any grace in himselfe from god but also to speake of them as time and occasion serued he foūd by experience that he was so farre of to shutt God out from ordering and disposing of all these men and their matters that he tooke it rather for fury and madnesse in men to think otherwise specially seeing both men matters plainely say that there is nothing be it neuer so smale but that all and euery one of them are gouerned according to the becke and good pleasure of almighty God And as for mā himselfe he was so far of frō guiding gouerning these things that either he knewe not his owne estate in the things themselues or els if he had them whether they were things worthy either to be beloued or to be hated he could not tell howe to vse them Nowe what will this auaile to prooue doubting for our good estate and forgiuenesse of our sinnes before God whereas it speaketh that the vnregenerate whose beastly blindnesse and blockishnes is so great that neither can they discerne of Gods administration gouernment of their owne estate and condition nor of the things that God in mercy or iudgement hath beene pleased to lay vpon them Surely they are so wide and indeede vnnaturall vnreasonable that from meere naturall men will iudge of those that are inlightened and sanctified from God But we will leaue this and proceed to the sifting examining and answering of such places as they produce and alleadge out of the newe Testament specially such as they make most account of and presse most as they that must beare the stresse of this cause Places out of the newe Testament 1 The first place which they obiect out of the newe Testament is Rom. 3. verse 28. which they turne thus We thinke that a man is iustified by faith without workes and therevpon they inferre and inforce that sith the Apostle vseth the worde of thinking that therefore no man can certenly affirme concerning his owne iustification But we haue many exceptions against this interpretations as first that though it be so in the old latine translation yet the word that the Apostle vseth in the originall is of a more sure and certen signification For the vvord signifieth to reason or to gather togeather or out of the premises to put downe a collected or sure assertion and the same to deliuer also in wordes or speech And this almost all the greeke interpreters the best expositors of their owne words haue obserued and specially Theophilactus who turneth the simple verbe that the Apostle vseth by a compound which signifieth by reasoning to euince together and out of such thinges as were not onely probablie but trulie put downe necessarilie to effect and conclude But suppose we had not this in iust and sufficient answer yet we know and beleeue that there is great difference betweene doubting and thinking the one alwaies containing in it and vnder it vncertaintie and the other manie times hauing certaintie adioyned with it For though we will not denie but that sometimes in the latin tongue the word to thinke is doubtingly vsed yet we shall finde in good and approued authors that very often it signifieth after the propounding of diuers opinions and sentences to choose out that which a man will affirme and mainteine And so we doubt of it in this place it implieth not a doubtfull and vncerten imagination for in a matter of so great importance the Apostle would not deale so sleightely with the Chuch and the members of it but an assured and steadfast affirmation which as yet may appeare by the nature of the greeke word aboue mentioned so me thinketh it is confirmed by the weight of the cause or matter the the Apostle hath in hand which is free iustification through faith in Christ of which howsoeuer sometimes some good men in the weaknesse of their faith and beholding of their owne vnworthinesse may or doe doubt yet the doctrine of it was is and euer shall be most sure and stable And therefore vnlesse they would cōtinually confound the tearmes of doubting and thinking this text or testimony will doe them no good And if it should be of such a doubtfull signification alwaies then must it so likewise in all places for that which is so at all times is the same euery where and cannot be varied as in respect of difference or distāce of place But that cannot be so for we shall see this word in other places namely in some places of this epistle cannot admit or receiue this doubtful sense and therefore not heare neither we will but take one in stead of all namely Rom. 8. verse 18. For I thinke that the afflictions of this present time are not worthy of the glorie which shal be shewed vnto vs. What shall we thinke that the Apostle doubted of this point whether that our sufferings here and the glory to be reuealed in the life to cōe were vnequal surely he knewe and felt well enough the great oddes and difference that is betwixt them and that maketh him in another place to say our light affliction which is hut for a while causeth vnto vs a far more excellent and eternall weight of glory And I suppose verily the grossest papist in the world and greatest merite-monger amongst them would not defend this that there is a partie betweene the sufferings of all or any of the Saints and the infinite and incomprehensible ioyes of eternall life Besides what Logitian is there that seeth not that there is in this argument falacia homo nymias that is as we may say of the equivocatiō or doubtfull and diuers signification of the word to thinke which though sometimes in some places it may signifie to doubt yet that hath bin shewed on this part yet here for the reasons aboue alleadged it must signifie certenty and assurednes though not of the feeling of this truth alwaies in the hearts and mindes of the godly who somtimes feele it and sometimes not yet of truth and certenty of the doctrine it selfe which can be no more vncerten then God himselfe from whome it cōmteh or thē the spirit it selfe by which the Apostle preached deliuered the same To conclude this is the plaine meaning of the Apostle that from the former disputation or points that before had bin handled he did necessarily gather finely cōclude that a christian or faithfull man was iustified through faith in Christ and not by the workes of the law And good reason he should conclude so out of the premisses for he had before euinced proued this that all men whether they were Iewes or Gentiles the Gentiles without the lawe the Iewes by vnder the lawe were sinners and transgressors of the lawe therefore destitute void of righteousnes in of themselues righteous they must be if they would be saued but that they could not be without Christs righteousnes the same apprehēded by faith only And therefore
wheras on the other side they shall haue good successe that feare god and are loth wittingly on willingly as we say to offend and displease him And this I take to be not onely the meaning of this sentence here but almost in euery place of the word where it is said Blessed is the man that feareth that Lord. Where also we are to know further that such sentences are propounded vnto vs not to strike doubtfulnes or distrust into the hearts of beleeuers which beeing in them naturally through the remainders of sinne God laboureth by so many meanes to remoue from them as the promises of the word the participation of his Sacraments the pledge powerful working of his spirite c. For so god in his words and deeds should be contrary to himselfe and we must so expound his word as we find no cōtradition in the places themselues nor loade him with any opposition who in his owne nature in his word also is alwayes but one But in them that setting before their eyes on the one side their owne weaknes and wants and on the other side the good that God requireth of them they might not onely depēd wholy of his mercy and no way swell with the cōfidence of any gift that they haue receiued but also striue according to the measure of grace vouchsafed vnto them to doe that that the Lord requireth at their hands And what will this serue to vphold doubtfullnes or distrust of hart in Gods children 6 The last place that they alleadge out of the old testamēt which hath any marrow or strength in it is in Ecclesiastes or the booke of the preacher cha 9. ver 1. which they turn and expound after this manner Man knovveth not whether he be worthie loue or hatred that is to say in the popish lāguage as they interpret it whether he be in the grace or fauour of God yea or no. Where first we may not dissemble this that as in other places so here they dissent frō the original verity both in their translation in their sense For these words are in Hebrew thus Euē or either loue euē or either hatred knoweth not mā al which is before their faces VVhereas we may perceiue in their translation they adde the word worthie which is not there to be found and in their interpretation or sense they add God and his fauour or hatred there beeing not in this part of the text any of the names wherby god is called in the old Testament But before we come to deliuer that which we take to be the true meaning of the spirite here me thinketh that euen the text as they turne it will not euince that for which they aleadge it For though we should graunt them that loue and hatred should in this place be vnderstood of gods loue hatred towards men yet this me thinketh we may say of it namely that wee must needs vnderstād it either of men that are ignorant of Gods word and vnbeleeuers or else of his loue and hatred towards such as of whose faith we doubt not for betwene these two there is no meane neither are there anie other sorts of people in the world To refer it to the incredulous to vnderstād it of them there is no reason Because he that cannot lie hath told vs he that beleeueth not is condēned already because he beleeueth not in the name of the onely sonne of god sith he hath giuē the iudgemēt we iudge not according to our selues but according to his truth that cannot erre And besids he that beleueth not the gospell as he knoweth not god himselfe with effect and fruite so he knoweth not neither for himselfe nor for others those whome God loueth or hateth or of what force his loue and hatred is VVe must therefore vnderstād of the faithfull beleeuers who though they cannot iudge of other men specially by their outward estate of which it seemeth Salomon speaketh here whether God loue any man or hate him yet concerning himselfe or for Gods loue or hatred towards him he cannot either be ignorant or doubtfull of it because he knoweth and feeleth the loue of god towards him as an adopted child and that by better proofes and pledges then outward mercies as we may perceiue not onely by the 7. verse of this chapter where he saieth go eate thy bread with ioy c. for god novv accepteth thy works but also by this of Iohn in his first epistle fourth chapter Heerin was the loue of God made manifest amongst vs because God sent that his onely begotten sonne into this vvorld that we might liue through him and sundry such other places And therefore this is a non sequitur as we say in the schooles or an euill fauoured argument By outward things men cannot determine of Gods loue or hatred and therefore we cannot conclude of it out of Gods word What and if a man should reason thus In the same bookes Salomon saith we cannot by outward euents see a sensible difference betwixt mans soule and beasts life because the end of either is alike therfore we can by no other meanes discerne the difference it were false and indeed would not hould or followe By all these things then we may perceiue that howesoeuer we vnderstand this place of the loue or hatred of God towards men that yet it will make nothing for the Papists to establish their doctrine of doubting touching the grace of God and the free pardon and ful forgiuenesse of our sinnes That we may take no aduantage of this that Papists affirming that such as offend against their consciences doe wel inough knowe that they are vnder gods hatred and God is angrie with them doe by this doctrine crosse their owne sense and interpretation And againe it that be true in offending parties why should they enioyne such as are turned to God and doe vnfainedly repent them of their sinnes to doubt of the grace and loue of God towards them But let vs returne and deliuer the true and naturall meaning and see whether that will helpe any whit at all I knowe that both Iewes and Christian expositors also doe giue diuers sēses of this one place but to me this following seemeth most right In this chapter as I take it he dealeth with such a sort or kind of administration or ordering of thinges in this world as is beyond mans reach he setteth it out by sundry particulars the first whereof is conteined in this first verse and some of the verses following and indeede respecteth mēs persons and the seuerall euents and successes that followe them And yet in this first verse he doth not onely declare the iudgement of flesh blood concerning the persons themselues but also expresseth what he himselfe conceiued of it according to truth and godlinesse This is it then that he meaneth that hauing set his heart not onely to search into these things so farre forth as he could by
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
absolute and infinite in some measure vnto vs our knowledge comming from him and infused into vs doth intitle vs in our measure therevnto and yet notwistanding he in sense before the onely knower of the heart But as it is Gods good pleasure in his word to acquaint vs with this matter and by many meanes to labour not onely our knowledge therein but also our assurance thereof as we may perceiue by these notable sentences 2. Cor. 13. Prooue your selues whether ye are in that faith examine your selues c. He doubling this exhortation or commandement rather that so he might expresse the necessity and excellency of this point And the 1. Iohn 3. he saith that by the soūd loue in our hearts we knowe that we are of the truth and shall before him that is truth euen God himselfe assure our hearts And therefore as in naturall things we doe from the effects gather of the causes and that not onely probably but certenly for such as the cause is such are the effects so in spirituall things we may yea we ought to doe the like wherein though as in regard of others that are hypocrites we may be somtimes deceiued yet as in respect of our selues if we haue wise iudgement and be able to put a difference betweene things that differ we cannot lightly erre For the minor or assumption of this syllogisme we confesse it also to be true but yet in sense before the very selfe same seruing to cleare and answere this proposition that hath beene deliuered for answere to the maior But because they suppose this argument to be weake they adioine vnto it another as like it both for forme of reasoning pith or strength to proue as possible may be so that an egge is not so like to an egg as we haue in the prouerb then one of them is like another saying He that knoweth not the heart he cannot knowe touching his saluation for that were to search the heart and the reines of men which belōgeth onely vnto God But no man knoweth the heart for that is proper vnto God onely and therefore no man can knowe or be assured touching saluation Wherevnto though that which hath bin deliuered to the former may suffice for full aunswere yet a word or two more to this that so it may appeare they can say nothing but that which is or may be easily aunswered The maior if they vnderstand it of absolute and exact knowledge is vtterly false not onely because men in this life cannot attaine to such a knowledge but also because that the measure manner that God hath in his word revealed vnto his people is sufficient inough to strengthen their owne conscience and to make them by soūd effects and fruites charitably to iudge of others though it doe not or cannot intitle thē to that fulnesse thereof that is onely in the Lord himselfe And as for the proofe adioyned to this proposition it is of no force neither as in respect of this cause for God as we haue heard hath giuen in some measure that grace vnto men and specially to his childrē and yet hath neuer a whit the lesse thereof in himselfe or equalled them thereby vnto his maiesty The minor likewise is false for there are that knowe their owne hearts and in some measure are inabled by the graces of the spirit to sound other mens and that not onely extraordinarily as Peter did the heart of Ananias and Sapphira his wife Act. 5. but ordinarily as appeareth by the place of the proofe before alleadged and yet not rush into Gods office or be induced with absolute and infinite knowledge as he and therefore they are vtterly deceiued that obiect this But for finall answere in a word we say further Though he that in some measure knoweth the heart cannot absolutely knowe it as God because that which is in him in all fulnesse is is him according to the measure that God which distributeth his graces seeth good and therefore he cannot absolutely knowe either himselfe or others to be of the number of them that shall be saued as God or cannot be precedent or immediate matters iudge or determine thereof for indeed that were to be God and not man Yet by subsequent things or meanes men may knowe as if it were by effects from causes or by consequents of or from antecedents and not onely probably but truely and certenly gather concerning the matter And me thinketh this argument may well be retorted and cast backe againe thus against the aduersaries themselues He that knoweth in some measure his owne and other mens heart may from thence charitably gather for others and certainely conclude for himselfe touching the fauour of God and eternall life or else if this were not true the light raised in vs were darkenesse and of no vse But the faithfull doe in some good measure as hath bin shewed before receiue from God and feele in themselues this grace therefore they may know and be assured of it and by consequent need not to doubt though not as in regard of themselues for so who will not be ouerwhelmed therewith yet as in respect of God who is faithfull and fast in all his promises and graces whatsoeuer and therefore in this also 3 A third argument they inforce thus He that knoweth not Gods wil he cannot know Gods grace concerning himselfe and his saluation But no man knoweth the will of God according to that which is said who hath not knowne the minde of the Lord or who was his councellour which words are repeated Isaiah 48.13 Romanes 11.34 Therefore no man can know or be assured of his saluation But we will aunswer first vnto the maior or proposition by distinguishing secondly vnto the minor or assumption by explaning or expounding rightly the places alleadged God though he be but one and therefore as in regard of his own nature can haue but one will yet in respect of himselfe and men to whome he hath reuealed himselfe by his word who are by many meanes and waies distinguished from himselfe he hath indeed is truely said to haue a double wil that is one secret in himselfe the other reuealed to men specially to his people in his word And least wee should seeme to speake anie thing herein without warrant let vs mark what God himselfe saith in his law Deuter. 29. The secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may doe all the words of this lawe In this behalfe or matter respecting gods wil men are commonly sick of two sinnes that is curiositie to search further then god hath bin pleased to manifest and negligence or contēpt of that which is reuealed in these words and by this distinction God goeth about to represse and redresse both teaching men so to abstaine from beeing wise aboue measure and searching into his wayes councels and iudgements that are beyond their reach that yet
though that this may suffice for full answere vnto all yet it liketh vs a little further to inlarge our selues herein If our iustification before God and reconciliation with God did depend either of the lawe it selfe or of the dignitie and worthinesse of our workes then the maior proposition should of necessitie be true but that cannot be because the lawe is not giuen to iustifie but to condemne rather and we knowe that all our righteousnes is as a defiled cloath so indeed we should neuer surely conclude with our selues touching our saluatiō or finde peace of conscience at home in our hearts So that neither of those beeing true the maior or propositiō cannot be soūd or right But sith our iustificatiō before God reconciliation with God is not of the law or of the dignitie of our workes but is from Christs absolute obediēce the holy gospell which euery where teacheth that Christ was therefore sent and came into the world that he might saue sinners and redeeming vs from the curse of the lawe might make vs righteouse through faith in him The maior or proposition separated as we see it is from Christ and vnderstood as it must be and may appeare by the minor not of Christs but of our obedience can not be true Besids sith the worde generally and more particularly the Gospel a speciall part of it euery where instructeth vs not to respect our owne dignity or worthinesse which indeed is none but all manner of vnworthines nor yet to beholde our owne vnworthinesse otherwise then to humble vs before God and in our selues and to make vs to runne vnto Christ and to his righteousnes more earnestly speedily then we do but sendeth vs vnto Christ and to his merite and worthinesse that so for his sake we may be reconciled vnto God that is to say both iustified and sanctified before him and receiued vnto eternall life there is no reason to receiue but much and greate reason to refuse this minor as vnsound insufficient either vtterly excluding or els no whit at all mentioning Christ who of god is made vnto vs wisdome righteousnes sanctification and saluation and in whome being iustified through faith we haue peace towards god c. Yea we say further that sith by the lawe righteousnes cannot come vnto men as the Apostle sheweth in many places of his writings and namely in his epistles to the Romanes and Galathians the doctrine of the Gospell was therefore made manifest that both it might discouer vnto vs a meane a manner yea and matter of iustification that in the lawe could not be found out and also teach vs howe to appropriate and apply the same vnto our owne hearts Lastly concerning the minor we answere and say that no man hath in himselfe as of himselfe that perfect and obediēce of the lawe that they speake of Howebeit we are assured that all that haue Christ haue it because they doe by faith lay hold of Christ and his perfect obedience the want or lacke of then owne in themselues being so farre of frō hindring Christs righteousnes to them and in them that it rather furthereth them thereto For he that is filled with his owne can haue no part of Christs the reason is because he that is full though it be but of airy and windie matter or as we say bad repletions can hardly or not at all till he be purged of that admit any more but also because there is such a flat opposition betweene Christs righteousnesse and mans that they cannot both be at one and the selfe same time in one and the selfe same subiect but the hauing of the one is the priuation of the other as the Apostle sheweth in many places of his writings and namely Rom. 10. verse 3. and also Rom. 11. verse 5.6 Psal 3.6 And this me thinketh might satisfie any reasonable mā yea stoppe his mouth from barking or bellowing against the trueth of God Howebeit our aduersaries yet presse this point further and obiect saying Christ saith in the Gospell If any man loue me he will keep my commandements or sayings or wordes But no man keepeth his word therefore say they no man knoweth whether God loue him yea or no. First for the forme of the syllogysmo and then for the matter In the conclusion there is more then is in the promises For whereas the maior teacheth vs that obedience to Christs word is a signe vnto other and a pledge vnto our selues of some loues that God hath wrought in our hearts towards him the conclusion turneth it vp side downe and saith no man can know whether God loue him yea or no as though our loue Gods loue were all one or as though God loued not many I will not say vnto eternall life for that loue onely belongeth to the elect but in many outward respects from which also as it should seeme Christ himselfe Math. 5. inferreth this doctrine loue thē that hate you c. And maketh this comfortable vse of it that you may be the children of your heauēly father who can set his sunne to shine his raine to raine vpon the iust and vniust Nowe to the matter All the doubt resteth in the true and naturall meaning of this phrase keepe my words and sayings That our sauiour should meane thereby absolute obedience and performance thereof there is no likelyhood for he that knewe the hearts of al knew also that euen in the best there were great defects and wants and to haue deliuered such a speech I meane in that sense and meaning had beene by his owne wordes to haue crossed and thuarted his owne knowledge and to haue spoken more indeede then truth was Why thē what is it that he would signifie and set out vnto vs therby surely this much that the care and conscience that the faithfull had to obey his will and these good beginnings and proceedings that they had made therein by his spirit he would accept them as absolute and couered with the fulnes of righteousnes and obedience that was and is in himselfe and so present them in the sight of his heauenly father Neither doth that dislike me that one aunswere hereto namely that this beeing a sentence or saying of the Gospell must not be vnderstood of the perfect fulfilling of the lawe of God for that is a manner of speech belōging rather to the law then to the Gospell but of faith and a good conscience or as we haur heard already the beginning and grooth in goodnesse that god by his word and spirit hath wrought in the heart of the regenerate For in this sentence as it is a part and peece of the voice of the gospell these tearmes to keepe Christs saying or word signifie nothing els but by faith to imbrace and to hold fast the trueth and puritie of that doctrine that in the Gospell is commended vnto vs concerning Christ and as sound members of the Church to professe it openly and as faithfull
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
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
therfore or fruits of my faith will I gather this trueth against thee to the staying vpholding of mine owne heart And first because the holy spirit of God and the infallible testimonie that it yeeldeth vnto my heart is a principally propp and stay vnto me I tell thee Sathan that euen that shall testifie vnto my spirite that I am Gods childe and dare therevpon without feare or trembling call vpon him and say Abba O father by which I perceiue I doe beleeue for otherwise how could I call vpon him in whome I beleeue not and assuredly knowe that I haue faith because I stay my selfe wholy and onely vpon him saying unto him in some sorte and sense as the Prophet Dauid saieth Lord vvhome haue I in heauen but thee and in earth I desire none vvith thee And least Sathan should thinke I doe this without warrant or reason I will not feare or bee ashamed to set downe my grounds out of the word How comfortable is this saying of the Apostle Romaines 8. Wee haue not receiued the spirite of bondage to feare againe but the spirit of adoption whereby vve crye as vvith boldnesse so vvith earnestnesse father father The same spirite witnesseth vvith our spirite that vvee are the children of God if children then heires also c. To the same ende tendeth that of 1. Cor. 2. Where he saieth We haue receiued not the spirite of the vvorld but the spirite vvhich is of God that by it vve may know the thinges that are giuen vnto vs of God And though this be sufficient and indeede greater then all exception yet haue we besides the powerfull working of the same spirite framing vs and fashioning vs to sound cōuersion before god and to the yeelding orbringing out of the sincere fruits of faith that is to say good workes which cannot but assure me of my saluation and of Gods grace and confirme me in the certaine hope of the one and the other And this is that which Saint Peter prouoketh vnto when he saieth Brethren g ue diligence by good vvorkes to make your calling and election sure for if yee do these thinges yee shall neuer fall because by this meanes an entry shal be ministred vnto you aboundantly into the euerlasting kingdom of our Lord Sauiour Iesus Christ And of this truth we haue further this double reason If that which is from our selues as for example our sinnes maye iustlye mooue and make doubting why should not that which is from God as for example the fruits of our vnfeined faith and obedience ministet hope and assurance God I am sure is greater then man and his graces much more excellent then mans infirmities are base and vile And if this were not true howe should we that carrie gods heauenly treasures in earthen vessels conceiue hope of profiting by them in our selues or of doing good with them vnto others But wee are assured of the one the other notwithstanding our weaknesse and wants therefore we must also conceiue hope of the former indeed assure our hearts therein Againe why doth Christ dwell in our hearts by faith as the Apostle saieth in his Epistle to the Ephesians it is to this ende that he might be idle in vs no verily Sathan when he possesseth men will not suffer them to be idle much lesse Iesus Christ but prouoke them still to honest labours and good workes For by his spirituall power he manifesteth his owne strength in the middest of our manifold weakenesses Nowe if that bee true then this ensueth therevpon that I am Christs and Christ is mine as the Church faithfull soule singeth in the booke of the Canticles yea he himselfe with all his graces and merits whatsoeuer So that he which feeleth and findeth these effectes in himselfe can not but must of necessitie inferre therevpon that he hath faith and that therefore he hath Christ in him in this life making him fruitefull vnto all good works and sealing vp vnto him in him saluation euerlasting life in that which is to come Vnlesse that he would imagine that Christ could be idlye or without fruite in the hearts of his people which were blasphemy And yet we may be the better assured hereof because true faith indeed can no more be sundred from good workes which are the sound fruits thereof then light from the sunne or heat from the fire or if you will the shaddow from a naturall bodie But yet Sathan will except against this This faith of thine which thou speakest of and these fruites of it that thou mentionest they are imperfect they are faint and few yea they seeldome or verie rarely appeare or are seene What then Satan Graunt that my faith and good works are faint and few in me wilt thou infer that therefore I haue none that is against all reason and religion In reason he that hath but a sick pining or languishing life liueth still and in hope of the bettering of his estate either as in regard of this world if god will or as in respect of the life to come especially And why shoulde not this in measure and manner be true as in respect of our spirituall life here In religion we know that God accepteth both the whole Church the seuerall mēbers of it according to that they haue and not according to that they haue not prouided alwaies that that which they haue they haue it frō him or els how could the Church members of it reioyce or cōfort thēselus in the thing that they do And frō hence is it indeed that we learne notwithstanding weaknes wants either in whole congregations or seuerall members not to breake the vnitie of the spirit in the band of peace nor to forsake the fellowship of the brethren and the exercises of the Church as the manner of sinne is but n holy wisdome and power from aboue to put a difference betwixt good and euill and that not onely in our perswasion but in our practise not forsaking the good of our God for some euills or corruptiō of man adioined therewithall nor yet for the goods sake iustifying or approouing the euill And if this were not sufficiēt yet we haue further props to our faith here namely first that though our faith be weake and faint yet is it true and sound For euen that faith which is infirme and weake may yet notwitstanding be true right the reason is because that not weake faith and true faith are opposite but weake faith and no faith And this we may see also by the worthy speech of the father of the sicke childe in the Gospell Lord I beleeue but helpe thou mine vnbeleefe This weakenes imperfection our faith not comming from it selfe nor being in it selfe as of it selfe for so it is an excellent and an absolute worke of God but as it is intermingled with the remainders of our vnbeleeuing heart which yet notwithstanding the faintnesse and weaknesse of it may no lesse effectually