs c. Besides Rom. 4. he speaketh concerning Abrahams faith and sheweth that it was written before for our sakes and equally belonged vnto all the faithfull So that we may see they speake of no propper matter concerning themselues nor in these places alleadged and quoted if any speciall reuelatiō concerning their owne saluation but of a grace common to all the elect of God ther fore this exception is but a meere cauill 2 Secondly this their doctrine of doubting standeth vp against the word and commandement of God calling vpō vs yea inioyning vs for the glory of Gods name and our owne good to repent and beleeue the gospel As Marke 11. verse 15. Repent and beleeue the Gospell as also against those sweete exhortations that are giuen vs in the same worde to prouoke to confidence and religious boldnes as that of Hebrewes 4.16 Let vs therefore goe boldly vnto the throne of grace that vve may receiue mercy and finde grace to helpe in time of neede and that of Hebr. 10.22 Let vs drawe neere vvith a true heart in assurance of faith c. And sundry such like as as these For first looke whatsoeuer god enioyneth or commandeth it is neither doubtfully to be imbraced as in regard of our perswasion because that will breed neglect at the least if not contempt of him and his authoritie that commaundeth yea indeed also of the thing it selfe cōmaunded nor to be sluggishlie or slouthfully performed as in regard of our practise because as god in euerie thing loueth chearefulnesse so likewise in the obedience of his law much lesse may it be deferred and put of both because time is not our owne we haue no charter or warrant of our liues no not for one minute of an houre Besides who knoweth not that these thinges are opposite one of them to another namely for God to commaund vs and for vs either to doubt of himselfe or the thing or things that he prescribeth For if he be God he must be beleeued as well in the things he enioyneth for his worship and our obedience as in the promises he propoundeth for the expressing of the manifold riches of his grace offring strong consolation to our distressed consciecnes otherwise if wee doubt him or distrust him therein we robbe him of his glorie Againe wee may reason for the better confirmation of this point from the true meaning of these words beleeue the gospell To beleeue the gospell I take to be nothing else but to be rightly perswaded of and particularly to apply vnto our owne hearts those promises which are made vnto vs in the Gospell specially those that concerne the forgiuenesse of sinnes here in this life and our euerlasting saluation in the life to come But this is not to doubt but certainelie to be assured and perswaded rather that the whole gospell is true and particularly this part of it that Christ indeed is the Sauiour of all them that beleeue in him for faith and repentance must be preached in his name and there is no other name giuen vnder heauen wherein men must bee saued but his and therefore they that hold or teach otherwise doe not onely not knowe what it is to beleeue but euacuat and destroy faith the gospell Christ Iesus and al. Sith therfore they that do truly beleeue do not doubt concerning that which they doe beleeue I meane for the time manner and measure of their faith for I am not ignorant of this that that which is strong at one time as in regard of gods grace and spirite supporting vs may be infirme and weake at another as in regard of the remainders of our sinnes and the dullnesse and slownesse of our hearts to beleeue it will well yea and must of necessitie follow that all they that doe truely beleeue the Gospel of Christ ought not at any hand to doubt or distrust concerning gods goodnesse the infinite merite of Christs obedience the forgiuenesse of their sinnes or the sauing of their soules the reason is because doubting here that faith that God hath wrought in them cannot stand together And as for the exhortation vsed in the word we may say as much namely that God meaneth thereby to stirre vs vp stedfastly and without wauering to relie vpon him or else he would neuer haue so earnestly called vpō vs therfore or prouoked vs thereto vnlesse he had meant as much indeed as he vrgeth or stirreth vs vp in words It is for men that are corrupted to dallie and to dissemble so and to make shew in words of more then they meane indeed a fault common as heretofore so nowe adaies in all states and degrees yea euen in them that for their places and callings approch most neere vnto God but no such thing hath beene or euer shall be found in the holy one of Israell for as he is not man but God and therefore iudgeth not according vnto man or hath respect of person so he cannot lie or dissemble but being altogeather good and holy himselfe and deliuering as we may the testimonies and tokens of his loue towards vs meaneth as he speaketh so shall all flesh finde it whether it be in the faithfull promises concerning peace and life or the execution of his iudgements in this world or that which is to come Thirdly this doctrine of doubting fighteth against certēty assurāce of al such promises as god hath graciously giuē vs specially those that he hath made vnto vs for the forgiuenes of our sins our eternall saluation through Christ Of which sort is that of Isay 1.17 Though your sinnes were as crimsin they shall be made white as snowe though they were red as scarlet they shal be as wooll and that of Ioh. 3.16 So God loued the world that he hath giuen hit onely begotten sonne that who soeuer beleeueth in him should not perish but haue eternal life 1. Cor. 130. Christ is made of God vnto vs vvisdome righteousnesse sanctification and redemption and sundry others Nowe the promises of God and mans doubting concerning the truth and certenty therof VVhether we respect the things promised or Gods good will and power that hath promised they are not onely opposite or cōtrary one of them to another but indeede ouerthrowe or destroy one an other For euery promise yea though it be but a promise of the lawe requireth faith in it or to it much more a promise of the Gospell calleth for faith whether the promise be made
And 1. Cor. 2. he saith we haue receiued not the spirite of the world but the spirite of God For which purpose also see Ephes 1.17.18 and Ephes 3.16 c. and 1. Ioh. 4.15 sundry other from all which we may conclude that true faith knoweth it selfe and doubteth not of euerlasting saluation which it apprehendeth or laieth hold of Although we denie not nether but that the flesh many times intermingleth that which is in and of it selfe that is to say doubting concerning the word and promises of God Yea our faith in Christ though it be neuer so smale yet if it be true both holdeth fast this certainetie concerning Gods grace and our owne eternall saluation and also knoweth and feeleth that according to the measure of mercie from God it holdeth the same fast And yet we are not ignorant of this neither that manie times it is very infirme weak then especially when manie sore doubtings do tosse and turmoile yea make wearie our faint minds which doubtings indeed are not from faith neither of the nature of faith but flow from the flesh of our old Adam in vs which point if we know well we shall be made able the better and more easily to cleare and voide this point But yet they persist and say that Epicures and prophane men euen in the midst of their iniquities may suppose that they haue such a perswasion of certainetie assurance But we tell them first that our question of true faith and of them that do indeed beleeue and not of epicures and prophane persons or of a dead faith which many hypocrites yea diuels may haue as S. Iames plainly sheweth and that therefore they do euill and misse the mark when they compare not onely diuerse but contrarie both men and matters together Secondly that we are hartilye sorie for their blindnesse and ignorance that cannot as yet make a difference betweene the imaginations and conceits of the wicked which commonly breed and bring forth in them senselesse and carelesnesse and the perswasions of the godly which as they worke comfort for the sinnes already past so do they breed care of conuersation for that which is to come Thirdly we say that howsoeuer the world may fantasie and imagine some such matter yet they cannot feele it or be indeede throughly perswaded of it not onely because God saith by the Prophet There is no peace to the wicked who are like the raging sea that can not rest whose vvaters cast vp mire and dirt but also because wanting faith without which also it is impossible to please god they must lack this effect of it euen the quiet fruite of righteousnesse and a good conscience before God and men But let vs proceed to some further exceptions they make against this truth Some of them say that is not presently performed which is promised therefore from this that God hath promised vs saluation it will not follow that wee presently laye hold thereon and therefore we cannot from the promise that is made vnto vs concerning our saluation conclude that we ought to bee sure concerning it as if it were already accomplished and performed There are many things to be said to this exception or obiection We denie not this that God doth not alwaies presently performe the things he hath promised but that this should be inferred that therefore we should doubt of the accomplishment of them in that time that god hath set with him selfe from before all times is neither sauourie in it selfe nor will follow from the antecedēt I will put one case that shall make it as plaine as possibly can be Our Sauiour Christ was promised to our first parents presently after the fal to be the person by whōe God would reconcile the world vnto himself And yet he was not manifested in the flesh many thousands of yeares after What should they then or those that did succeede them after haue doubted of the accomplishment of this most sweet comfortable promise because it was not presently performed Away with such wickednes I would faine see a reason for this why wee should not as well doubt of that which is past so many hūdred or thousand of yeares if you will because it is not presently performed or we behold it not with our eies or haue the rest of our senses satisfied therin as doubt of that which in the strēgth power of gods promise is to be performed in time because it is not presently done why may not a man as safely infer euen by the contrary and that also as in respect of the godly that if they wil haue them to doubt of the accōplishment of gods promises because they ar differred they must not feare but tremble with the diuel dāned as in regard of the iudgmēt vengeance that is for to come Nay I will say more if this be right that they propound as in regard of the faithfull that they should doubt because it is not by and by performed that is promised that thē the wicked need not feare or doubt as in respect of the wrath that is threatned because it is delaied for of contrary things there is the contrary reason or consideration and we know that to be true which the holy ghost speaketh in the booke of the preacher Though a sinner doe euill a hundreth times and God prolong his daies yet I know it shall be well with them that feare the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies but shall be like a shaddowe because he feareth not before God Me thinketh rather this would follow God manie times for causes reasons best knowne vnto himselfe differreth the performance of his promises and the execution of his wrath therefore they will certainelie come because he is no changling Can we say in reason that which is differred is not taken away and can we not much more saye in christian religion wherein this is taught vs to be the nature of faith and hope not so much to regard things present as those that are to come for faith that is seene is no faith and therefore is here commended Hebre. 11. that being warned of God concerning thinges which were as yet not seene and mooued with the reuerence he prepared the arke to the sauing of his houshold affirme the same wee haue a by word amongst vs that were it not for hope the heart would breake Let vs labour herein according to trueth and godlinesse able with patience and comfort to support vs euen vnto the comming of our Lord Iesus Christ to end all our miseries and to make perfect our felicitie and ioy Whatsoeuer it be this is certaine that whatsoeuer god promiseth vnto his people he doeth assuredly and without fayling accomplish and perform the same vnto them though happily not so soone as the word hath passed him for so it might be they would make no great account of the fauour promised
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
way to good manners is neuer to late And shall we prescribe time meane matter or any thing els to the almightie God is able and will also at what time howe it pleaseth himselfe to call his owne my selfe amongst the rest He calleth some sooner and yet their state not much the better for that and some later and yet their condition not much the worse for that which our Sauiour himselfe declareth in the parable of them that were called at diuers time to worke in his vyneyard Mat. 20. where those that were called at the dawning of the day and at the third sixt ninth houre they murmured at this that they came at the eleuenth houre receiued as much as themselues which had borne the burden and heat of the day But what saith the Master of the vineyard Friends I haue done you no wrong take that which is your owne goe your waies I will giue vnto this last as much as vnto you And why doth he so but that we might see that to be true in himselfe which he saith of himselfe he will haue mercie on whome soeuer he will haue mercie and that in such a measure of mercie to as he not they shal thinke best yea he doth it to this end that we might finde that fulfilled in the world amongst his owne that he promiseth in his worde that vvhensoeuer it pleaseth him to shew mercy he vvill Yea and that that might be verified which followeth in the end of the parable the 1. shall be last the last first Nay wee will say more then this Euen in thē that are called late as we say ther are or do appeare many times more euident testimonies of faith saluation then in those that are called somewhat sooner For ouer besides that wee may say nothing of this that many forward at the first do not only hold slowly on but sometimes slippe back the very work it selfe and the plenty of grace that is shedde abroad into their heartes doth plainely shew that God alone and not man or meane hath wrought the thing and therfore al the glory therof as likewise thanks for it to be returned vnto him wheras if it were a worke of great continuance wee woulde or might seeme to ascribe it partly to length of time and partly to some other instruments or meanes vsed in the effecting thereof If any man doubt of this let him looke vpon the example of one of the theeues that was crucified with Christ Oh what a heauenly and holy ende made he and that not onely in rebuking euill in his lewd and wicked companion neither yet in iustifying the innocencie and clearenesse of our Sauiour but in calling vpon him and that from the bottome of his heart for mercie All which and specially this last are full of singular grace in regard of god and maruelous cōsorte in respect of vs. From whence also me thinke we may inferre that whosoeuer he bee that doeth but in the verie pinch of death feele these holy and heauenlie motions he may certainely assure himselfe of infallible testimonies of faith and by consequent also of eternall saluation because faith and euerlasting life are neuer sundred in gods children for the feeling of it in this life and the fruition of it in that which is to come And if in my death the feeling of these motions may yeeld me spirituall heauenly comfort why should they not also minister vnto me strong consolation at what time soeuer in my life god of his owne bountifull liberality maketh me a plentifull partaker thereof Besids all this Sathan that hath beene said I must and will tell thee one thing further not onely for the full confutation of that which thou obiectest but euen for the throwinge of thine owne dongue and filthinesse into thine owne face For howsoeuer in other things thou shewest thy selfe to bee a most subtill aduersarie yet therin I will from thy selfe take that that shall hinder me from yeelding if there were nothing else Is there any thing more grosse in the world then poperie which thou hast hatched and brought forth to behold this light Amongst poperie is there any pointe more detestable then that of mans merits Doth not this thy temptation openly vnder proppe and shore vp the ruinous bulwarke or butteresse If for the length of my calling I should be accepted shoulde not God bee mooued with worldly respects For my very calling it selfe though neuet so effectuall I am not respected but for gods free fauour and last cast vpon me in Christ and therefore not for the length of time wherein I am called For I may reason of my calling as I doe of other graces of god The faith that God hath wrought in me is an excellent grace and indeede the hand as it were to lay hold of eternall life and yet I am not saued for my faiths but for Gods mercie sake in Christ Iesus These graces of faith and feeling of vocation sanctification c. are bestowed vpon me and wrought in me not so much nay indeed no whit at all for the working of my saluation for that belongeth vnto Gods mercie and Christs merite as to pledge vp vnto me the certaintie assurance of that and all other graces that God is pleased freely of his owne accord to bestow vpon me other wretched that haue the gift to beleeue But Sathan presseth againe this pointe and frameth a new argument thus Thou thy selfe needest not heare thy selfe so bolde others that thought themselues as stronge as thou doest thy selfe haue fallen away Thou art but infirme and weake and maiest not onely slide and slipp but fall away from the grace of god loose the faith that thou hast Thou cāst not therefore at anye hand be sure of euerlasting life and the sauing of thy soule But I tell thee Sathan though I can be content thou shouldst humble me my selfe and of my selfe as lawe as thou canst and I knowe it also sometimes to be needfull by reason of the high conceits that flesh and blood carieth of it selfe yet thou shalt neuer take away the righteousnes frō me that the Lord hath giuē me nether wil I suffer him to be blasphemed that hath dealt so bountifully with me no though thou shouldst either in malice against me or in blasphemye against God write a booke much lesse shall these few and weak things ouerthrow my hope I tell thee therfore Satan that though I bee infirme and weake in my selfe and readie euerie minute of an houre to slippe and slide yea to fall yet I am strong in him that is the roote and fortresse yea the very God of my strength and power of whom I may say as Dauid saieth by the Lord I shall be inabled to leape ouer a vvall and he shall strengthen my hand and mine arme to breake a bow of brasse and concerning whose goodnesse towardes me I haue that sounding in my heart that was answered to the
man hath prouided for vs and prescribed vnto vs in the worde of trueth For plaine proofe whereof we may beholde if we can the bad effects and bitter fruits that either the ignorance or neglect hereof bringeth forth in our age And if there were no more but this the continuall carnalitie and carnall securitie that euerie where raigneth til it be discouered and felt and the distrust yea desperation that then rageth when the Lord is pleased to lay it open and to presse it hard and home as we saie to to the heart these were sufficient enough not onely to prooue the point but also to cause vs in time to leaue our great and grieuous corruptions and in in a good and acceptable seasoÌ„ euen while it is called to day as the scripture saieth to looke to better courses assuring our selues that as for poperie it can neuer be repelled but by the sounde knovvledge of Gods will reuealed in his vvord this trueth beeing as coÌ„trary to that errour and falsehood as daye is to darknesse and as for assured comforte in distresse or distrust it is no where to be found but generally in the same word also and particularly in the sweet promises thereof which as God alone that is altogether faithfull hath plentifullye made so vvill he that is onely almightie and doth vvhatsoeuer pleaseth him both in heauen and earth in an acceptable time graciously performe for his glorie and the good of his people And that therefore vve should endeuour by all the good meanes that possibly we can that the word of Christ might dvvell in vs plenteously in all vvisedome teaching and admonishing our ovvne selues in Psalmes and Hymnes and spirituall songues singing with a grace in our hearts to the Lord and doing vvhat soeuer vve shall do in vvord or in deede either towards God in the cause of his vvorship or in the dueties of charitie towards men in the name of the Lord Iesus Now vvhat experience you right honourable and right vvorshipfull haue had in this behalfe I knovv not This I am sure of that belonging to the Lord as vpon good grounâ—â— I doubt not I perswade my selfe you do you either haue had heretofore or hereafter before the day of your dissolution dravv nigh shall haue your portion and part of triall both the one and the other vvaye And though it may be that you haue through gods mercie in Christ bestowed vpon you the grace of a stedfast perswasioÌ„ yet he that is now strong through Gods grace may hereafter through his owne wickednesse and vvants become weake God hauing not onely ordeined that as a meane so to humble vs least in the excellent aboundance of graces we might be exalted aboue measure but prouided one of vs to support and helpe an another according to any measure of mercie that we haue receiued from him Wherein if I may either soundly comfort you for that vvhich is past and duetifully prouoke christian care minister strong consolation for that which is to come and may perceiue either the one or the other or both not onely to dwell in your selues but as by and and from you to bee communicated to others specially those whose case and state is distressed either waye I shall right hartely reioyce aâ— one in this comfortablie feeling the forgiuenesse of our sinnes that God hath beene pleased to make his trueth effectuall and powerfull in vs aswel for the obedience of his holie commaÌ„dementes as for the vnfeigned beleefe of his blessed promises And in this respect principally I assure you is it that hauing sometime since written a discourse against all manner of doubting whether it be from others as popish doctrine and Sathans suggestions or from the diffidence and distrustfulnesse of our owne hearts and being much and often requested by some deare friends of mine vvhome I could not vvell denie to publish it I am bold vnder your patronages to let it passe to the presse and to come forth to behold the light and from you to cause it to come to the vievv of others for yours and their spirituall benefite especially And in this dedication of my poore trauailes vnto you I could not but ioyne you all together as one because that though as in respecte of your several states degrees and callings in the common vvealth you do somewhat differ yet God by many gracious meanes of his mercy particularly by open and religious profession of his trueth and holie bande of christian mariage hath made you as it were to become one that so growing alltogether in this life by the power of the spirite to the vnitie of faith and obedience of the goodwill of God you might in that time that God hath set vvith himselfe from before all tines come all together likewise to that one euerlasting life blessednes vvhich is the ende of that one faith and hope wh rewith we are and shall be both sealed and susteined euen vntill and in the day of Iesus Christ And so humblie beseeching good acceptance of this that is done in the singlenesse and sinplicitie of my soule vvhich I trust you will not denie me because I desire nothing but that is right and reasonable and directly tending to your owne good specially spiritual and vvithall hartilie praying the Lord to giue it a blessing in your seuerall soules for the glorie of his name and your euerlasting comforte whereof also I conceiue good hope because God is large in loue and bountifull in giuing specially vnto his people in vvhich number I trust you are not without cause accounted before me I do ende for this present and vvith that submission that is fitt for my selfe and belongeth to persons of so great place and calling take my leaue At Wooburne the 14. of Aprill 1598. Your Hon. and Worship euer ready and that in all things to be commaunded in Christ Thomas Wilcocks the Lords vnworthy seruant Lord Iesus begin and make an ende ALL popery generally is full of vanity and vntrueth being druÌ„ke vp and receiued in infecteh defileth both body and soule Howbeit this cannot be denied but that some points are more deadly discomfortable by much then other some For as in the great varietie of naturall sickenesses diseases all are not alike dangerous but some are more pestilentiall and infectiue as more assaulting the heart and the head other vitall partes then other some are as we may see in the messels pocks hot burning agues plauges or pestilences and such like So is it in the huge heape and infectiue lumpe of popish opinions and doctrines some being more high and heinous then other some and as if it were not only taking the crowne of glory and eternall life from the head or out of the hands of our Sauiour Christ and setting it vpon the headlesse or handlesse bodie of mans corrupt nature tainted with all manner of vngratiousnes and sinne but euen labouring to take by the throat and to straÌ„gle that little
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
ministers to publish it spread it abroad and all as men mindeful of and carefull for the glory of our God to addorne and beutifie it and to doe what we can in holy life to make it honourable And so is it that Christ saith and meaneth also Ioh. 17. where speaking of his Apostles he affirmeth That they kept the word of his heauenly father And therefore also to such as after this manner imbrace the doctrine of the Gospell and professe it beleeue it and obey it in some measure are very large and excellent graces promised as iustification sanctification and glorification c. not because imperfect workes can merite or deserue any more at Gods handes then grosse corruptions for as in regard of his absolute iustice no imperfect thing can please him but because that God through his mercie and Christs obedience is pleased as to forgiue and forget our defects so to crowne his owne graces in vs and by these large promises and performances also to whett vs vnto perfection in this life though indeed we can neuer here attaine thereto Now the maior beeing thus expounded and these words to keep Christs sayings beeing taken in this sense in the minor or assumption we doe not denie the minor as vntrue because Christ saieth of his Apostles Iohn 17. They haue kept thy word and all that they haue and doe in sort as before is expressed imbrace and hold fast the doctrine of the gospell keeping faith and a good conscience as the Scripture saith may rightly bee termed in their measure to keep Christs sayings though he will not or dare not affirme they do it so well and in such a large measure as the Apostle did 7 Another argument they frame as followeth He that by the Gospell cannot know whether wee haue sufficient repentance for his sinnes he cannot be assured touching iustification or the grace of God towards him or concerning saluation for God in the gospell requireth repentance of vs. But no man by the gospell can tell whether he haue sufficient repentance yea or no therefore no man no not by the Gospell knoweth or can knowe concerning Gods grace towards him his owne saluation There are many things in the maior proposition that had need of explanation First that word of sufficient repentance is not onely ambiguous and doubtfull but full of vnsoundnesse as though forsooth our iustification before god or reconciliation with him stood vpon the dignitie sufficiēcie and merite of our repentance that is of our contrition faith and new obedience whereas we know it dependeth not vpon all or any of these things but vpon the absolute obedience of our Sauiour Christ which as it is sufficient indeede to take away all sinne so it is much more powerfull to supply the defect of the fruits of our faith Or as though againe we could sufficiently and inough sorrow for our sinnes whereas if we weigh not onely all our sinnes but any of them in it owne nature and according to the grieuous effects it bringeth forth or the heauie iudgement of god against vs for the same we shall finde in our consciences and in truth before god that though wee would or could do nothing else all the daies of our liues but repent vs of that one yet wee could not sufficiently performe it therefore Or as though we had some sufficiēcie in our selues to all or any good thing whereas the Apostle telleth vs in plaine euident tearms that vve are not sufficient of our selues as of our selues to thinke anie thing much lesse sufficiently to repēt but that all our sufficiencie is of god who worketh in vs both the will and the deed according to his good pleasure Secondlie wheras the maior affirmeth that vnles a man haue sufficient repentance for his sinnes he cannot be assured of iustification c. Wee aunswer that is false For though as in regard of that which is wanting in himselfe he cānot be assured yet as in regard of that which for him is supplied by another and accepted of him to whome that supplie was due he may conceiue comfort and certainty also for euen as when the debt that a man oweth is satisfied by his brother the partie to whome it was due acknowledgeth himselfe contented and paid he that ought the debt neede not doubt much lesse distrust so is the case betweene god and vs through the death obedience of Christ his sonne our elder brother For God confesseth cōtentment and acknowledgeth satisfaction when he saith This is my wellbe loued sonne in whome I am vvell pleased c And Christ hath paied the debt because he hath put out the hand vvriting of ordinances that vvas against vs vvhich was contrarie to vs he euen tooke it out of the way and fastened it vpon the crosse and hath spoiled principalities and powers and hath made a shevv of them openly and hath triumphed ouer them in the same crosse And why then should we distrust or doubt vnles we would suspect the suffiencie of Christs obedience or the absolutenes of gods worke in giuing him to the death for vs all Thirdly this is faulty in the maior that it maketh it a principall part of the office of the Gospell to certifie mens hearts of repentance whereas the chiefe duetie of the gospell is to publish forgiuenesse of sinnes and by consequent eternall life also for where the first is the latter cannot choose but followe in the name and obedience of Iesus Christ And though we will not or cannot denie but that repentance is a part of the gospell and ioyned with the remission of sinnes yet is not therefore annexed therevnto that in the worthines or suffiencie of it we might merite assurance but that in the hauing of it it might pledge vp in our hearts the forgiuenesse of all our transgressions and yet not as though it were of our selues though it be in our selues but as it is Gods worke in vs he giuing this glorie to his owne worke to testifie this fauour vnto our hearts of reconciliation and peace Indeede if repentance were of and from man it were somewhat that they say but beeing simplie and onely from God who if he doe not effectually batter mens stonie and hard hearts they cannot return vnto him they cannot think or speake thus but with great sinne against God and their owne soules Lastly concerning the cōfirmation of the proposition in these words For God in the gospell requireth repentance of vs we confesse the truth of the sentēce but not in their sense for that God demaundeth it no man I thinke will denie because euerie where almost it is said repent and beleeue the Gospell But he that requireth it for these ends purposes that these men imagine as namely that it should puffe vs vp in pride and presumption of merit that we should thinke we haue it of our selues and so therein assure our hearts that is most false but rather because it commeth from
God and is the worke of his owne grace in vs and appointed indeede amongst other fruits of our faith notwithstanding the weakenes and wants of it which are from our selues not from god or his work in vs and therefore may indeed comfort vs for as this is a sure rule that whatsoeuer is of or from our selues may iustly discourage vs and cause vs to hang downe our heads for shame and to cast downe our hearts for feare So this is as certaine that whatsoeuer is from God may and ought as in and of it selfe specially when it is reuerently receiued and rightly vsed notwithstanding there be imperfections in them that take and vse the same yeeld vnto vs singular consolation Hitherto concerning the maior Nowe for the minor Wherevnto we answer that in the gospell the measure of repentance that is of contrition faith and new obediēce is not prescribed my meaning is that there is not shewed how great or howe much our repentance should be but rather the thing it selfe in it selfe the soundnesse of it exacted or required So that we may safelie say not the quantitie of it as whether it be litle or great suffiseth but the soundnesse truth of it suffiseth though not before God neither for there is want in vs our good works that way yet as in regard of our selues and our owne assurāce for though it be not sufficient for our purpose or before God yet it may suffice for another and as in regard of our selues For euen as not the quātity so much as the quality of faith in the truth and stedfastnesse of it is it that in some sorte commendeth vs to God but specially ministreth much comfort to our owne consciences And as not long and many praiers but short and sweet as we may say yea so do wee say and beleeue also touching all other fruits of our faith and namely our repentance And let this suffice for this point 8 Their eight argument they make thus Pride is a vice displeasing God on the other side humilitie and modestie is a vertue that he taketh delight in But for a man to say that he is in Gods fauour and is assured of eternall saluation is a point of arrogancie as againe to doubt whether he be in Gods fauour a token of modestie and humilitie Therefore for a man to say that he is sure he is in Gods fauour is a soule fault and to doubt of it is a goodlie vertue The maior of this proposition is as cleare as possible can bee and to bee prooued by manie places of the Scripture and particularly by this God resisteth the prouds and giueth grace to the humble And therefore we say nothing to it but willinglie yeeld and submit our selues to the truth thereof But the minor is corrupt and false and therefore wee denie it in both the parts or propositions of it For it is not arrogancie to be assured generallie of Gods fauour for all mercies and particularly of his grace concerning eternall saluation sith god himselfe for the better vpholding of our hearts and hopes that way hath beene pleased to giue vnto vs many gratious both proppes and promises in his worde which also in good time he will performe vnto vs as he hath done to many of his faithfull seruantes who haue gone before vs in the flesh and in the faith For this and not that is arrogancie indeede to take that which doth not belong vnto vs or to presume of this or that which we haue not and yet deceiued in our owne hearts imagine we haue it or els hauing it to be puffed vp with a conceite of hauing more then we inioy or els inioying it to be proud of it either as though we had not receiued it or as though God had giuen it vs to that end to make vs swell ouer others But to assure our selues of Gods grace and of eternall life is a doctrine that God hath deliuered in his word for the good and stay of his owne people as we haue already heard heretofore and should againe hereafter heare it prooued more at large and therefore we can not arrogate or take any more vnto our selues then that that in regard of the free fauour of God belongeth vnto vs and presume here we cannot or be proud whether we haue it or haue not for it were madnesse to be lifted vp with that we haue not and sith we haue it not of our selues but frō another we may say as the Apostle saith what hast thou that ihou hast not receiued if thou hast receiued it why reioycest thou as though thou hadest not receiued it And again we knowe God giueth no graces to any euill ende howesoeuer man in his owne corruption and Satan in his malice against him abuse them many times thereto but as the graces themselues are good so both he in his purpose doth and we in our practise ought to aime at good endes and effects that so the one answering the other he might haue glory other mē good and our selues cōfort On the other side it is not humilitie to doubt of Gods fauour but distrustfulnes or doubting rather for humilitie respecting not God or not reaching vnto him though it be acceptable in his eyes as other good thinges are but concerning men who when he considereth either himselfe his sinne and misery thereby or els God in his maiestie might iustice c. as a sharp reuēger of the same hath iust occasiō to be thrown downe is a holy blessed virgine whereas distrustfulnesse or doubting arising from the corruption of our hearts and an imagination touching the height or heinousnes of our iniquities or ignorance of gods diuine nature and holy word as though he could not or would not forgiue vs is a foule vice because it dishonoureth God in the riches of his mercie and addeth affliction vnto a fearefull and distressed soule And both these points me thinketh we may see plaine by and earthly comparison For as when a great prince or person that both hath largenesse of power and soundnesse of good will shal promise vs much and wil vs in the word of a prince to assure our selues and be bolde then to doubt were folly in our selues and discredit to the person that offereth would performe such singular fauour so is it in this behalfe betweene vs and God whose power we cannot doubt of not onely because it is absolute and infinite but also because he hath effectually in all ages and to euery person performed whatsoeuer he hath faithfully promised and whose good will we may not call into question he hauing giuen vs so many assurances thereof as his sweete promises the death of his sonne the pledge of his spirit and many particular graces both outward and inward as he hath beene pleased to bestowe vpon vs. So that we may see it is not pride but Christian humilitie not onely to thinke or speake lowely of but as it were to distrust yea
faith but vnto knowledge that is to saye he speaketh not here of the assurednesse of faith concerning which alone we reason in this place or question but of the certaintie of knowledge which is another matter then the certaintie of faith and differing from it because onely the elect haue this and manie besides them haue that other Signifying that wee are not sure of perseuerance and therefore not of saluation neither to wit by the certaintie of our knowledge and yet not denying our assurance of it by the certainetie of faith And this we may perceiue euen out of Augustine himselfe and so make him his own best expositour For first going about to prooue that which he said namely that Saints and holy men are not allwaies assured of their perseuerance he addeth and saith vvho knoweth and not who beleeueth vnlesse by some speciall reuelation he be assured therof c. Sith therfore he meaneth that men are sometimes found vncertaine concerning their owne perseuerance because no mā knoweth that he shall perseueare in his proceeding in righteousnesse it is euident that he ment this his speach of that vncertaintie and of that ignorance which is opposite to knowledge and not of that which is opposite to faith and differ as much one of them from another as knowledge and faith doe that is to say that he affirmeth of the Saintes that they know not that they shall perseuer in the very action and going forward of iustice and not that they beleeue it not or ought not to beleeue it that by Gods grace through Christ they shall be saued and vpheld both to continue vnto the ende and so perseuering to depart out of this life yea he will rather haue men to beleeue this for he addeth But he wil make vs continue euen vnto the ende of our liues in himselfe to whome we daily say lead vs not into temptation Secondly when he saieth who knoweth whether he shall continue in the action and proceeding of righteousnesse he presently adioyneth vnlesse he bee by some reuelation certified from him c. therefore we may plainely perceiue that he meaneth such a manner of knowledge cōcerning some special matter or thing to come yea such a knowledge also as is manifested by reuelation which in our daies is ceased we hauing now no other way wherby god hath reuealed his will then by his word which though it speake not so particularly and seuerally vnto euery one as former visions reuelations did yet doth it deliuer matter of no lesse certainety as much to be beleued then those reuelations did as may perceiue by that of Luk. 16. They haue Moses the Prophets if they vvill not heare them neither will they beleeue though a man should rise againe from the dead Thirdly the same Augustine in his booke of the good of perseuerance doth frō the second chapter to the seuēth and at large euen according to Cyprians iudgement if I be not deceiued shewe that the Saints of God do in euery petition of the Lords praier pray for the gift and grace of perseuerance How rightly this is gathered or done I mind not now to determine onely from hence it appeareth that all the true and right beleeuing fathers and particularly Augustine doth teach that sith such a grace is praied for and praier cannot proceede but from faith for howe shall they call vpon him in whome they beleeue not and from praier there must be abandoned al doubting that therefore howesoeuer they did not certainely knowe yet they did assuredly beleeue that they should be vphelde to perseuer euen vnto the ende Therefore we may safely say that Augustine at no hand would attribute to the Saints any vncertainty of faith touching their peiseuerance o◠did thinke that they should doubt of the grace of perseuerance for which they were to pray or would haue them as vncertaine or doubtfull persons to be tossed two and fro like waues of the sea specially as in respect of God and his promises and other assured pledges that God hath giuen to seale vp that great mercie in thē Otherwise we knowe that neither he nor any other man measuring men in their corruptions or if you will in their owne strength did or doe hold that they could be stable and steadfast in the Lords waies and that therefore indeede they had good cause to be ielous or suspitious that not amisse or to feare if you will as in respect of their owne weaknesse And this is that which the same Augustine openly confesseth in the same booke of the good of perseuerance chap. 8. By all which it is plaine and euident that when Augustine speaketh of the vncertainty of the perseruerance of the Saints he vnderstandeth it of that vncertainty which ariseth from our selues as when we consider our weakenesse to good workes pronenes to sin who is he that beginneth not to stagger and doubt and not of that which springeth from distrust or doubting of the strength preseruation and vpholding of god for concerning that he teacheth vs to pray continually But they yet vrge this further say that there is an antithesis or opposition betweene the reward of perseuerance and the gift or grace of perseuerance it selfe and that therefore we must vnderstand as in the former assurance of faith so in the latter vncertainty of faith We answeare neither wil we deny but that there is an antithesis or opposition yea and that it is of certainty and vncertenly but not of the measure of certainty and vncertainty For still we stand vpon that that he meaneth it of such vncertainty as is opposed against knowledge not against faith which point also hath beene prooued a little before and that out of Augustine himselfe And therefore the vncertainty he speaketh of must be vnderstood diuersly and specially concerning the reward of perseuerāce which that it dependeth of God onely not of any indeauour of ours is without all question for that God should render vnto them that perseuere the reward of perseuerāce he requireth nothing of our indeauour studie care c. but that as God himselfe hath promised vnto them so he doth assuredly performe that reward And yet because to their good perseuerāce their is required also their indeauour and care which as it is in and of themselues very infirme and doubtfull they cannot but sometimes stand in feare of the perseuerance and holding out of this their studie and care So then he that in this question can put a difference betwixt God man and betwixt that which is from the one or from the other nay I will say more he that can discerne in himselfe betwixt that which is in and of himselfe and that which is from God and by that meane also in some measure found in other men shal be able to determine this doubt and not otherwise 3 Thirdly they alleadge that which Ierome hath vpon the ninth chapter of Ecclesiastes saying I haue found that the
concerning the forgiuenesse of our sinnes or the sauing of our soules or concerning any other grace whatsoeuer and approoueth not of doubting at any hand the reason whereof is plaine because Gods promise manifested vnto vs in his word and the faith that he hath wrought in our hearts by his word and spirit and not our naturall doubting distrust they are relatiues that is to say such things as one presupposeth another namely that a promise implieth faith or els the promise is of no force as in regard of men and faith implia promise as the proper and peculier obiect of it or els it cannot be counted faith And sith the promise indeed cannot otherwise be either seene but by the eye of faith or apprehended and laid hold of but by the hand of faith which point the Apostle sheweth Ro. 4. when he saith therefore it is by faith that it might come by grace the promise might be sure to all the seede c. it must needes followe that faith as Gods worke in his children and Gods promises as from himselfe not doubting or distrust are relatiues as we call them And good reason both for the affirmation and negation for such as the promises are such must the instrument be apprehending the same but the promises are spirituall and from God and so is faith in vs and not doubting for that is from the corruption of our owne nature which hath no acquaintance with God or goodnesse till it be altered and changed from aboue And therefore we may safely conclud and say establish gods promise or faith is established and put doubting on Gods promise is euacuated for therfore is it of faith as was said before out of Rom. 4. that the promise might be sure then if it be not of faith but of doubting the promise is not firme or sure to wit to vs though as in regard of it selfe and God the giuer of it it is alwaies certaine And this is that also which I thinke Saint Iohn meaneth when he saith he that beleeueth not God as he hath reuealed him selfe in his worde and specially in his promises hath made him a lier because he beleeueth not the record that God witnessed of that his sonne But against this our popish aduersaries put many exceptions as first they say that men must doubt not as in respect of Gods promises but as in regard of their own indignity or vnworthinesse because we are worthy to obtaine or haue that which God hath promised For it may so fall out that because a man hath failed in the conditions annexed to Gods promises he may rightly doubt whether he shall haue that which god hath promised that is to say men should not doubt whether God will faile in accomplishing of his graces and promises made vnto vs but lest we performe not the conditions adioyned thereto because god hath not promised eternall life nor any thing else but vnder condition or else they meane that doubting is not to be referred to gods promises but to our defects and the impediments of our infirmities least happily we want the accomplishment of the conditions ioyned with Gods promises This is their exception but we answer that both their affirmation in their exception and their explanation of it also for of these two parts doeth it consist are starke nought for whatsoeuer they say or howsoeuer they interpret their owne speaches yet if they enioyne and teach men to doubt whether God for Christs sake will be mercifull to such as beleeue in him they appointe or instruct them to doubt of the grace of God because Gods grace Christs merits mans faith being gods worke in vs are not nor cannot be disioyned which they are if men doubt or do teach others to doubt of all or of any of them specially if that doctrine of doubting be receiued But wee will more particularly looke into the wordes and matter of this exception They tell vs that we should not doubt as in respect of Gods promises who would doubt of that or thinke or say so vnlesse he were some notable Atheist or blasphemer who for his thoughts but wordes especially should rather haue his tongue pulled out of his head and be iustly executed by death then be suffered to liue amongst men But that we should doubt of our owne vnworthinesse because we are vnworthie to obtaine or to haue accomplished Gods promises vnto vs that we are indeed vtterly and altogether vnworthy of all or any good thing from god no godly man I thinke wil deny nay and if it will pleasure our aduersasaries we will graunt them more then that namely that we are worthy of all punishmēt both temporall and eternall in body and soule Howebeit this will not followe that because we are vnworthy of the graces god should not bestowe his mercies and graces where as pleaseth him or this that therefore we should not doubt or distrust God and his mercies For this is no vse of our own vnworthinesse either in the sight or sense of it to make vs to call into question or to controuert the trueth of gods promises nay rather if there be any vse of it that way ouer and besides the vnfained humiliation of vs at the feet of god it serueth rather to instruct and teach vs that which the Apostle doth deliuer in his epistle to the Romanes that where sine hath abounded there grace hath abounded much more Yea we say further concerning this point of our vnworthinesse that we should not therefore doubt of gods fauour or the forgiunesse of sinnes the reason is because the trueth and cerenty of gods promise dependeth not vpon our owne worthinesse ot vnworthinesse for that were to subiect vnto man but on the power fidelity and free fauour of god towards vs neither is it confirmed vnto vs because we are worthy of it or made voide and of no effect because we are vnworthy for that shall neuer be found true both in mercy and iudgement that the Apostle saith If we beleeue not yet abideth he faithfull he cannot deny himselfe but therfore was the promise both giuen and published therefore is Christ also become our Mediatour because we are vnworthy and that the father for his sake might become mercifull gratious vnto vs according to which it is said Rom. 8. Now then there is no condemnation to them that are in Christ Iesus c. Whereas had not our vnworthinesse beene neither had gods grace so plainly and plentifully appeared neither indeede could Christ haue become our intercessor or Mediatour And therefore our vnworthinesse should bee soe farre off to worke in vs any doubting of gods goodnesse Christs merits howsoeuer as in regard of our selues it may iustly humble vs and hold vs from presumption opiniō of desert c. that it should rather make vs make speed thereto to labour the steedfast apprehension thereof and indeed we are to set against the greatnesse of our vnworthinesse the infinite
James 3. in many things we sinne all Howebeit we see a maruelouse difference betweene their setting my sinnes before me and Gods word propounding it vnto me Thou doest it of a deadly malice to drawe me into desperation and by meanes thereof into condemnation and therfore no reason that I should listen vnto thee so deadly hating me as thou doest attempting such morall dangers against me as the death and destruction of my soule and body But the Lord setteth them before me to humble me at the feete of his goodnes that so in forgiuing me also so greate a debt I might learn both to loue him that hath dealt so bountifully with me and beware of falling into the like mischiefes againe by meanes of my sinns Besides I answere further for my selfe that I am not so much to regard my slips falls as how or with what affection I haue offended God hath kept me from sinning presūpteously with a high mind howsoeuer to make me see my selfe to be more circumspect against transgression I haue fallen of humane infirmitie and weaknesse And if this and such like considerations mittigat sinnes amongst men why should it not also in some sort doe so before God who is better able to discerne and iudge both of actions and affections then all the people of the worlde that either haue beene be or shall be Moreouer that is false that thou doest inferre that falling into sinne doth vtterly spoile Gods people of faith in themselues and of all grace and fauoure from God for if that were so howe could any of gods children that haue gone before vs or liue presently with vs or which shall succeed vs euen to the ende of the world al and euery one whereof some one way some another haue beene fearefully ouertaken be raised vp againe to repentance and amendment of life And this we may see as by many examples of holy men in the worde in the world so by the doctrine of the holy scriptures and amongst the rest Ioh. 3. who soeuer is borne of god sinneth not that is to say either the sinne that is vnto death or lieth not wallowing swinelike as the vngodly of the world doe in the filth and puddle of their transgressions And of this assertion he rendreth a reason very strong and forcible saying for his seede remaineth in him that is the holy ghost with his graces shed abroad into his heart will not let him lie still but laboureth his raysing vp againe And as though this had not beene sufficient he addeth neither can he sinne to wit in sort as before is expressed and why because he is borne of God who besides that he is stronger then all and therefore can and will performe his owne will doth not beginne in his people any good worke but bringeth it one daily more and more according to the measure that he seeth to be good for all and euery one of thē to perfectiō And this grace I find from God that as I see my sinne for my humiliation so I behold the precious gift of faith and many great graces of God for my exaltation and therfore haue not lost as thou wouldst haue me beleeue Sathan all sense feeling of God and godlinesse but haue that seed and the annointing by which I shall be inabled to stand and if I doe fall shall yet notwithstanding be raised vp againe and set vpon my feete more staied and confirmed then euer before and that not onely by reason of the circūspectiō and meanes that is wrought in me thereby but also by the strength that is communicated vnto me from aboue which in succeeding time breaketh forth and therefore I am not vtterly fallē from grace as thou forgest and fainest Satan neither haue made frustrate Gods election concerning my selfe because that as a strong foūdation remaineth vnmoueable and vnchangeable for he abideth alwaies faithfull and cannot denie himselfe whether it be executing of his wrath vpon the wicked or in the displaying and exercising of his mercies vpon the godly Besides euē from this I gather infallible comfort that hauing in a true and diligent search of mine owne soule but once in my life found faith in selfe I cannot vtterly lose faith and the fauour of God And why so it is because I haue it no but because the gift and callings of God are such as God will neuer repent him of Ro. 9. And vpon this and nothing els doe I assure my heart Wherefore I feare not to affirme and say that though my faith may be sore shaken and euen as in regard of the fruits of it as if it were broken of for a time or rather lie hid a little while vntill I be inabled by the power of Gods blessed spirit to gather my spirits vnto my selfe yet I am sure the seed therof remaineth in me and shall againe beeing raised vp by the spirit of God breake out in as full force as before As we may see first in Dauid notwithstanding his fearefull falls of adulterie murther c. and then in Peter notwithstanding his carnall counsell giuen to his Master and his shamefull denying yea abiuring and forswearing of him in whome it lay hidden as it were fire in or vnder the ashes and the sunne vnder a darke or thicke cloud it being stirred vp in Dauid by the ministrie of Nathan the Prophet sent vnto him by God to reprooue him put him in mind of his sinne and in Peter as by the crowing of the cocke so by Christs looking backe vnto him So gracious is God towards his children and so powerfull in his owne worke that rather then his people should perish his mercies should allure them his iudgements shal terrifie them his word shal humble them yea and raise them vp also his spirit shal draw them that which seemeth to be no meane shal be an effectuall powerfull instrument to manifest his glory and to worke their good through Christ And that this is false that thou saist Satan that the faithful by their sins loose faith it selfe and the graces of the spirite may appeare by two places of Scripture The 1. is out of Psal 51. where the Prophet praieth that god would not take his holy spirit frō him Which if it had bin quite lost by his former trāsgression he could not haue praied for because it was gone before but rather shoulde haue praied that the Lord would haue restored his holy spirite vnto him because taking away implieth restoring and praying not to take it awaye declareth that it was there still howsoeuer in his owne feeling and falls he supposed he had iustly deserued 〈◊〉 be depriued thereof The second is the wordes of our Sauiour to Peter Luke 22. saying I haue praied for thee that thy faith faile thee not Which words as they containe in thē a protestation of Christs vnfeined care and loue so he saith I haue praied for thee so do they comprehēd a faithful promise in