it is a certaine awe or râ—â—erence vnto God in whose presence we doe whatsoeuer we doe Feare of distrust is when men tremble at the iudgemeÌ„ts of God for their sinnes because they haue no hope of mercie Of these three the first was good by creation and therfore it was in our Sauiour Christ but since the fall it is defective The third is a vice called slâ—â—ish feare And the second is that which is commaunded in these and the like places of Scripture the intent whereof is to make vs circumspect and fearefull least we should offend God by any 〈◊〉 our owne weaknesse considered and the â—â—vineible iudgements of God And this kinde of feare as also the first may stande with câ—râ—â—ntie of faith Rom. 11. Thou standest by faith be not high minded but feare Psal. 2. Serâ—e the Lord in feare and reioyce in trembling Obiect 6. Where there is no word there is no faith For faith and the word of God be relatiues But there is no word of God that saith to particular men Cornelius or Peter or Iohn thy sinnes are pardoned excepting 〈◊〉 few persons as Mâ—… Magdâ—… and the pâ—… 〈◊〉 c. Therefore there is no particular faith Ansvv. Though there be no word set downe in Scripture touching the saluation of this or that particular man yet there is set downe that which is equivaleâ—â— to a particular word and as much in effect For the promise of remission of sinnes and life euerlasting is giuen with a commâ—undement that euery man applie the promise to himselfe as I haue before prooued and this is altogether as much as if euery mans particular name had beene put in the promise I adde further that the promises of the Gospel must be considered two waies first as they are generally set downe in Scripture without application to any person secondly as they are â—â—â—ght and published in the â—â—inisterie of the word the end whereof is to applie them to the persons of men partly by prâ—â—ching and pâ—â—tly 〈◊〉 administâ—ing the sacraments of baptisme and the Lords supper which are seales of righteoâ—â—â—â—s of faith Now the promise applied and as I may say particularized to the members of the Church is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly and â—…dment names vnto it It is further â—nswered that the promise of remission of sinne is preached not simply but vpoâ— condition of 〈◊〉 faith 〈◊〉 which 〈◊〉 be 〈◊〉 knowne I answer againe 〈◊〉 I haue alreadie prooued that he which truly beleeueth and repâ—…th knoweth that he doth certenly beleeue and repeâ—t Obiect 7. To beleeue the pardon of a mans owne sinnes is â—one of the articles of faith propounded in any Creede either of the Apostles or the Niceâ—e fathers or Athanasâ—â—s or any other Creede Answer This faith is contained vnder these words I beleeue remission of sâ—…es and I prooue it thus These words are an article of Christian faith and therefore they must in sense containe more then the deuill doth or can beleeue nowe the deuill beleeueth thus much that God giues remissioÌ„ of sinnes to his Church Christian men therefore must goe one steppe further and beleeue particularly the remission of their owne sinnes Otherwise if the Papists will haue the Catholicke faith to beleeue no more in this point then the damned spirits beleeue let them take it to themselues But they replie further that if there were any such article of faith then some persons must beleeue that they are iust though they willingly commit mortall sinne which is an euident falshood Ansvver He that beleeues the pardon of his owne sinnes by true faith hath the spirit of God in him and a constant purpose not to sinne against God and therefore if he sinne it is against his purpose and without any full consent of wil and it is not he that doeth it but the sinne that dwelleth in him But if it so fall our that the child of God be ouertaken with any actual sinne then his case standeth thus He hath by his fall wounded his conscience weakned his faith bereaued himselfe of Gods fauour as much as in him lieth made himselfe guiltie of a sinne and worthie of damnation and God for his part accordingly turnes the woonted signes of his sauour into signes of anger and displeasure and the sinne though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Things standing thus we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them for that were â—â—â—tly to teach falshoode for truth but our doctrine is that such persons must first of all humble themselues and say with the prodigall childe that they haue sinned against God and are not worthie to be called his children any more and againe renew their decaied faith and repentance that they may beleeue as before their perfect reconciliation with God Obiect 8. In respect of God who is truth it selfe we are to beleeue the promise in particular yet if we respect our owne vnworthines and indisposition we are to feare and in some part to doubt For the promise of remission of sinnes is not absolute but depends vpon the condition of our workes Therefore our certentie is onely coniecturall Answer I answer first that in respect of our owne vnworthines we are not to doubt of our saluation but to be out of all doubt yea to dispaire before the iudgement seate of God For they which are of the workes of the lawe are vnder â—he curse Gal. 3. 10. and Paul saith of his owne workes of grace in this am I not iustified 1 Cor. 4. 4. And Dauid being out of all doubt of his owne deserued damnation in regard of his owne vnworthines saith freely Enter not into indgement with thy servant O Lord for no flesh shallbe iâ—stified in thy sight Againe the consideration of any vnworthines in our selues doth not hinder a resolution concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith boldnes I say with boldnes euen for those persons that are vnworthy in themselues Eph. 4. 12. And Abraham whose faith is to be followed of vs did not vpon the consideration of his olde decaied bodie rest himselfe with bare hope vpon alikelihood of the accomplishment of Gods promise but he beleeued vnder hope euen against hope Rom. 4. 18. Lastly I answear that the ground of the former obiection is erronious namely that the promise of saluation depends on the condition of our workes because the Scripture saith it is made and accomplished on mans part freely I graunt indeede that to the promise there is annexed a condition of faith yet faith here must not be considered as a worke but as an instrument apprehending Christ with his benefits and withall â—epentance with the fruits thereof are on our part required yet no otherwise but as they are necessaric consequents of faith and the signes
are forgiven thee For so the Apostle thinketh that a man is iustified freely by faith Papists being much choked with this place make answer that S. Bernard doeth not say that wee â—ust beleeue the pardon of our sinnes absolutely without respect of workes but that hee requires the condition of our conversion and repentance as signes whereby this perswasion is wrought I answer againe that hee auoucheth plainly the generall faith whereby the points of religion are beleeued to be but a beginning or â—udiment of faith and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without respect of any condition perfourmed on mans parte Indeede I graunt that the trueth of conversion and other workes are by him mentioned afterwarde but that was for this ende to shewe how any man may haue a sensible and euident experience by workes as fruits of the pardon of his owne sinnes life euerlasting which he beleeueth Argument 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life and therefore he affordeth vs many pregnant testimonies for this purpose 1. Ioh. 2. v. 3. And by this we know that we haue knowen him if wee keepe his commandements And v. 5. Hee which keepes his word in him is the word of God truely accomplished by this vvee know that wee are in him cap. 3. 10. By this are manifest the children of God and the children of the devill And v. 19. By this vve know that we are of the trueth and before him vvee shall make our hearts confident cap. 4. 13. By this we know that we dâ—â—ll in him and hee in vs because he hath given vs of his spirit cap. 5. 2. By this vvee knowe that we love the sonnes of God when we love god and keepe his commandements vers 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God that yee may knovve that you haue life eternall To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith because wee are saide to knowe the thinges which wee leaâ—…e by coniectures Beholde a â—…y and poore shifte Saint Iohn saieth cap. 1. vers 4. These things vvee vvrite vnto yâ—â— that your â—oy may be full Now it is but an uncerten â—oy that riseth by coniecturall knowledge Againe this knowledge brings foorth conscience and bolâ—…sse even before God c. 3. v. 19 21. and therefore it can not but include an infallible cerâ—enâ—y and to put it out of question that the knowledge here mentioned is the knowledge of divine faith or as unâ—â—â—â—ible as it is or can be it is added cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered that all these speeches are generall and not concerning particular men but it is false for when Saint Iohn saieth vve know hee speakes of himselfe and includes the rest of the Church in the same condition with himselfe Now hee himselfe was fully assured of his owne saluation For Christ a little before his departure out of the worlde did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spirite unto them and partly by praying unto the father for their finall preseruation so as they could not but be fully resolued of their happy estate both in this life and in the life to come 〈◊〉 4. Abrahams faith 〈◊〉 a 〈◊〉 〈◊〉 whereby hee applyed the promise vnto himselfe Rom. 4. v. â—1 And this faith of his is an example propounded unto vs according to which we are to beleeue and therfore hee is called the father of the faithfull â—â—r 16. and Pâ—…l hauing 〈◊〉 downe the 〈◊〉 â—…d effectes of his faith saith It vvas 〈◊〉 〈◊〉 onely for him but also for vs vvhich 〈◊〉 v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his 〈◊〉 in his olde age as Paul saieth Rom. 4. v. 〈◊〉 Abreham about hope beleeved that 〈◊〉 〈◊〉 〈◊〉 the father of many nations according to that vvhich vvas spoken so shall thy seeâ—… be Aâ—svver Wee must distinguish the obiect of faith which is either principall or lesse principall Principall is alwaies Christ with his benefites lesse principall are other lesse and particular benefites obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or issue and the principall obiect most of all respected as the foundation of all other blessings was the blâ—… seede Christ Iesus Gâ—lat 3. v. 16. To Abraham and his seede vvere the promises made Hee saith not And to the seeds as of many but 〈◊〉 thy â—eed as of 〈◊〉 which is Christ. And v. 29. If yee be Christs then Abrahams seed Thuâ— it is plaine that issue was â—â—ither promised nor desired but with respect to Christ who coulde not haue descended of Abraham if he had bene wholly without seed Hauing thus alledged some arguments for the trueth I come now to consider the obiections of the Papistes Obiect I. Iob beeing a righteous man wanted certenty of grace in himselfe Iob. 9. v. 20. If I vvoulde iustifie my selfe mine evvne mouth shall condemâ—… 〈◊〉 if I vvoulde be perfect he shall iudge me â—icâ—ed though I vvere perfect yet my soule shall 〈◊〉 knovve it Againe vers 28. I am afraid of all my workes knovving that thou vvilt not iudge me innocent Answer Bildad in the former chapter had extolled the iustice of God Iob in this chapter giues assent thereto saying vers 2. I knovve verely it is so and hee likewise spendes the whole chapter in magnifying the iustice of God and hauing propounded this ende of his speech hee doth not speake of him selfe and his owne estate simply as it is considered 〈◊〉 it selfe bus as he esteemed himselfe being compared with God specially then when hee entereth into a straight examination of his creature And so must the speach â—e vnderstoode if 〈◊〉 〈◊〉 my soule should not knovv it that is I will not acknowledge or stand vpon any righteoâ—… of mine owne when God shal enter into iudgement with me And thus much the very Efect angels beeing in possession of heauen and therefore hauing more then assurance thereof can not but say when they are compared with God Againe the words according to the originall are commonly of all and so may well â—e translated thus Am I perfect I know not my soule I â—â—horre my life that is if I thinke my selfe perfect I haue no respect of mine owne soule oâ— thus I am perfect in respect of you and I know not my soule and I abhorre my life namely in respect of mine owne vprightnes And the other place is thus to be translated I feare all â—â—y sorrowes and not all my works for this is flat against
kingdome of God receiving withall that vvhereby he may presume that he is loved and loue againe Furthermore that the spirit of God doth not only perswade men of their adoption but also conâ—… the same unto them it is most manifest Eph. 4. 30. Greeve not the spirit whereby yee are sâ—aled vp to the day of redemption And 1. v. 13. After ye beleeved ye were sealed with the spi-Rit of promise which is the earnest of our inheritante 2. Cor. 1. 21. It is God that hath sealed vâ— giuen vs the earnest of his spirit in our harts Here the words of sealing and carnest are to be considered For things that passe too and fro among men though they be in question yeâ— when the seale is put too they are made out of doubt and therfore when God by his spirite is said to seale the promise in the heart of euery particular beleuer it signifieth that he giues unto them euident assurance that the promise of life belongs unto them And the gâ—â—ing of earnest is an unfallible token unto him that receiueth it that the bargaine is ratified and that he shall receiue the things agreed upon And it were a great dishonour unto God to 〈◊〉 that the earnest of his owne spirite giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall Argâ—… 〈◊〉 The faith of the elect or saving faith is a certen perswasion a particular perswasion of remiâ—…ion of sinne and life euerlasting Touching the first of these â—wain namely that faith is a certen perswasion yea that cerâ—enty is of the nature of faith it appeares by expresse testimonies of scripture Matth. 14. 31. O thou of little faith why hast thou doubted and 21. v. 21 If ye haue faith and doubt not Iam. 1. 6. Let him aske in faith and waâ—er not for he that wavereth is like a wave of the sea tost of the winde 〈◊〉 away Rom. 4. 20. Neither did he doubt of the promise of God through vnbeliefe but was strengthenedin faith I will not stand longer on this point which is not denyed of any Touching the second part of my reason that faith is a particular perswasion applying things beleeued I prooue it thus The propertie of faith is to receiue the promise Galat. 3. 14. and the thing promised which is Christ with his spirit Ioh. 1. 12. Now Christ is receiued by a particular application as will appeare if we doe â—…t marke the end and use of the ministery of the word and of the sacraments For when God giues any blessing to man it is to be receiued by man as God giueth it Now God giues Christ or at the least offereth him not generally to mankinde but to the seuerall and particular members of the Church In the Lords supper as in euery sacrament there is a relation or analogie betwene the outward signes the things signified The action of the minister giuing the bread and the wine representeth Gods action in giuing Christ with his benefits to the particular communicants againe the action of receiuing the bread and wine seuerally representeth another spirituall action of the beleeuing heart which applyeth Christ unto it selfe for the pardon of sinne and life euerlasting Papists yeeld not to this yet if they refuse to maintaine this analogie they ouerturne the sacrament and dissent from antiquity Augustine saith The body of Christ is ascended into heaven some may answer say How shall I hold him being absent how shal I reach vp mine hand to heaven that I may lay hold of him â—â—ting there Send vp thy faith and thou hast laid hold of him And what is more coÌ„mon theÌ„ another saying of his What 〈◊〉 thou to prepare thy belly and teeth Beleeve and thou hast eaten Againe Eph. 3. v. 12. Paul saith By Christ we have boldnesse and entrâ—… with confideÌ„ce by faith in him In which words are set downe two notable effects and fruits of faith boldnesse and confidence Boldnesse is when a poore sinner dare come into the presence of God not being terrified with the threatnings of the lawe noâ— with the consideration of his owne unworthinesse and with the manifolde assaultes of the deuill and it is more then certenty of Gods fauour Now whereas Papistes answere that this liberty of boldnesse in comming unto God proceedes of a generall faith they are farre wide It is not possible that a generall pâ—â—swasion of the goodnesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty 〈◊〉 and â—…o â—…ple can be brought hereof This generall faith concâ—… 〈◊〉 â—…s of our bâ—… wâ—â— no doubt in 〈◊〉 〈◊〉 〈◊〉 Iudas yea in the dâ—… himâ—… and yet they despaired and some of them 〈◊〉 away themselues and the dâ—â—ill for all his 〈◊〉 〈◊〉 before God Wherefore that â—â—ith which is the roote of these excellent vertues of boldnesse and confidence must needâ—s be a speciall â—aith that i◠〈◊〉 〈◊〉 and plentifull perswasion of the pardon of 〈◊〉 mans owne sinnes and of life everlasting â—gaine Hebr. 11. v. 1. faith is called hypost 〈◊〉 that is a substance or subsistance of things hoped â—oâ—â— where faith in the matter of our saluation and other like things is made to goe beyond hopet for hope waites for things to come till they haue a being in the person hoping but faith in present giues a subsisting or being vnto them This can not be that generall faith of Papistes tearmed Catholike for it comes short of hope but it must needes be a speciall faith that makes us vndoubtedly beleeue our owne election adoption iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith I demaund of thee O sinner dost thou beleeve Christ or no thâ—◠〈◊〉 I beleeve what beleevest thou that â—ee can freely forgive thee all thy sinnes Thou hast that vvhich thou hast beleeved Ambrose saieth This is a thing ordained of God that hee vvhich beleeveth in Christ should be saved without any vvorke by faith alone freely receiving remission of sinnes And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus who saieth God pitying mankinde vvhen hee savve it disabled for the fulfilling of the vvorkes of the lavve vvilled that man shoulde be saved by grace vvithled the vvorkes of the lavve And grace proceeding of mercie is apprehended by faith alone vvithout vvorkes Whereas in both these places faith is opposed generally to all workes and is withall saide to apprehende and receiue yea alone to apprehend and receiue grace and remission of sinnes they cannot be understood of a generall but of a speciall applying faith Bernard hath these words If thou beleevest that thy sinnes can not be blotted out but by him against whome thou hast sinned thou â—â—est well but goâ— yet further beleeve that hee pardoneth thy sinnes This is the testimony which the Holy Ghost giveth in our hearts saying Thy sinnes