bounty of god in his promises which god would haue vs as we may perceiue by by his commanding of vs to beleeue to giue free and full consent vnto As for the conditions they speake of we tell theÌ„ that are adioyned to the promises not as to make the promises more strong in themselus or as in respect of God for so they are alwaies sure and certain but the better to seale vp the faithfull performance of them in our hearts while wee are inabled by God in some measure to accomplish performe the same we assuring our owne hearts that sith we cannot perfectly fulfill theÌ„ our selues yet being fulfilled by another for vs we shal in his absolute accomplishment therof righteousnes haue a plentifull supply for all our defects whatsoeuer we knowing further that if many a compassionate man in the world doe not take all aduantages of breach of couenants or conditions that another hath made with him God who is compassion it selfe will not deale so with his seruantes whome he hath singled out vnto himselfe and separated to eternall life notwithstanding their weakenesse and wants And conditions in this case God propoundeth none vnto vs by the Gospell but to repent and beleeue the gospel both which are wrought in vs in some measure by his owne hand and grace and therfore we comfort our selues that being his owne work he wil not reiect it but accept it rather notwithstanding our weakenesses and wants by reason of the remainders of our corruption adioyned thereto As for the explanation or exposition following it hath receiued a full aunswere before and therfore we let it passe and come to a second exception that they make against this trueth thus We are not sure say they whether we performe these conditions that is whether we sufficiently repent vs of our sinnes or doe sufficiently beleeue the promises of God and therefore that wee are not assured concerning Gods promises But this we aunswere is the same poyson that hath beene propounded in some of their arguments before put downe and answered whether we might remit the reader How be it in a word or two we will saye somewhat And first we giue them to vnderstand that their consequent were good and forcible if they had prooued or could prooue that the trueth certâ—inetie of gods holy and heauenly promises did depend vpoÌ„ the sufficiencie of our faith repentance but that being not prooued is of no importance Nay we say further that it caÌ„not be prooued because God in his word hath not prescribed a limited and determined measure of faith and repentance which whosoeuer hath not attained vnto he cannot be certified or assured of gods grace and his owne saluation but therin onely requireth at our hands faith and repentance both which graces as all other fruits of the spirite are in some more and in some lesse according to the measure thereof giuen vnto men from God And this may appeare because Christ simply and plainely saith He that beleeueth in me hath euerlasting life not expressing how much or how litle faith is requisite to that worke so it be sound and true And we are taught in the Scriptures to pray for augmentation and increase of faith and to vse all good meanes whereby we may bee builded vp therein and so proceed from faith to faith c. So may we yea so ought wee to pray for increase of repentance other fruits of graces of the spirit and yet when we haue attained through Gods goodnesse towards vs a good measure yet wee shall haue our lacks And what can be more plaine then that Christ saith to the woman Luke 7. thy saith hath saued thee although wee doubt not the place and circumstances of it considered to affirme that she had not sufficient either faith or repentance And therefore we may safely conclude that though we beleeue weakelie yet so it be truely and rightly al our sinnes are forgiuen vs for Iesus Christ sake we made partakers of all the fruites and merits of his death and passion Besids what an absurditie will follow this conceit of sufficiencie of faith and repentance for sith no man liuing can either sufficiently bee sorrowfull for his sinnes or make any answer or satisfaction vnto god for them or surely determine concerning the sufficiencie of his faith and repentance because God hath reuealed no such thing in his word and to fetch it from his owne head or heart will not be fit for that is deepe and deceitfull aboue all things it will follow that no man should hope for saluation but rather despaire of it which besides that it is absurde is both ungodly and vncomfortable also But if they will yet further obiect and say that no man knoweth whether he doth truly repent and beleeue or els whether he ascribe vnto himselfe the things he hath not We answer that it is an vntrue assertion to say that no man can tell whether he doe truely repent beleeue c. For though the scripture haue not taught vs to knowe whether our faith is sufficient or our repentance weighty ennough yet hath it giuen vs certaine infallible notes by which we may discerne and iudge of the sinceritie and trueth both of our faith and repentance For as alll the fruites of our faith generally are sure seales and pledges of the trueth that is in vs and more particularly our holy prayers to God according to that which is said Rom. 10. How shall they call vpon him in whome they beleeue not so in the fruits and effects following our repentance seales vp also the sinceritie and soundnesse thereof in our seuerall soules Nowe what these are we may see largely recited 2. Cor. 7. as great care clearing of our selues indignation feare desire zeale reuenge c. And why should we not or may we not say that if in the little light of nature that remaineth in vs vntainted we may be able to discerne of some sinnes we may by the light of the word and spirit beginning and aduauncing our regeneration be able in some measure to iudge of our owne faith repentance c. That a beleeuing man may know that he doth beleeue the Apostle me thinketh doth plainely shewe it in his own example when he saith 2. Tim. 1.2 I know whom I haue beleeued And when Philip Act. 8. said vnto the Eunuch if thou doest beleeue with all thy heart c. and he answered I beleeue that that Iesus Christ is that sonne of God did not the Eunuch both know and feele faith The Apostle telleth vs. Rom. 10. that with the heart wee beleeue to iustification and with the mouth make confession to saluation And 2. Cor. 13. why doth the Apostle commaund or exhort to trye our selues whether we be in the faith Surely he would not haue enioyned or prouoked men to this duetie vnlesse they might through the power and grace of the holie ghost in some measure and manner certainely know it And 1. Cor. 2. he saith we haue receiued not the spirite of
election is approoued to others and sealed vp in our selues and sith this is the onely waie into Christs eternall kingdome of which he speaketh verse 11. surely it will well beseeme and become vs to be wholie carried this way vnlesse we will be counted either fearefull contemners of grace and goodnes or else desperate casters away of our selues Now what is there here that may serue to allow of doubting or rather may not be turned the other waie to vphold assurance of heart and of hope And the like may we say for the words which of them is it that will yeeld them any strength The word brethren is a word of loue and no doubt ministreth much comfort and assurance to a godly mind and therfore no doubt when they see themselues so reputed and taken of them that are indeed godly and in some measure very well able to discerne in both which respects Peter no doubt of it was a rare man and therefore that terme could not but consolate If they will presse the terme diligence who seeth not the marueilous difference betweene this and that that they would haue should bee meant thereby who euer heard diligence vsed for distrust or doubting it implieth laborious care and industrie in about the thing we would obtaine which commonly also because it is of commendatiō addeth an edge vnto mens striuings whereas distrustfulnes or doubt maketh them either vtterly to desist leaue of or else to striue with such faintings as there ar many times easily ouercome For calling election making sure they are quite and cleane contrarie as all which indeed are from God and therefore are of the same nature that he is vnchangeable which causeth the Apostle Paule in another place to say the gifts and calling of God are such as he can not or will not repent him self of Rom. 11. The worde of making sure is not as in respect of God for all thinges that he hath determined from before all times are certaine and sure shall be accomplished in time but as in respect of other men and of our selues who may easilie be drawne but whether well yea or no that is the question to suspect our selues and to pronounce hard sentence against others in the sinnes we commit the Apostle shewing that this is one good meane either quite and cleane to remooue that temptation or so to mitigate it as it shall neuer master vs studiously carefully and diligently to follow sanctification and holines without which no man shall see God VVherefore rather certainly then doubting may be crawne and gathered out of this place For if faithfull people should diligently and carefully labour to make their vocation and election sure and certen which they are inioyned here they may then make it sure and certaine yea no doubt they do in some measure make it sure and certē which they doe indeed when they proceed in piety and grow vp in godlines the soūd knowledge steadfast faith and vnfained obedience to Gods holy will For looke how much the more throughly they enter into the kingdōe of Christ or as the scripture saith are ingrafted into Christ with so much the more earnest study desire diligence they growe in grace prosper in the points of gods religion christian life Now where we say they make it sure we must vnderstand still as we haue already touched it in respect of God whose purpose according to ellection is sure and so remaineth as the Apostle saith Rom. 9.11 But as in respect of our selues and our neighbours For by the workes that God commandeth in his lawe of which no doubt of it the Apostle Peter treateth in this place we may as vpon outward testimonies fruites and effects certenly conclude concerning faith and by faith determine touching the spirit of God that dwelleth in vs and so by consequent also concerning our calling election For which purpose see Romans 5.9.14 1. Iohn 3 24. and contrariwise also as appeareth Mat. 7.16.17 c. Indeed I cōfesse that this proofe and confirmation of them is not the first or principall for that is the inward testimony of the holy Ghost bearing record vnto our spirits that we are the sōnes of God but yet it is a secondarie one as I may say by which we may not onely probably but charitably gather of others that beleeue and certenly conclude and determine concerning our selues in as much as our own hearts and the sinceritie thereof and our own fruits and the soundenes of the same are or should be better known vnto vs thē to all the world beside We see then that that which in the handes of our aduersaries hath not so much as the semblance of a sword to scarre vs beeing turned vpon them is of steele and verie pearcing to runne through the sides of that corrupted cause which they vphold but such iudgements must they fall into that labour to obscure Gods glorie and to dismaye and discourage the minds of Gods people that they in the soule should be in the same state either that the Midianites were of whome we read in the booke of Iudges that the Lord set euerie mans sword vpon his neighbour and vpon all the host or else as Saul did namely take a sword and fall vpon it and kill themselues 4 The last place is out of the first epistle of S. Iohn chap. 3. verse 21. If our heart condemne vs not thē haue we boldenesse towards God Out of which they reason by the contrary thus then must it needes followe that if our hearts doe condeme vs we haue not bolnesse towards God and if not boldnesse then doubting and distrust But we answere that the inferrence vpon the contrary is not right for as boldnesse and not boldnesse are opposite so we cannot alwaies safely inferre vpon not hauing boldnesse distrust or doubting because there are many things besides as reuerence of the partie with whome we haue to deale feare and shamefastnesse in our selues and loathsomnesse that standers by many times should be acquainted with our states or suites and sundry such like which may for a time dash vs in our selues yet not take a way frō vs for euer al hope to speed which in deede is doubting or distrust But to the place it selfe The purpose of the Apostle is as I take it that the grace of adoption and newenesse of life which God vouchsafeth vnto vs must be testified by good workes and particularly by sound charitie and loue towardes our brethren which as he commendeth for many respects so specially for sundry good effects it hath as first that thereby we vnderstand that we are indeede God children and his is in the first part of verse 19. Secondly thereby we may haue a peaceable and quiet conscience and this is in the last part of verse 19. And this boldnesse and quietnesse of conscience which is the second effect of sound loue he commendeth by the cōtrary namely trembling of heart with which
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
sound or that god may not distribute his graces as he will to some more to some lesse to none all it were somewhat But these things being as they are Hieroms collection cannot be very good But let it be as may be wee say nothing to deface him or to puffe vp our selues but to shewe that the aduersaries haue not nor cannot any maÌ„ner of way haue such hold of him or from him as they suppose And the like may we say of al the rest whose authorities we cease further to answer as we because that which hath beene said to these will suffice to satisfie the other as also because we would auoid tediousnesse not onely in matter vnnecessarie but euen also in that which is necessary and so make hast to more materiall points and matter of more weight and importance Hitherto wee haue bin busied and I hope not vnprofitably in aunswering whatsoeuer our aduersaries haue beene able to alleadge either out of Scripture or from reason or fathers against the certainetie of faith in the fauour of God touching our saluation c. or for the maintenance and vpholding of that doubtfulnesse and distrust which they hold in themselues and would obtrude or thrust vnto others By all which it plainely and euidently appeareth that that doctrine of theirs concerning doubting is not conteined in the word of God or the writings of the fathers rightly vnderstood or is grounded vpon anie sound or religious reason and that therefore indeede it is not to be accounted a Scripture doctrine or a doctrine conteined in the bookes and writinges of holie men indued with sound and vpright iudgement but is taken rather as a dreame and fantasie of their owne which together with with them will vanish awaye they beeing so farre of their preiudising the trueth which they haue seemed to oppugne and impugne that they haue rather established and confirmed the same so true here and else where euen in all respects must that be that the Apostle Saint Paule speaketh in the second to the CorinthiaÌ„s the thirteene where he saith We cannot do any thing against the truth but for the trueth Now we are in as few words as possiblie wee can to declare that this their doctrine of doubting directly striueth against gods holy word the writings of the founder fathers religions reason and whatsoeuer else we can recken vp that so when wee see it hath not onely nothing for it but all against it wee may cast it away with bissing and so more soundlie cleaue and stick to the truth of God and his word 1 This doctrine of the papists concerning doubting of Gods grace our owne saluation c. is first directlie contrarie to two sorts of testimonies contained in the holie Scriptures or writinges of God The first sort is of them that doe manifestlie and plainely instruct vs coÌ„cerning the assurednesse of faith and the certainetie confidencie and boldnes of beleeuers shewing also withall that by faith and the sound fruites thereof we may safelie iudge and determine concerning election specially our owne The second sort is of them in which God himselfe by his word and spirite hath sharpely reprooued and iustly condemned doubting concerning himselfe his goodnesse power word promises therin contained To put downe all the particular places of both kindes in the verie words of the text would bee tedious and indeed vnnecessarie because the trueth of the doctrin of the word standeth not in the multitude and conformitie of places but vpon God and that sufficient credit in it selfe that God hath giuen to it Notwithstanding wee will touch some and by quotation onely referre the godlie and studious reader to the the rest that we thinke meet for this purpose and to his continuall reading of the word by which we may doubtlesse add many more of the like nature In the epistle to the Hebreues there are two worthy places The 1. is chap. 4. v. 16. where he saith Let vs boldly go therefore vnto the throne of grace that we may receiue mercie and finde grace to help in time of neede Wee may perceiue that it is an exhortation inferred vpon the premises containing in them a reason of this our christian boldnes namely this that howsoeuer Christs priesthood was farre more excellent and glorious then that of Aaron because he is the sonne of God placed in heauen c. Yet that glorie of his should not hinder vs from approching vnto him but rather further vs indeed not onely because he hath the fulnes of all power in his hand as v. 14. but also because he is our eldest brother and is not onely sensibly touched with the feeling of out infirmities and miseries but accounteth them all euen as his owne and therefore wee may come with coÌ„fidence and boldnes vnto him The 2. place is chap. 10. ver 22. where he saith Let vs draw neere with a true heart in assurance of faith our harts being pure from an euill conscience It is an exhortation as the former drawne indeed froÌ„ the maiestie dignitie of Christs priesthood set out and described verse â—â— in which the Apostle sheweth not onely how that all sufficient sacrifice which Christ hath offred once for al vpon the altar of the crosse may be applyed vnto vs to wit by a liuely stedfast faith which he câ—leth here assuraÌ„ce of faith but also how we may be persuaded we haue that faith namely through the sanctification of the spirit which he meaneth by hauing our hearts purged from an euill conscience c. all which causeth vs also assuredly to hope and trust in god and to be assured of his grace because wee see we haue not receiued his grace in vaine To which wee may adde a place out of the first epistle of Peter chap. 1. ver 15. Wherefore gird vp the loynes of your minde bee sober and trust perfectly on that graâ—â— that is brought vnto you in the reuelation of Iesus Christ In which words we may not onely see a transition from one vertue to another that is from faith which he had spoken of before to hope which he now dealeth with they being indeede inseparable companions such as go arme in arme as we may 〈◊〉 but also he doeth very briefly declare what manner of hope that is that we should haue namely that it should be sound sincere continuall and to our vttermost perfect yea he teacheth vs whereon that hope staieth it selfe or what it respecteth grace saith he either the grace of the fauour of God in Christ or els free saluation reuealed vnto vs in the Gospell which also is called grace because it proceedeth from the free fauour and grace of God which is wrought vnto vs in this life through Christ manifested in his word and shall be fully accoÌ„plished when he that is our head shal appear for to ether of these or both of these may these words of the reuelation of Christ be referred though I thinke principally to the
there to be found for the weake safe and assured securitie and the rest vnlesse it be in the woundes of our sauiour I doe so much the more safely remaine and dwell there by howe much he is the more mighty to saue and deliuer And in his sermon concerning the fragments of the seuen mercies in his thirde sermon I consider or behold saith he three things in which all my hope consisteth gods grace or loue of addoption the trueth of his promise and his power to yeeld and performe it Nowe let my foolish thought and immagination murmure as much as it can or will saying who art thou or hovve great is that glory or by what merit hopest thou to obtaine these things But I for my part will confidently answere I knowe whoÌ„e I haue beleeued and againe I aunswere that in exceeding charitie or loue he hath adopted me that he is true and faithfull in all his promises and most mightie in performance of what soeuer pleaseth him If we would stand vpon testimonies out of the fathers touching this point we might make a volume By these men may iudge of the rest and plainely conclude against our aduersaries that their doctrine of doubting is as well directly against the writings of the fathers as the holie Scriptures and that therefore it is not a doctrin of the true auncient Church but a new inuention deuise growing in and preuailing vpon as other corruptions when the maister of iniquity beganne to worke or was growne to his heigth And so by all this treaty or discourse framed written against this popish opinion or doctrine of doubâ—ing wee maye plainely perceiue what wee are to thinke or iudge concerning the same namely as of a pointe directly opposite and contrarie both to the trueth of the worde of God written and also to the iudgement of the sounder sorte of diuines and therefore vtterlie to be refused and reiected as a loathsome and poysonfull thing against our soules and bodies For that which is not onely not contained in the holy Scriptures of God and the sounde writinges of the fathers in what respect I ioyne them together I haue declared before and therefore desire men not to bee offended therewith but also doeth openlye and manifestly contradict the same it may not nor ought not to be accounted for the doctrine of the Scriptures or sounder sort of fathers of the Scripture I say expressely because I am sure that proceeding from one god and written by one blessed and holy spirite euen the spirite of trueth it cannot deliuer contradictorie thinges howsoeuer other writers and men may but false and not onely vnsauoury but vnsound and therefore not onely not to be receiued in the Church but to be driuen and banished as farre from it as possibly may bee Hithereto wee haue dealte against our popish aduersaries blindelye and wickedlye maintaining doubting of Gods grace of the forgiuenesse of our owne sinnes and of eternall saluation wherein surely it is greatlye to bee lamented that through their waye-wardnesse wee haue beene constrained to spende so manye wordes in a matter which is not onely plainely testified and set out vnto vs in the holie Scriptures but a sorte as it were assuredly written and ingrauen in the hearts of men And were it not indeed that wee knowe the weake had need to be strengthned and the ignorant inâ—tructed rather for any good we hope will come of the confutation answering of our aduersaries we might well inough haue spared this labour and paine And yet because in this point of doctrin ther is contained a principall foundation of christian consolation we trust it is not labour mispent as wel these that are not so well exercised in it as they ought to be may be the better instructed as also that those that are weake may the more be comforted and strengthned And yet we cannot but say that this for the most part standeth in speculation and contemplation rather then in practise appoint that in this dissolute senselesse age of the world would be more regarded pressed vpon men though withall we denie not but that ther is a profitable vse both of the one and the other according to the diuersities of states and times wherein God is pleased to place his children For as speculatioÌ„ or contemplation is good for the chaunging of the state of our darkenesse and ignorance into light and knowledge so practise is good for the altring of our senselesse or careles condition into christian care and feeling That to wit speculation beloÌ„geth wholy to the minde and vnderstanding and it aimeth as at his generall buâ—â— or 〈◊〉 at general knowledge and comprehensions And this is the reasoning or disceptation of the heart and prepared principally for consolation and comforte that is to say yeeldeth to such consciences as are terrified and afflicted in temptations in the combat against sinne and the sense and feeling of Gods wrath against them for the same some spirituall ioy and consolation Both are necessarie in this Church and yet â—â—â—s latter of speciall vse for comforte Whereof though so manie stand not in need as of instruction because there are more ignoraunt and carelesse in the congregation then humbled and afflicted yet because their case is more hard and heauie for a wounded spirite who can be are it somewhat also would be said as in that behalfe Wherein sâ—â—h we our selues are not ignorant of the sleights and suggestions of Sathan and sith God hath furnished vs with spirituall armour and weapons to beat back the fierie darts of Sathan and hath reueiled himselfe in knowledge and comforte vnto vs not for our selues onely but for others that they with vs might be made partakers of the manifold graces of God let vs assaye from our owne feelings to doe good vnto others and what we can comforte and succour all those that are afflicted Satans suggestions are as a man may say innumerable and therefore let no man thinke we will or can deale with them all Such as we take to be principall and haue our selues beene most buffered and beaten withall wee will touch and aunswere as wee can Againe Sathan is the prince of darkenesse and confusion and therefore wee can hardlie followe any method in aunswering his temptations The course therefore that wee will keepe in this behalf shal be this take them as they come one after another and consider what he obiecteth and so accordinglye as God shall be pleased to assist and direct frame out of the worde of God seuerall and particular aunswers 1 In the first place Sathan commonly setteth before vs two strong temptations or if you will doth on both sides assault vs. For one while he obiecteth against vs our sinnes and another while the exceeding great and fearefull iustice of God reasoning or concluding thus against vs â—o He that is a sinner he is vnworthie to be saued yea most worthie eternally to perish for the vvages or hire of sinne is
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