may be comfortable also vnto him in glorie or else that we if it seeme so good vnto him being made as a maÌ„ may say gasing-stocks to men and angells and all the world he might declate in vs what is the wonderfull power and efficacy of the holy ghost in fraile and weake vessels which as it is many waies made manifest so doeth it appeare in the crowne of martyrdome suffering for trueth and in the strength of temptations we being more then conquerouts through him that loued vs and washed vs in his blood See 2. Cor. 4. ver 7. and 12. ver 9. and also Col. 1.24 And the like may we saye touching death which through the death of Christ is so sanctified vnto mee that I doe not onely triumph ouer it saying death where is thy sting hell where it thy victorie but find it to be a speedie passage and ready way for me vnto eternal life Therfore so farre of am I from beeing hindred by afflictions and death that I know these things as all other shall work vnto my good shall serue for the furthering yea for the perfecting of my saluation Rom. 8.28 I also assuring my heart that Christ hath deliuered me from the power of death and that I shall in and through Christ escape from death and passe vnto euerlasting life euen as he himselfe plainely affirmeth Ioh. 5.14 2 Secondly he obiecteth thus It is not sufficient that thy sinnes are satisfied and aunswered for by another or that thine iniquities are pardoned but besides it is of necessitie required that thou be righteous and doest perfectly obserue the law of God that is that thou doest perfectly loue god and thy neighbour For vnlesse thou haue this righteousnes indeed thou caÌ„st not escap the wrath curse of God but this righteousnes thou hast not nether caÌ„st haue indeed in this life therfore thou must of necessitie be vnder condeÌ„natioÌ„ We cannot aunswer to this temptation but euen as to the former yea and indeed almost to all other also that is hauing respect vnto Christ who hath not onely indured the punishment due vnto me for my sinnes but also performed perfect righteousnes yea and the same such as the very law doth require that not for himselfe because he needed none but for me hath he done all that he did fullfilled euen the whole law Which if any man doubt of or call into question let him but consider Christs own words Mat. 3. no doubt but he will giue glorie to God and confesse it Christ there saying let be now for thus it becommeth vs to fullfill all righteousnesse or els that saying in Ro 8. That that was impossible to the law in as much as it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh that that righteousnes of the law might be fulfilled in vs vvhich walke not after the flesh but after the spirit And tell me Satan Shall the power of Christs death be effectuall to take away transgression deny this if thou canst or darest And shall not the absolute might infinitnesse of his obedience be strong to make me stand as righteous in the sight of God What was there in all the â—â—we that he hath not absolutly accomplished EueÌ„ his very enimies he hath so hartily perfectly loued that he hath not only prayed for theÌ„ as appeareth in the history of his death but also for numbers of them hath susteined the wrath indignatioÌ„ of God that so he might reconcile theÌ„ to his heauenly father Oh how sweet not onely for the proofe of this point but for the heart conscience of all faithful is that of the Apostle Ro. 5. God setteth out his loue towards vs that whilest we were yet sinners Christ died for vs. Much more theÌ„ being nowe iustified by his blood we shall be saued froÌ„ wrath through him For if when we were enimies vve were reconciled to God by the death of his sonne much more being reconciled vve shall be saued through his life And this absolut righteousnesse of Christ is through Gods goodnesse imputed vnto me and by faith laid hold of and applied to my selfe with which being clothed as with the precious and sweet garmentes of my elder brother I cannot but please God and stande righteousse in his light as the brother of Christ yea as one of gods heirs yea which is more an heire annexed with Christ himselfe And therefore may truely comfortably say as the Apostle doth in the same place of Ro. 8. Hath not God spared his owne sonne but giuen him for vs al to death how shall he not with him giue vs all thinges also If all things vvhy not then also absolute righteousnes who shall lay any thing to the charge of gods chosen It is god that iustifieth vvho shall condemne c. as followeth most comfortably Yea but it may bee that Sathan will yet further vrge this pointe what can another mans righteousnes auaile or profit thee seeing that the law presseth this vpon thee thou shalt loue thy neighbour c. Thou shalt not couet thy neighbours house c. And the Scripture telleth vs the soule that sinneth that shall die the death Ezec. 18. And again there shall be wrath and indignation vpon euerye soule of euerie man that doth euill and breaketh the law Ro. 2. vers 9. To this we aunswere though that which hath beene said before concerning the imputation of Christs righteousnesse and gods acceptation of it may serue for an aunswer yet we further adioyne and say It is true that law doth require of euery man his owne righteousnes or hauing failed his satisfaction Herein Sathan is not a lyer but this is it that he faileth in the end of vrging this not of ignoraÌ„ce in himselfe for surely he knoweth it but of malice against vs to bring vs if it could bee to death and damnation What is the ende why the law requireth it or God in his lawe doth demaund the same It is to intimate that there is or can be in vs anye such thing no verily but to cause vs to go out of our selues and to seeke it else where where it may be found And in this respect particularly amongst many other is it that the law is and may be said to be schoolemaister to bring vs and to guide vs to Christ And indeede this is a misterie which beeing either manye ages together much hidden or else not so plainely discouered as now it is is laid open and reueiled vnto vs by the gospell to wit that where mankind was not able to satisfie in his own person the law of God and yet the law might not be destroyed or ouerthrowne God hath made a translation of the lawe into another person which might doe that for mankinde that it could neuer performe for it selfe that is absolutely obserue yea and fullfill the whole lawe Which person because
of sinnes And therefore Isaie 4. the ministers of God are charged to comfort yea to comfort againe and againe the people of God and to speake to the heart of Ierusalem and to crie vnto hir that hir warfare is accomplished and that hir iniquitie is pardoned c i And therefore also Christ himselfe most comfortably saith to him that was sicke of the palsie Sonne be of good comfort thy sinnes are forgiuen thee Math. 9. See further for this purpose also Luk 7.50 Rom. 8.15 2. Tim. 1.7 1. Ioh. 4.18 and many other places besides But this doctrine of our aduersaries cōcerning doubting doth if it be receiued quite and cleane supplant the consolation that God hath provided for vs there as we may gather by the effects for where there is doubting concerning Gods grace the forgiuenes of our sinnes the hope of euerlasting life c. There cannot be peace and quietnesse of conscience or any sure soūd and firme comfort but terrours and distrustfulnesse not onely touching their owne present estate but specially also for that which it comes yea at the length desperation for that doubtfulnesse of heart dwelt and continued entring forth at the last because as there is in the godly through the fauour and loue of God towards the in Iesus Christ an increase proceeding from faith to faith so is there in the wicked by reason of their owne sinne and Satans malice against them a proceeding from one iniquity to another they growing in naughtinesse as they doe in yeares On the other side where there is hope and confidēce concerning Gods free fauour and the forgiuenesse of our sinnes and eternall life c. there cannot be but ioy and gladnesse in the minde in the mouth yea the whole man is shal be affected therewith for it is impossible that these graces felt should lie long hid vnder the ashes of our corruption because that being from God who is stronger then all they will prevaile and being as the Apostle sheweth Gal. 5. fruites of the spirit they will breake forth as through the power of him that worketh them in vs so to the glory of him that vouchsafed them vnto vs not onely to the praise of his own name but so the benefite specially spirituall of the sound members of his bodie So that we may safely conclude that such as teach men to doubt they both hinder the minde from true comfort both of the word and spirit especially who hath the name of comfort giuen him in the scripture for this ende chiefely and lay open not a little gappe but a great broade way to desparation 7 In the word of God and especially in the writings of the newe testament we haue many things propounded vnto vs concerning the vnfallible testimony or pledge of the spirit as 2. Cor. 1. he saith that God hath also sealed vs and hath giuen the earnest of the spirit into our hearts meaning thereby such a pawne and pledge of it as doth not onely serue to confirme the promise of Gods goodnesse in vs but is after a sort powerfull in god if a man may so say to make it irrevocable or such as cannot be called backe and Eph. 1.13.14 he saith they were sealed vp with the holy spirit of promise vvhich is the earnest of our inheritance vnder which borrowed kinde of speeches as of sealing first he meaneth to make a notable difference betweene those that are authenticall and those that are not after of earnest he would giue vs to vnderstand that as he or they that haue giuen or taken earnest of a bargaine binde themselues so is it betwixt God and vs See also Ephe. 4.30 and other places But this doctrine of our aduersaries is flatly against it which perswadeth doubting of all and euery grace from God But surely if we marke it by these and such like kind of speeches as we may not only see the great care that God hath to roote it out of ms hearts but also that it is not an esie thing to be performed or conceiued sealing or a seale we knowe is wont to be put to such things as we would haue others to take for vndoubted assured and that not so much in respect of him whose seale it is as to him to whome the seale is giuen as we may see in letters pattents of princes in commission of great personages in graunting of annuities pensions c. And the like may we say of the earnest peny as we call it both the one and the other being vsed to this end that all what soeuer doubting or distrust which might any manner of way arise or fall out might by euery good meane be remoued and taken away And euen so the seale of the spirit is stamped and imprinted in and vpon the beleeuers and the holy spirit is giuen vnto thē as a pledge or earnest penny that so euery one of them might be certified and assured in their hearts that the promises of God made vnto them concerning his fauour the forgiuenesse of their sinnes eternall life are vnmoueable and most certaine and they the better sensed armed thereby against doubting and distrust which naturally cleaueth as fast vnto them as the skinne to the flesh or the flesh to the bones And that this is so namely that the spirit is giuen vnto them to these holy endes and purposes you shall see it plainely propounded and prooued Rom. 8.16 Cal. 4.6 besides those places which haue beene put downe before out of 2. Cor. 1. and Eph. 1.4 And therfore as it is sinne and shame euen against the spirit of the grace to cast away that testimony which he yeeldeth vnto our spirits that we are the sonnes of God and is directly against the commandement of the Apostle 1. Thess Quench not the spirit So this doctrine that leadeah the way and bringeth forth such beastly and bad effects ought to be odious and abhominable to euery man that regardeth his owne comfort or esteemeth gods glory or would not indeede dispise the spirit of grace 8 Besides we knowe that both in the old testament before Christ gaue the fathers sacraments as particularly circrmcision and the passeouer and since in the newe testament God hath giuen vs the same for substance effect I meane the sacrament of baptisme and that of the Lords supper In all which no doubt god then laboureth and now assaieth not onely to remooue the doubting and distrust of our hearts but also to confirme vs in this faith But this doctrine of our popish aduersaries concerning doubting doth infringe both the doctrine of the sacraments themselues and the vse of them also and yet both of them are according For it is certaine that the sacraments themselues whether we consider the outward signes thereof or the invisible grace adioyned thereto offered by the faith offered to the faithfull and wrought in them by the religious vse of them according to Christs institution were both ordained annexed vnto the promises that
it consisteth of two natures the godhead and the manhood therfore is his obedience an absolute and full satisfaction for the sinnes of all the world euen as it is plainely said 1. Ioh. 2. He is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world meaning it of the efficacie of Christs death in the excellencie and absolutenesse of it as in regard of it selfe and as in respect of men of al sorts and of all ages and all places so that this benefite belongeth not to the Iewes only as many might imagine but also to other nations And for this cause is it indeed that Christ is said Rom. 10. to be the ende and fulfilling of the lawe for righteousnes and saluation to euerie one that beleeueth Euen as he saith in another place to the Iewe first and also to the graecian for there is no respect of persons vvith God Romaines the second And this Christ indeed hath God set out to be a reconciliation through faith in his bloode that so we might he iustified freely by his grace through the redemption that is in him To be short he was by the very decre and counsel of all the persons of the diety sent into the world and made subiect for a while vnto the law that he might redeeme vs from the lawe and the curse due vnto vs contained therein according to which the Apostle saith Gal. 4. when the fulnes of time was come God sent his sonne made of a womaÌ„ made vnder the law that he might redeeme theÌ„ that were vnder it so we receiue the adoptioÌ„ of sonns Him therefore and his obedience and satisfaction when by the eye of a true and a liuely faith I looke vpon by the stroÌ„g haÌ„d of the same faith I apply vnto my selfe then there is nothing in the world or out of the world be it from mine owne diffidence and distrustfulnesse or Satans malice that can either accuse me or condeÌ„ne me For I haue alwaies in readines by me yea within me by the suggestion of the spirit out of the rich treasure of the word which I may oppose against all the accusations of the lawe whatsoeuer and by meanes whereof I may stand euen in the very face and presence of the iudgement of God as comfortably and boldly as if I my selfe had in all respects satisfied the lawe of God nay I will say more coÌ„fortably boldly by much by howe much God and man ioyned togeather in one person hath for me wrought a more absolute obedience and righteousnes then I or al flesh could haue done had we coÌ„tinued in our first estate of innocency and holinesse Of which if any doubt and would be satisfied for it let him read the whole seuenth chapter of the epistle to the Romans there he shall finde this point confirmed and many other singular matters of sound and strong consolation propounded 3 But all this notwithstanding Satan will obiect against thee the imperfections and deserts that cleaue vnto thee and thy best works saying Though thou haue in Christ a thorow satisfaction made for the punishment of thy sinnes perfect righteousnesse yet sinne rest and remaine in thee as for example both thy originall and many actuall transgressions for which God will set himselfe against thee And then howe canst thou appeare or stand before God the iust iudge of the world yea such a one as hateth all manner of filthinesse though neuer so smale This is a strong temptatioÌ„ I confesse howbeit not such but that it may be fully satisfied and aunswered by trueth out of the worde And first I say marke this still that Sathan speaketh true things but not to a true right ende For that we haue yet sinne within vs both originall and actuall it is as cleare certaine as the Suune shineth at noone day But why hath god left them within vs is it to depresse our consciences aboue measure or in the memorie and sight of them to throw vs downe to damnation No verely Sathan indeede setteth them before vs to that purpose But God doth it to humble vs in our selues before him and to adde an edge vnto our supplications and praiers that so they may be more piercing then otherwise And this we may see in Paul who saith of himsefe that lest he should be puffed vp through aboundance or excellencie of reuelations there was giuen vnto him a pricke in the flesh and Sathan as an Angel to buffet him and for the remouing of theÌ„ he praied the Lord thrise yet receiued no other answere but this gods grace was sufficient for him and the Lords strength should be perfected through mans weaknes Yea this is that that the Apostle speaketh in his owne name and of himselfe as also in the names of the regenerate and of them Rom. 7. saying I alone not that which I doe for what I would that doe I not but what I hate that doe I If I doe then that I would not I consent to the lawe that it is good Howebeit it is no more I that doe it but sinne that dwelleth in me For this I am sure of that in me that is in my flesh dwelleth no good thing for though to will be present with me yet I find no means in my selfe to performe that which is good And in this notable discourse he holdeth on euen vnto the end of the chap. which I would intreat the godly reader carefully to to viewe and thinke vpon for surely he shall find there much tending to the answering of this temptation And to the same end he saith Gal. 5. The flesh lusteth against the spirit and the spirit against the flesh and these are one contrary one to another so that ye cannot doe the same things that ye would To all which we may adde for the further satisfaction of this dout in our hearts and the stopping of Sathans mouth if it may be that these our sinnes whether they be originall or actuall past or present many or fewe come not into accouÌ„t or reckoning before God neither are they neither shall be laid vnto our charge the reason is because they are omitted through the death and obedience of Christ I am now through Gods goodnesse and faith in Christ incorporated as it were into his body and be come flesh of his flesh and bones of his bones yea as I may say made one with him so that nowe this great grace beeing bestowed vpon me and I hauing that precious gift of faith wrought in me to apply it to my selfe the Lord can or wil no more refuse or condeme then Iesus Christ himselfe which I think the Apostle meaneth by these notable and comfortable speeches namely Ephâ—siaÌ„s the fourth By Christ all the wholle body beeing coupled and knit togeather by euery ioint for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of of the
these words that thy faith faile not or if you wil this being the end that Christ aimed at in his praiers or the fruit effect that followeth thē in all Christ shewing that is through his most feruent and continual praiers that the whole Church and the particular members of it are so vpheld that they do neuer vtterly nor neuer shall vtterly fal away from the faith which thing spoken here as it should seeme particularly to of Peter and yet notwithstanding in truth vprightnes to be extended to all the faithfull because there is in their measure manner a like cōsideratiō of them in al euery faithfull person is more at large described prooued in the 17. of Iohn Where we may see that Christs praier was frō the beginning is now and shal be to the end of the worlde the very foundation and groundwork of the stability and continuance of the Church of God Another sore assault that after the former yea and indeede at the least wise in outward shew vpon the former Satan maketh against vs or giueth vnto vs is this If thy sinnes harm thee not neither indeed cā hurt thee as thou saiest thou maiest after thou beleeuest once sinne without feare of punishment Thou dealest Sathan like a Sathan now that in a double respect first in the end of thy temptations labouring euery way if it may be to ouerthrow my faith and obedience In the former thou didst assaye to drawe me to despaire In this latter thou labourest to throwe me headlong into securitie So that thou effect my ruine thou carest not by what meane by either of these or by both of them together or by any other God hath discouered this vnto me I hūblie thanke him hoping that he that hath giuen me grace to espie thy subtletie wil also graunt me strength to ouercome it Secōdly herein thou shewest thy selfe an aduersary in that thou doest falsifie peruert my words Where did I say simply that sinne could not hurt or harme This I beleeue in my heart haue and will confesse it vnto the end with my mouth that being ingrafted into Christ my sinnes past or present cannot condemne me no more then they haue done the faithfull which haue gone before me in the flesh and in faith And what haue I saide here but that which the Scripture speaketh euery where The Apostle telleth vs. Rom. 8. in termes that cannot be corrupted with false glosses there is no condemnation to them that are in Christ Iesus That againe that the spirit speaketh out of the Prophet Ieremie as a parte and peece of the newe couenant Hebrewes 8. tendeth to the same ende saying I will be mercifull to their vnrighteousnes I will remember their sinnes their iniquities no more That our sinnes offend our most gracious heauenly father that they grieue the holy ghost within vs yea that we by thē not only as it were with cartrops but with gable ropes pul vpon vs though not eternall yet tēporary corporall punishments so indeed do harme hurt vs I neuer denied nor will deny because the truth and certenty of al euery one of these things is propounded vnto vs in the worde of God But in what sense I haue saide thus I haue shewed before and let that suffise As for that that thou woldst haue me to infer thervpon namely that therefore I might liue as I list sinne without controulment it is most false in it self most irreligious before God most vnseasonable in the sight iudgement of men Doth not the Apostle tell vs Rom. 8 that they that are led by the spirit of God are the childēr of God what meneth he thereby any thing els but this that they that are by the grace of God through the worke of regeneration in the power of the spirit and the exercises of the word freed frō sinne do not remaine or continue therein And is not the same that he expresseth in an other place in other tearmes saying our olde man is crucified with Christ that the bodie of sinne might be destroyed that henceforth we should not serue sinne If we knowe any thing in Christ or of Christ we knowe this that so many as are iustified from their sinns by faith in his blood are also by the spirit of Christ sāctified vnto obedience of his wil for these are the two fruits that we haue in by the death and rising againe of our Sauiour from whēce also there followeth this comfort to the faith full that they doe many times in some good measure withstand and ouercome sinne not in others only but in themselues principally And sure we are of these that that sanctification which we haue in and from Christ by obedience of his will can no more be seperated from free iustificatiō from all our vnrighteousnesse through his blood then heat from fire or light and warmeth from the body of the sunne And therefore euen this declareth Satā that thou art a falsifier of all good words and workes But besides I tel thee that sith we may by effects gather arguments to our selus touching the saluation of our soules that therfore thou canst not or shalt not herein shake my faith I take it to be the generall drift of the Apostle 2. Cor. 13. to prooue that by effects we may iudge of our owne and other mens good estates before God Sith therfore God giueth vs that leaue it behoueth vs with all careful indeauour as to vphold these good things in vs so carefully to see whether we can truely finde them in our selues or no or the more in number the more great and excellent in qualitie and the more assured we shall after due examination finde them to be in vs the more assured we may be concerning our owne saluatiō so much the more valiantly oppose our selues against Sathat in this same dangerous combate Whereof also as seemeth to me there is great reason For if our sinnes which are from Sathans malice or our owne corruption do grieue vs possesse our hearts with feare why shall not the fruits of our faith and obedience which are from God yeeld vs comfort fill our hearts with hope not because they are in vs for so we doe many times weaken them at the lest if not impaire or hurt them but as they are in vs from God who we are sure will accept of his owne good workes and graces vouchsafed vnto vs. Lastly I say that as we abstaine not from meate and drinke and other necessarie aides of naturall life because we knowe that the tearme and time of the said life is limited by God so there is no man vnles he be wittingly and wilfully wicked that therefore will giue himselfe ouer to sinne because he is assured of his owne saluation for that were to turne the grace of God into wantonesse to abuse the best grace that euer God gaue vs nay rather a good mā wil therefore the more heedily beware of sinne abstaine frō it because he knoweth that sinne in it own nature grieueth god make the seperatiō between the Lord and vs and cleaue fast vnto righteousnes well doing because our forsaking euill or departing from it as also our accomplishment and performance of good thinges is a pledge of our electiō as the Apostle saith The strong foundation of God remaineth sure hauing this seale set vnto it first the Lord knoweth them that are his and secondly let euery one that calleth vpō the name of the lord Iesus Christ depart from iniquitie And there fore I tell thee Satan I cannot harken to any of thy voices much lesse to this by which thou labourest to thrust me headlong into loose life which wil prouoke god hurt mine owne soule and hinder other men from faith full obedience but detest thee and it wil by gods grace flie from these and all other corruptions whatsoeuer thou wouldst stirre me vnto FINIS
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
they should content themselues with and stay vpon his manifested wil labouring in sinceritie and simplicitie of minde to know and obey that onely which he hath reuealed vnto vs by his law Now then if they vnderstand their maior proposition of anie parte of the will of God not reuealed vnto vs they saye right but sith they speake it and meane it of that that is disclosed vnto vs in his word they speake falsely For as he that knoweth not the will of God either manifested in the law and Gospell and that also concerning such things as appertaine to our saluation or his not reuealed will that is his secret and vnknowne wil to vs in such matters as belong not to our saluation as in the wonderfull gouernement of his Church translation of Empires c. can not be assured of eternall life and this indeede is the state of al the heathen of the world outwardly and of many other besides So one the other side he that knoweth beleeueth obeyeth in some acceptable measure the reuealed will of God for by knowing God we do according to god his word vnderstand beleefe and obedience can not choose but in those fruites of his faith know and be well assured that he is one put a parte to be a plentifull partaker of all Gods graces concerning this life and that which is to come And this is that Christ meaneth when he saith Iohn 17. This is life eternall to know thee to be the only true God and him whome thou hast sent Iesus Christ But the faithfull though they knowe not or be ignorant of the hidden and secret will of God as it is meete indeed they be so yet are very well acquainted with his reuealed and manifested whether it be in the lawe for obedience or in the gospell for faith and therefore cannot be ignorant of the grace of God toward them and their saluation but do certainely know it For to that end was the law manifested at our first creation and afterwards repeated againe that we might know both that there is a God and also what manner of god he is and that he will haue vs to be like vnto himselfe or else that wee shall finde him a sharp and sore punisher of iniquitie and sinne and afterwards the Gospell concerning the Messiah to come was published that so we might both know and be assured of forgiuenesse of sinnes and reconciliation before God And let this suffice for aunswer to the maior Now touching the minor propositiō or assumption cōfirmed by the places before alleadged if we aunswere or truely expound the places we shall then sufficiently perceiue how weake it is for the confirmation of that wherevnto they are alleadged For the place of Isaiah whether we consider the generall drift of the Prophet in that chapter which is to comforte the Church by propounding vnto them manie sweet promises specially in the 11. first verses of the chapter or respect the particular words that they presse yet shall we see that no such thing as the discomfort of doubting or distrust can be inferred therevpon but rather strong and sound consolation for ouer besides the scope of the Prophet already touched the holy Ghost mindeth to shew in ver 12.13 in an excellent and loftie forme of words that the promises before made shall certainely be performed And this confirmation of gods promises is drawn from two speciall places First from a comparison of all creatures with the creator himself whose nature strēgth labour c. do approch nothing neare vnto God and good reason it should so be not onely because that that they haue they haue frō him he is greater then all yea without them able to do what he will this is conteined in the 12.13.14.15.16.17 verses and the other is from a declaration of Gods singular grace and workes vouchsafed particularly to Abraham and to his seede not onelie after the flesh but after the spirite that is to say the Church in the rest of the verses Now in the particular verses before rehearsed there are three arguments of the comparison the first is drawne from the Almightie power of God which is manifested by his creating and sustaining of all things in the 12. verse the second from his infinite and incomprehensible wisedome in the 13. and 14. ver and the third from his infinite maiestie and might in the 15.16.17 ver Now what is ther here that may maintaine doubting or rather may not minister comforte speciallie to his owne people for whom it is prouided and to whome it is pronounced as may appeare by the first verse of the chapter it selfe Or howe doth it confirme that for which it is alleadged that no man knoweth the will of God concerning grace and eternall saluation whereas we see it prooneth rather that God hath no need of man in any respect either to waye and search out his spirit or els as a man of his coūsels or as his counsellour to instruct and teach him And we may almost say the same touching the place of Romanes 11. For the Apostle hauing before that 11. chapter spoken of the reiectiō of the Iewes the election of the Gētiles affirming yet notwithstāding that when the fulnes of the Gentiles was come in the Iewes should for al their present casting of in their posteritiy or successors be called he ceased with that same wonderfull wisdome of God in that heauenly worke or ministery which he would haue men rather religiously to reuerence then curiously and profanely to search after specialy beyond the bondes that God hath reuealed crieth out in the verse going before this and in this and those that followe laboureth hy a threfold bridle as I may say to repres the sacrilegious boldnes of sundry men First because God is most wise which he expresseth in this verse and that therefore it should be most absurd yea vtterly and altogeather wicked to measure him after our owne folly Secondly that he is debter to no man and that he declareth verse 35. but rather surmounteth their wickednes with his goodnesse and that therefore no man can iustly complaine of any iniury that he doth him Thirdly that for his glory sake all things were made verse 36. and that therefore we should referre them all to his glory and at no hand to thinke it safe or lawfull for vs to dispute or reasō the matter with him Now what is here for doubting which is the maine matter or what sentēce or sillable to prooue this that no man knoweth or can knowe Gods minde touching his grace and eternall saluation because God is most wise yea onely wise as the Apostle speaketh 1. Tim. 1 17. shall no man therfore feele his fauour or assure his owne heart that the grace of forgiuenes of sinnes and the blessing of eternall life belōg vnto him Surely it is a lewse and bad consequent and we should be so farre from imbracing of it that we should say vnto it
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
exceedingly good but as after the fal of our first parents it was deriued and coueied ouer vnto vs that so to doubt of the grace and fauour of God for the forgiuenesse of sinnes for the sauing of our soules c. is very naturall indeede that is to say that in and through this deprauation and corruption of that excellent nature which by creation was infused into our first parents and in them to all their posteritie had they continued therin because we are all in their loines to haue bene partaker of their excellent graces by creation as well as we are of their sinne by transgression men do doubt of God his goodnesse c. And though as in regard of men naturall or facultie or power that they haue in them as of theÌ„ we acknowledge it imposible to alter or change this doubting and distrustfulnesse yet by God to whome all things ar possible and by his singular helpe aide and grace it is not onely in his owne people much altered in this life though the worke be wrought by little and little and as it were by certen steps and degrees but in them shall be vtterly abolished and taken away in the life that is for to come God working it here but in measure and there in absolutenes and perfection not because he is not able here to doe it for what is he not able to performe to shewe what hindraÌ„ce we haue in our selues against his gratious workes partly from our selves and partly from Satans malice and also that he might instruct vs with holy desires to huÌ„ger and thirst after the life to be reuealed where is indeede the absolute perfection and fulnesse of our felicity But they say further coÌ„cerning this point The Saintes and people of God doe sometimes fall into doubting concerning gods grace and their own saluation and to that end they alleadge Psal 33. Habac. 1. We graunt it neither neede they indeed to prooue it for the experience that God hath giuen vs of others of our selues doth plainly shew the same But what would they infer that therefore it is good and laweful Surely there will no such thing followe To reason froÌ„ some facts or affections of the godly is not right for so in Noah we might druÌ„keÌ„nes from Dauids adultery we might approoue of other meÌ„s filthines from Peters fal we might iustifie other meÌ„s feare c. The reason whereof is plaine and euident Our regeneration as other spirituall graces that God vouchsafeth vs in this life as knowledge faith obedience c. is but in part And by reason of the remainders of sinn the flesh also lusting yea rising vp against the spirite it falleth out that many times we doe not onely leaue vndone the good we should performe but accomplish also the euill that god hath forbidden vs to do And that not only in the affections and thoughts of our hearts to which we must refer doubting and distrustfulnes but euen in the words of our mouths and works of our hands also and therefore not safe to follow the example of Gods Saints either in inward or outward thinges further then as they themselues are sanctified and walke in the obedience of the word and tread in the holy steppes of God And this the Apostle meaneth when he saith Ephes 5. Be yee followers of God as deare children and walke in loue euen as Christ hath loued vs and in anolher place Be yee follovvers of me euen as I am of Christ first to the CorinthiaÌ„s eleuen By which we see that though the faithfull fall into doubting yet they do it not as in respect of the graces of God which they haue receiued but as in regard of the remainders of flesh corruption in them vnreformed And yet so as they do oppose and set themselues what they can and higge and wrestle with their doubting by setting against the same holie and heauenlie thoughts of gods free grace gracious promises as also the strength and power of the holie spirit of God prouoking them as they are regenerate to manie good works and particularly to praier by meanes whereof that which is faint and weake in and of themselues may bee strengthened as wee may see in the father of the possessed child Mark 9. Lord I beleeue help myne vnbeleefe and by the Apostles beseeching God to increase their faith this assurance of their harts concerning fauour from God and saluation beeing a fruite of their faith and a worke of Gods spirite in them without which indeede they can neuer attaine therevnto and that doubting that they finde and feele flowing from the remainders of their corruption as yet vnregenerated But as men that are in a labyrinth and cannot tell which way to get out do more and more inwrappe themselues so fareth it with these persons opposing themselues against the truth of God and assaying to defend the errors and corruptions of their owne hearts For as though that which they haue said already had not beene mirie and filthie inough they yet vrge more claye and dongue drawne out of the beastlie puddle of their owne hearts Thus therefore they yet presse and vrge this point Naturall thinges that is such things as we haue naturally in our minds are not sinne but doubting is naturall therefore it is not sinne we aunswer to the proposition or maior by distinguishing Naturall things are of two sortes that is either such as we had first from God by creation remaine some of them in vs as yet vntainted are not sinne as for example our feare our loue c. simply and in themselues considered as it is not sinne in it selfe to haue that passion of feare or that affectioÌ„ of feare as to our children c. so that they be freed from extremities and such things in the considerations before expressed are not to be accouÌ„ted simply sinne or euill But there are some things nowe counted naturall which haue both come vpon preuailed vpon the puritie of our nature as it was in creation as for example ignorâ—nce in steed of our knowledge doubting or distrustfulnes in stead of our hope c. and these cannot choose but be euill for euen as our creation and all the things we had therein comming from God made vs to be denominated good because nothing could come from him but that which was good So these proceeding from a contrary fountaine that is Satan and his malice cannot choose but be of the same nature that he is of that is euil sinful And therfore coÌ„cerning doubting say that it is naturall indeed but not as from our first creation for then it should haue beene good but came vnto our nature after the fall and so beeing depraued is euill specially when it is referred to God as in all this question it is for though when wee haue to deale with men specially such as whome for their waywardnes inconstancie other corruptioÌ„s that we our selues haue had experieÌ„ce of we haue iust
cause by reason of their badd dealing to suspect feare doubt doubting there or thē can not be said to be sinne or euil yet as in respect of God who not onely in his owne nature is alwaies like vnto himself free from the least shaddow or shew of turning that may be but as in regard of his action and practise towards all his people in all ages hath manifested himselfe powerful and faithful as their is no reason to doubt so wee cannot doe it but with dishonour to his maiesty and so by consequent also with sinne to our owne soules But let vs proceed 12 Their 12. argument is this No man can certainely conclude that the holy ghost hath kindled or wrought in him faith and other vertues the reason is because they may likewise spring from humane reason Therefore no man can certainely determine that he is in Gods fauour or that he pleaseth God The antecedent of this Enthymeme or imperfect syllogisme as also the confirmation or proofe of the same adioyned thereto are as false as possible may be and as directly thwarting the light and trueth of the word as can bee for out of the word we may reason thus first cōcerning faith It is either the gift of God or it is of nature because betweene there is no meane but it is not of nature for then all men should haue it though not happilie all alike because there is now and then some defect in nature but that is false as the Apostle sheweth 2. Thess 3. saying all men haue not faith therefore it is naturall or of nature and then by consequent it must needs be of God which yet also is warranted vnto vs by plaine texts of Scripture as Philipp 1. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake And againe Rom. 10. where he saith how they call on him in vvhome they haue not beleeued hovv shall they beleeue in him of vvhome they haue not heard how shall they heare without a preacher c. And if faith from whence all good works flow be the gift of god then must also good workes themselues come from him also because if the first be from him the second likewise And yet least we should thinke that this were not Gods owne and according to his truth but a humane inuention the Scripture that attributeth the worke of faith vnto God ascribeth also al other vertues in vs vnto him For that must euer be true the Apostle speaketh Philip. 2. It is God who worketh in vs both the will the deed according to his good pleasure and Ephes 2. We are his workemanshippe created in Christ Iesus vnto good works which god hath ordained that we should walke in thē For otherwise if we respect our selues in this behalfe I meane of doing good works as from nature wee must say as the Psalmist saith there is none that doeth good no not one they are become all corrupt and abhominable or as the Apostle saith else where not that we are sufficient of our selues to thinke a good thought which is the beginning of a good work but all our sufficiēcy is from god Nay which is more when God hath begunn good thinges in vs wee doe what wee can through the remainders of our corruption either vtterly to deface them or so by imperfectiōs cleauing vnto them to taint them that were they not ouershadowed with the absolute righteousnes of Christ we and they both might iustly be reiected from god And there fore he that knoweth either nature or grace God or man his word or the world cannot but certenly conclude that faith and all other vertues are from God by his spirite and not from man in his nature euen as Saint Iames chap. 1. in a generall sentence affirmeth it Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights And the proofe or confirmation adioyned to this proposition it selfe for neuer was it heard in the schoole of god or among sound christians that faith and good works might spring frō humane reason For which purpose notable is that speach of our Sauiour Christ vnto Peter after the worthy confessiō that he had made saying thou art that Christ that sonne of the liuing God vnto whome Christ saieth againe Blessed art thou Simon the sonne of Ionah for flesh and blood hath not reuealed this vnto thee but my father which is in heauen Matth. 16. To the same ende also tendeth that that the Apostle saith 1. Corinth 2. But the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they ar spiritually discerned And what should Saint Paule meane else when Rom. 8. he sayeth the wisdome of the flesh is death and againe the wisdome of the flesh is emnitie against god for it is not subiect to the lawe of God neither indeed can be but that it is not in the vnderstanding will or power of man to knowe loue or obey the good things of god till he be inlightned strengthened and inabled from aboue And if it were so that these good thinges doe spring from humane reason why doe we not refuse or forsake the worde and resist the working of gods holy spirit as thinges needlesse and vnnecessarie or why doe we say the Heathen and Gentiles are voide of faith and good workes seeing they haue as much of nature and humane reason as we or any other And besides the obseruatiō of our own hearts will shewe vs the vanity falshood both of the propositiō cōfirmatiō of it for in our cōuersiō to god or repētāce we sensibly feele both the one the other namely faith without which we could not convert it sealing vp in our hearts the forgiuenes of our sinnes for Christs sake the holy ghost quickening stirring vs vp as to that so to other good works besides according to which S. Paul faith Rom. 5 that beeing iustified through faith we haue peace towards God And Rom. 8. The spirit that is the holyghost witnesseth vnto our spirits that we are the children of god And therefore Augustine though indeed I doe not greatly delight in allegation of humane authorities in a certaine place saith well he that beleeueeth knoweth that he beleeueth to witte whilest that in the feares terrours of his heart and conscience God is pleased to make him feele consolation and comfort for they that acknowledge and consent vnto the trueth of Gods word and by serious thinking vpon and cōfortable feeling of the promises of the Gospel vphold their hearts and hope they in whatsoeuer estate or disteesse they be yea though they walke in the valley of the shadowe of death or as we say in the middest of death it selfe they haue experience of and sensibly feele consolation Whereby we may see that when a man hath an assured perswasion or a
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
iust will haue his iustice satisfied either by them themselus that should doe it and happily are not able or els by some other that are fit for the purpose or worke That God is exceedingly iust no man will deny it His nature proueth it vnto vs and his word propoundeth the same He looketh also that his iustice should be absolutely satisfied why it is done and that not by such a one as I haue appointed for the purpose for it might be he might be misliked as well by reason of my blindenesse to make choise as by reason of my partiality to preferre one in mine own cause but by such a one as he himselfe hath sanctified and set apart for that purpose that is the imaculate and vnspotted lambe of God Christ Iesus who is become not onely my baile and surety and is made a fit Mediatour betwixt me and God but hath fully paid my debt also in so much that there is not a mite behind but al is satisfied and the debt booke or obligation cancelled He hauing in my name and as it were for my sake offered and presented himselfe before God the father to be punished for my trāsgressions yea he was broken for our iniquities the chastisment of our peace was vpon him and with his stripes we are healed And the Apostle saith Rom. 3. That God hath set him forth to be a reconciliation through faith in his bloode to declare his righteousnes by forgiuenes of sinnes that are passed And in another place he hath made him that knewe no sinne to wit our Sauiour Iesus Christ to be sinn for vs that we through him might be made the righteousnes of God Besides al this I say Sathan that sith God is exceedingly iust it cannot stand with his iustice which neither willeth or can will any thing that is vniust that one and the selfe same debt should be twise paide Men in the world that carry any account or conscience of their dealings will not doe or deale so grossely And therefore doubtlesse it is farre off from the iust iudge of all the world yea it should be quite and cleane contrary yea manifestly repugning with his most absolute and vpright iustice which Christ indeede by an infinite obedience vnto his maiestie hath aunswered vnto God for all my sinnes of which if any man should doubt let him but for his better satisfaction and stay therein consider these places of scripture Rom. 5. the Apostle saieth As by one mans disobedience many were made sinners so by that obedience of that one shall many also be made righteouse And againe Romans 8. verse 1. These is no condemnation to them that are in Christ Iesus and verse 34. of that chapter vvho shal condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request likewise for vs. Gal. 3. Christ hath redeemed vs from the curse of the lavve beeing made a curse for vs. And 1. Pet. 3. Christ hath once suffered for sinners the iust for the vniust And therefore it cannot be that my sinnes should again come into reckoning before God sith that by the blood of Christ they are quite done away and blotted out as the Apostle sheweth in the 2. chapter of his Epistle to the Coloss And sith I knowe this seruice and honour is to be performed vnto God namely to beleeue the promises of his Gospell I may neither accuse god of a lie for that were blasphemy be being the onely trueth indeede nor contemne my Mediatour and his obedience which I knowe to be euen as himselfe absolute and perfect And one of these two I must needs doe if I should yeeld to this suggestion of Sathan But it Sathan will proceede and say for such a wrangling and cruell aduersarie will hardly be answered Thou notwithstanding all this art subiect to many afflictions in this life and in the end to death also therfore god hath not pardoned thy sinnes but is stil angry with thee for afflictions and death entred into the world by meanes of sinne and are indeede tokens of the wrath and displeasure of god as the Apostle sheweth Rom. 5.12 and Eph. 5.16 I aunswere and reply againe that though afflictions and death did at the first through sinne enter into the world for indeede had not sinne beene none of them had euer fallen out and though in their owne nature still they cannot but bring forth the like sowre fruits bitter effects that yet nowe through the power of God that bringeth light out of darknesse and through the spirit of sanctification in his seruants whome he exerciseth with such afflictions and calamities they doe not alwaies sort to this effect For first concerning afflictiōs god in thē doth not alwaies regard this either to punish vs as a seuere iudge or to condemne vs for our sinnes no more then a father mindeth when he chastiseth his child to cast him away but as a most mercifull God and louing father he doth it either to try vs that so by that meanes our faith patience constancy and other good fruites in it might be made known in the world as it is manifested in the history of Iob and other holy mens examples and appeareth by sundry places of scripture and namely Iames 1. where the spirit saith brethren count it exceeding ioy when ye fall into diuers temptatiōs knowing that the trying of your faith bringeth forth patience c or els correcteth vs to this ende that we should not perish with the wicked world but rather that by this meanes we might learne more more to hate sinne seeing we are punished for it or to contemne the world wherevnto otherwise happily we might be to fast glued or else that wee should the better learne to knowe our selues wee growing quickly into forgetfullnesse and securitie and might so much the more earnestly call vpon God the daies of our trouble beeing a meet season yea our troubles themselus good meanes to fit vs thereto And of euerie one of these doth the Scripture speake in diuers places as 1. Corinthians 11. wee are chastened of the Lord that we should not be condemned with the world and Dauid in the Psalme 119. It is good for me O Lord that I haue beene afflicted for before I vvas afflicted I vvent astraye but novve I haue learned to keepe thy lavve See further for this purpose and pointe in the Psalme 32. verses 4.5.6 and 2. Corinthians 6. ver 9. but specially 2. Sam. 7 where it is saide If he sinne I will chasten him with the rod of men and with the plagues of the children of men but my mercie shall not depart away from him c. or else that making vs an example vnto others he may bring thē to some goodnesse and frame and fashion vs vnto the image of his owne sonne as the Apostle sheweth in plaine tearmes Romaines 8.29 That so beeing like vnto him in his suffrings we
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
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
Apostle my grace is sufficient for thee my strength shall be persected through weakenes And why should I make anie doubt of this sith Gods election which is grounded vpon the mutable purpose and decree of God is alwaies firme and sure And sith the word not of man but of god assureth me that those whome the Lord loueth euen vnto the ende he loueth them sith that he that is for vs with vs within vs is stronger and greater then al. And sith euē the verie articles of our faith teach vs to beleeue as the Father to be Almightie whose power no creature is able to withstand so Iesus Christ to be our Lord into whose hands sith the father hath eiuen vs wee are sure no aduersarie power shall pull vs out of the same for he also is not onely constant and firme as the father but almightie also And that saluatiō which he hath wrought for me through his blood and inabled me in the power of the spirite to applye vnto mine owne hearte he will preserue and vpholde in mee together with the gift and grace of perseueraunce so that not fall euen vnto the end and in the end Wherein I am the more setled confirmed not onely by this that he dealeth not with his seruants as men do who beginne and leaue of in the turning of a hand or the twinckling of an eye but looke what worke he beginneth in his he perfecteth the same Neither yet by this that he hath giuen me and the rest of his seruantes gracious promises as that he wil be with vs vnto the ende of the worlde that his spirite shall bring vnto our remembrance the sweet and comfortable wordes of trueth and life but also by this that he hath graciouslye performed it vnto his seruants not onely vpholding them that they haue not beene carried away either with the swaye of sinne in the world or strength of corruption in them selues but euen then when they haue beene fallen in raysing them vp againe as wee see particularly in Dauid who confesseth of himselfe and in himselfe that to bee true through gods goodnesse thou hast deliuered my soule from death mine eies from teares and my feet from falling Psalme 116. And likewise in Peter whom though our Sauiour Christ foretold of Sathans malice against him and the rest of the faithfull vnder this metaphoricall or borrowed terme of desiring to winnowe them as men doe winnowe wheate yet doth withall most comfortably tell him and the rest of the faithfull in him I haue prayed for thee that thy faith faile not wherefore when thou art conuerted strengthen thy brethren And what though others in outward shewe farre better and more stronge then my selfe haue fallen awaye Doeth it therefore followe that I shall doe so likewise I tell thee no Sathan God is aboue all lawe and therefore beyonde all example And what if God to let proude fleshe and bloode vnderstande that they stande not by themselues woulde make some fearefull examples of humaine inconstancie weakenesse and waueringe to the ende that the parties themselues might bee humbled and other learne to feare wilt thou then from thence gather an vniuersall course Or on the other side if God for the comforte of al them that are feeble and weak hearted and handed in Sion would make the meanest of his seruantes most worthye instrumentes to manifeste his strength in their owne weakenesse wilt thou crosse his purpose whose power no creature is able to resist and darest thou discomfort where God goeth about to giue all consolations yea such comforts as no man can giue but he and none can haue but those that belong vnto him Ouer and besides all this god in his word hath giuen me other strong consolations against this temptation or assault of thine for in the second epistle of Timothy and the second chapter against the backe sliding and falling away of others he giueth me these two speciall comforts namely that the elect of which number I am one are out of all danger of any such falling away and againe that such hypocriticall backsliders are knowne to god and not to vs when he saith The strong foundation of god remaineth sure hauing this seale the Lord knoweth who are his And in the second chapter of Saint Iohns first epistle the holy ghost laboureth the same point that so in the mouth of two or three witnesses this as all other trueth might be established and made sure and giueth sundry consolations against it as first that none should be terrified or offended with their faultes because though such had or might haue a place in the Church yet were they neuer of the Church because the Church is the company of the elect which cannot perish and therefore also cannot fall from the grace of God in Christ Secondly because they are annointed of the holy Ghost not onely with true knowledge of saluation and eternal life but with all other graces from the same and namely with the gift of perseuerance but his owne words are most excellent and therefore let vs marke them They went out from vs saith he but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs but ye haue an ointment frō the holy one and knowe all things And nowe with what reason or face cā Irefuse this truth of God so plainely and plentifully propounded and imbrace the lies of Sathan I tell thee I cannot fall away from the grace of god nor fall away from the faith that he hath planted in me vnles I would make God a changeling and vncertaine and that cannot be for the scripture telleth me there is not so much as a shadow of turning in his maiestie which yet that I might be the better perswaded thereof he hath alwaies by performance shewed him selfe at all times and to all his people to be such a one Shewe thou the contrary if thou canst But Sathā further presseth this temptation of mans weaknesse and abilitie to fall away from the acts indeede thereof and the effects following frō the same saying after this sort Thou hast fallen diuers vvaies and at sundry times also and therefore hast lost the faith grace that God gaue thee and so art becōe gods enimie Aud howe canst thou then be assured of fauour at his hand Herevnto I answere that I cannot or will not deny but that I haue fallen and fallen fouly yea diuers waies and sundry times and of this I haue better witnesse then thy word Sathan For first that obseruation of mine own waies that God of his grace hath wrought in me doth testifie vnto me euery day when I rise vp and euery night when I lie down that I haue and doe heinously offend and secondly the texts of holy scripture doth witnes the same as for example 1. king 8. there is not a man but he sinneth and
James 3. in many things we sinne all Howebeit we see a maruelouse difference betweene their setting my sinnes before me and Gods word propounding it vnto me Thou doest it of a deadly malice to drawe me into desperation and by meanes thereof into condemnation and therfore no reason that I should listen vnto thee so deadly hating me as thou doest attempting such morall dangers against me as the death and destruction of my soule and body But the Lord setteth them before me to humble me at the feete of his goodnes that so in forgiuing me also so greate a debt I might learn both to loue him that hath dealt so bountifully with me and beware of falling into the like mischiefes againe by meanes of my sinns Besides I answere further for my selfe that I am not so much to regard my slips falls as how or with what affection I haue offended God hath kept me from sinning presūpteously with a high mind howsoeuer to make me see my selfe to be more circumspect against transgression I haue fallen of humane infirmitie and weaknesse And if this and such like considerations mittigat sinnes amongst men why should it not also in some sort doe so before God who is better able to discerne and iudge both of actions and affections then all the people of the worlde that either haue beene be or shall be Moreouer that is false that thou doest inferre that falling into sinne doth vtterly spoile Gods people of faith in themselues and of all grace and fauoure from God for if that were so howe could any of gods children that haue gone before vs or liue presently with vs or which shall succeed vs euen to the ende of the world al and euery one whereof some one way some another haue beene fearefully ouertaken be raised vp againe to repentance and amendment of life And this we may see as by many examples of holy men in the worde in the world so by the doctrine of the holy scriptures and amongst the rest Ioh. 3. who soeuer is borne of god sinneth not that is to say either the sinne that is vnto death or lieth not wallowing swinelike as the vngodly of the world doe in the filth and puddle of their transgressions And of this assertion he rendreth a reason very strong and forcible saying for his seede remaineth in him that is the holy ghost with his graces shed abroad into his heart will not let him lie still but laboureth his raysing vp againe And as though this had not beene sufficient he addeth neither can he sinne to wit in sort as before is expressed and why because he is borne of God who besides that he is stronger then all and therefore can and will performe his owne will doth not beginne in his people any good worke but bringeth it one daily more and more according to the measure that he seeth to be good for all and euery one of thē to perfectiō And this grace I find from God that as I see my sinne for my humiliation so I behold the precious gift of faith and many great graces of God for my exaltation and therfore haue not lost as thou wouldst haue me beleeue Sathan all sense feeling of God and godlinesse but haue that seed and the annointing by which I shall be inabled to stand and if I doe fall shall yet notwithstanding be raised vp againe and set vpon my feete more staied and confirmed then euer before and that not onely by reason of the circūspectiō and meanes that is wrought in me thereby but also by the strength that is communicated vnto me from aboue which in succeeding time breaketh forth and therefore I am not vtterly fallē from grace as thou forgest and fainest Satan neither haue made frustrate Gods election concerning my selfe because that as a strong foūdation remaineth vnmoueable and vnchangeable for he abideth alwaies faithfull and cannot denie himselfe whether it be executing of his wrath vpon the wicked or in the displaying and exercising of his mercies vpon the godly Besides euē from this I gather infallible comfort that hauing in a true and diligent search of mine owne soule but once in my life found faith in selfe I cannot vtterly lose faith and the fauour of God And why so it is because I haue it no but because the gift and callings of God are such as God will neuer repent him of Ro. 9. And vpon this and nothing els doe I assure my heart Wherefore I feare not to affirme and say that though my faith may be sore shaken and euen as in regard of the fruits of it as if it were broken of for a time or rather lie hid a little while vntill I be inabled by the power of Gods blessed spirit to gather my spirits vnto my selfe yet I am sure the seed therof remaineth in me and shall againe beeing raised vp by the spirit of God breake out in as full force as before As we may see first in Dauid notwithstanding his fearefull falls of adulterie murther c. and then in Peter notwithstanding his carnall counsell giuen to his Master and his shamefull denying yea abiuring and forswearing of him in whome it lay hidden as it were fire in or vnder the ashes and the sunne vnder a darke or thicke cloud it being stirred vp in Dauid by the ministrie of Nathan the Prophet sent vnto him by God to reprooue him put him in mind of his sinne and in Peter as by the crowing of the cocke so by Christs looking backe vnto him So gracious is God towards his children and so powerfull in his owne worke that rather then his people should perish his mercies should allure them his iudgements shal terrifie them his word shal humble them yea and raise them vp also his spirit shal draw them that which seemeth to be no meane shal be an effectuall powerfull instrument to manifest his glory and to worke their good through Christ And that this is false that thou saist Satan that the faithful by their sins loose faith it selfe and the graces of the spirite may appeare by two places of Scripture The 1. is out of Psal 51. where the Prophet praieth that god would not take his holy spirit frō him Which if it had bin quite lost by his former trāsgression he could not haue praied for because it was gone before but rather shoulde haue praied that the Lord would haue restored his holy spirite vnto him because taking away implieth restoring and praying not to take it awaye declareth that it was there still howsoeuer in his owne feeling and falls he supposed he had iustly deserued 〈◊〉 be depriued thereof The second is the wordes of our Sauiour to Peter Luke 22. saying I haue praied for thee that thy faith faile thee not Which words as they containe in thē a protestation of Christs vnfeined care and loue so he saith I haue praied for thee so do they comprehēd a faithful promise in
the grace of God for that can they neuer cōe into that are his for those whome the Lord loueth he loueth vnto the ende but slipping or sliding into sinnes and transgressions and those neither not of the highest degree but of the meanest nature which he calleth afterward temptations appertaining to mā which though in their owne nature as any other sinne should may dismay vs much yet should they not worke as in respect of God and his goodnesse towards vs doubtfulnesse in vs because those whome he loueth he loueth as we haue heard already vnto the ende notwithstanding the weakenesses and wants that be in them And the drift of the place will as little availe them For by that which goeth before as also by that which followeth after we may see that the spirit laboureth nothing more then this to drawe the Corinthians from security to heed and carefulnesse which he doth as by propunding vnto thē auncient examples of Gods wrath against a people that had very great priuiledges and tokens of Gods fauour so by this also that they hauing a more plaine declaration of Gods will then the other should thereby learne to be more wary least otherwise not the like but greater iudgemēts should breake forth against them by howe much Christ was more plainely manifested amōgst them And yet least one side they might flatter thēselues to much so not so carefully withstād Satans subtilities as they ought for men that imagine more of thēselues then there is cause why are cōmonly carelesse or on the other side thinke that this dealing of the Apostle was somewhat rough hard into which fault when men are friendly admonished by them that loue and care for them they easily fall he doth so with one hand by admonition labour to preuent security that be doth with the other raise them vp to comfort least they might imagine or thinke that he made them altogeather like to those wicked people of Israel that perished in the wildernesse Now what is there either in the one or in the other that fauoureth of vpholding doubting For carefulnesse one the one side and comfort one the other both which are the thinges he propoundeth here are such as haue no familiaritie or acquaintance with distrustfulnesse or doubting In a word the Apostle here dealeth against carnall confidence and securitie enioyning vs that we rely not to much vpon the graces that God hath bestowed vpon vs or flatter our selues in carelesse securitie or stay our selues vpon our present estate or foolish conceite and opinion that we haue of our selues but rather that ackowledging our weakenesse faintnesse and vnworthinesse and also Gods grace and goodnesse towards vs we should labour to liue in the feare of God and combating against our corruption and flesh we should craue Gods aide and asistance against sinne and Satan If the Apostle here then had forbidden the Corinthians to trust in the promises of God it had beene somewhat but he is so farre frō that that here he blameth them for being so much puffed vp in the vaine confidence of flesh and blood and provoketh them rather to modesty and lowelinesse And what is this to distrust or doubting which is that they must prooue or els nothing 4 They alleadge a fourth place out of Phil. 2. verse 12. Worke out your owne saluatiō with feare and trembling therefore say they men must doubt of saluation c. But this hath no more pith or marrowe in it then the former Why may we not as safely alleadge it for free will and power not onely to doe good but to merite also as for maintenance and vpholding of doubting ad distrust The commandement seemeth to be plaine for the one but the wordes of feare and trembling are not so sufficient for the other As therfore the commandement implieth not abilitie in parties commaunded to doe the thing or things enioyned but rather sheweth what God requireth so the wordes of feare and trembling doe rather tend to breed carefulnes and circumspection then doubtfulnes or distrust And indeed if we should respect the words themselues specially the commandement wee shall see that the place rather yeeldeth argument of confidencie and boldnes then of doubting and distrust For if the commandement will inferr power in our selues to do the thing commanded and we knowe that that which is in our owne hands we easilie trust vnto and make no scruple or doubt of it it will follow therevpon that howsoeuer feare and trembling may seeme in their sense to implie doubting yet power to work saluation being in men thēselues will quickly expell that conceit vnlesse they mind to hold that a man at one and the selfe same time ocupied about one and the selfe same obiect and hauing but one trueth or waye to leade him thereto may yet doubt of himselfe and presume of himselfe But the truth is that the self same spirite that for taking away the conceit of mans freewill and power presently addeth it is God that worketh in vs both the will the deed according to his good pleasure doth in manie places of other his writings particularly in this epistle say for the remoouing of doubting that he is assuredly perswaded that god that had begunne this worke in thē would make it perfect euen vntill the day of Iesus Christ Nowe what worde is there in this text that will implie doubting If it be anie it is feare and trembling but they as wee haue heard already import no such matter but rather signifie reuerence of God and a certaine kind of childlike awe and loathsomnes to offend or displease so gratious a father as our heauenly father is Me thinketh wee may well expound this place by a sentence of the Prophet Psal 2. Where he saith serue the Lord in feare and reioyce before him in trembling what doeth he meane thereby doubting no surely for the Apostle Iames telleth vs that he that wauereth or doubteth receiueth nothing at all but as he is inconstant in all his waies so he is sent away emptie harted and handed from God but he vnderstandeth childlike feare which is alwayes adioyned with faith and is opposed not to doubting as we haue noted already but to carnall securitie and carelesnes which vaine cōfidence in and of our selues worketh in vs. These men belike suppose that faith and feare cannot stand together but they are deceiued for the faithfull may both feare and beleeue also yea and enioy comfort and consolation to according as they respect either themselues or God or cōsider in God a supreame Maiestie which may cause them to feare or tremble or behold in him largenes in promise faithfulnes in performing and so not onely beleeue in him but reioyce also In a word the Apostle mindeth not to cōmaūd mē to doubt of gods grace their owne saluation for that had bin directly contrary to the truth that he had in other places deliuered and all comming from one spirite and the same
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