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
god hath giuen vnto vs concernig his grace fauour that we might not onely haue the same generally propounded vnto vs therein as we see it to bee done in the publike ministrie of the worde especially but that by the vse of the same euerie one rigthly vsing them for the taking awaye of doubt and distrust out of his heart might haue sealed vp in him an infallible testimonie of Gods mercie euerie way specially of the forgiuenesse of his sinnes and the sauing of his soule through the obedience of Christ vnto whome and his merits the Sacraments do indeed directly vs and to haue by them as it were by certen aides propps his faith more more vpheld continued And therefore Rom. 4. the Apostle speaking of circumcision saieth that it was the seale of righteousnesse which is by faith And Gal 5. speaking of our holy baptisme he affirmeth that so many of vs as haue beene baptized according to Christs institution and haue had with all the grace of the Sacrament bestowed vpon vs by the effectuall working of the holie spirite of God haue put on Christ Yea the Euangelists and Paule himselfe shewing what Christ did and saide in the administration of his holie Supper obserue amongest other things this that he said take yee eate yee this is my bodie which is giuen for you likewise of the cup drinke yee all of this for this is my blood of the new testament which was shed for you for the forgiuenesse of sinnes What meaneth this particular sumption or taking of the elements in the one or in the other Sacrament but to teach and instruct vs that as verilie as those outward things are become ours we hauing taken them vpon our flesh in our hands conueied them into our stomack and haue had as it were al our senses satisfied therwith that so for our better assurāce we haue by the eye of faith beheld and by the hand of faith laye sure hold of those spirituall graces that God in the Sacraments ment to offer by those outward and visible signes and elements and actions vsed in and about them he ment more and more to confirme our harts But this certaintie and comforte that is aforesaid in sort and sense is contained in the Sacraments this doctrine of doubting that is deliuered in the romish synagogue doth not only weaken it but laboureth if not by violence yet by fraude and subtiltie to pull out of mens minds and consciences For these two things to wit that in the Sacraments of God ordained by god to remooue our doubting and to confirme our faith euerie one of vs haue the promise of God sealed vp in our hearts by the Sacraments and in their lawfull sanctified vse are euerye one of vs vnderpropped and confirmed that we should not doubt but should bee assured of the grace and fauour of God touching the forgiuenesse of our sinnes and eternall saluation and this that the papists teach that we are to doubt concerning the promise of gods grace and fauour pardoning of our sinnes sauing of our soules c. These two things I say are so opposite one of them to another that they cannot stand together nor no more agree then fire and water light and blindnesse c. And therefore also we are to cast away from vs this doctrine or dotage rather 9. As in the articles of our faith we say we beleeue and confesse the forgiuenesse of sinns so is that sweet and comfortable doctrin also commended vnto vs in the holy Scriptures and propounded in many places of the Gospell take one for all namely Luke 44. where it is said that repentance and remission of sins should bee preached in Christs name among all nations But this doctrine of our aduersaries fighteh directly against it for shall we say we beleeue it and yet shall we doubt of it Or mindeth God to haue it propounded as principall part of the gospell and we shall stand in mannering of it specially as in respect of our selues For other mens hearts this way we are not able to sound with our owne we ought to be best acquainted This is to make God to deale worse with the faithfull then earthly princes doe with their rebellious and vndutifull subiects who if they proclaime once a pardon must be beleeued in the word of a prince and God publishing such a doctrine and requiring beleefe of it yea labouring the feeling of it in our hearts must not be credited What is it to beleeue the forgiunes of sinnes namely to be well assured of this that that grace is not onely imputed vnto others but vnto them also and that is the reason also why we say I beleeue and why the spirit telleth vs the iust shall liue by his owne faith For though I may yea ought to be well perswaded as of the whole body of the Church so of euery seueral sounde member thereof that all the graces that God hath promised to all or any of them shal be effectually accomplished because he that cānot lie and is both willing and able to performe whatsoeuer pleaseth him hath promised the same yet can I not particularly feele these graces in others as in mine owne soule because I haue receiued the gift and grace of faith particularly to apply them vnto myselfe and to assure mine owne heart therein And therefore in vaine if our aduersaries doctrine be true hath God both appointed the preaching of it and called for the beleefe of it at our hāds sith to doubt of this maine point is amōgst thē a matter both lawful necessary 10 Lastly there are many places of scripture which exact and demaunde at the hands of the faithfull perseuerance in well doing yea which doe exercise and stirre them vp therevnto To put downe the particular places intreating thereof and demaunding it at our hands would make halfe a volume That we must auoid to the end we must shunne tediousnes and not to shew some were to leaue scruple that we could not performe it or that there were no such places in the Scripture we must therefore of necessitie repeat one or two which I would pray the godly reader might suffice for all How sweet is that saying of Psal 37. ver 24. 25 Though he fal speaking of the righteous and godlie yet shall he not bee cast off And why so the spirite rendreth the reason for the Lord putteth vnder his hand as if he would say men may bee sure it shall so be because God that is greater then all can will establish him And yet there is not all but for our better warrantile and vpholding of our heart he putteth downe his owne particular obseruation and experience not onely in his own person but in others saying in the next verse I haue beene yong and am old yet saw I neuer the righteous forsaken nor his seede begging bread In the 22 of the Gospell after Luke Christ saith thus to Peter Simon Simon Satan hath
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
we haue some speciall or particular reuelation therefore we are vncerten and by consequent doubt also concerning Gods grace of forgiuenesse of sinnes saluatiō c. Herevnto we answere that we deny the antecedent of this Enthymenie or maimed syllogisme and we haue good reason so to doe yea many good reasons indeed For first this is false which they say that we cannot by Gods word be assured of predestination or election For God hath as plainely and plētifully propoūded that point as possibly may be and that not onely by affirming it here there in some short sentēces but by large deductions and as it were discourses and treatises made of purpose concerning it as may appeare from the middle of the eight chapter of the epistle vnto the Romanes to the ende of 11. chapter of the same epistle and also Eph. 1. and sundry other places But if they will say they meane it of persons elected and not of the doctrine and indeed so their exposition seemeth to lead that way yet then we tel them also that is false and faulty as the former For by the word of God we are able not onely rightly to iudge of that which is past concerning the reiection of the Iewes the election of the Gentiles c. but also both probably togeather and charitably to iudge of others as we see the Apostle Peter doth of the straungers that dwelt here and there 1. Pet. 1. verse 2 Yea and of some naturall persons also as Iohn doth in his second Epistle to the elected Ladie and certenly also to determine concerning our owne estates that way whether we cōsider our selues by our selues singularly or as we are ioyned with the rest of Gods elect we saying of our selues and of them in our measure touching the forgiuenesse of our sinnes as Saint Iohn saith for himselfe and the faithfull in that behalfe If any man sinne we haue an aduocate with the father Iesus Christ the righteouse and he is the reconciliation for our sinnes c. And concerning gods loue towards vs in Iesus Christ for eternall life as Saint Paule speaketh of himselfe and the sound members of the Church saying I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor anie other creature shall be able to separate vs from the loue of god which is in Christ Iesus our Lord And in another place We know that if our earthly house of this tabernacle be destroyed we haue a building giuen of God that is an house not made with hands but eternall in the heauens And this wee iudge not so much by Gods eternall election it selfe though we know beleeue perswade our owne hearts that such a thing there is in God because that is alwaies hidd in himselfe euen as we may say in the bosome and brest of his euerlasting free knowledge though by manie good meanes as wee shall heare anone he discouereth the same vnto vs but by certain and assured infallible notes that he hath giuen vs in his word by which wee may know and be assured for our selues and according to truth and charitie may iudge of others and that without any speciall reuelation as these men fantasie that we are of the number of gods elect as if god giue vs an effectuall calling through the ministerie of the word and working of the spirit and make vs comfortably to feele the imputation of Christs righteousnesse and a stedfast hope of eternall glorification wee may assure our selues of our election as we may perceiue by that the Apostle saith Rom. 8. Whom he hath predestinate thē also he hath called whome he hath called them also he hath iustified and them whome he hath iustified them he hath also glorified and 2. Timoth. 1. God hath saued vs and called vs with an holie calling not according to our works but according to his owne purpose and grace vvhich vvas giuen to vs through Ieses Christ before the world vvas as also if he giue vs care and conscience of well-doing it pleadgeth the same grace vnto vs according to which Saint Peter saith giue diligence to make your calling and election sure And therfore we see that gods election euen as it is manifested vnto vs in gods word is farr of from ouerthrowing our certainety hope of saluation that looking vpon it and into it as he would haue vs iudge of it it doth indeed confirme and establish the same both as in respect of it selfe because so it is alwaies sure and certaine and also as in regard of our fainting hearts and feeble hope which by this meanes are vpheld as the Churches Canticl 2. was staied with flagons and comforted with appells As for that which they speake of particular and speciall reuelation it is against the truth of holy Scriptures and grounds of christian religion for God hauing in these latter daies spokē vnto vs in the person of his sonne and absolutely and fully reuealed his will in his word with this threatning that whosoeuer addeth therevnto vpon him shal be powred forth all the plagues written therein he hath taught vs thereby to cast away and reiect as diuelish and abhominable all such conceits besides that it strongly sauoureth of Anabaptistrie which for manie fond fantasies of their owne haue nothing to say but onely pretend odd reuelations or visions But yet our aduersaries vrge this pointe further and say that men must beware of rash entring into hādling or hearing of that same reuerend hidd misterie of gods predestination And who will not say so as well as they But let vs see whether this be a good argument Gods predestination must not be rashlie rushed into either for hearing or handling therefore men must doubt of Gods fauour that way euery other way besides it followeth not No more then this The sacred authority of princes and magistrates must not be esteemed or violated as a light thing therefore subiects must doubt whether their princes fauour or affect them me thinketh it would rather followe There is in god such high and heauenly things therefore we should be better perswaded of his might goodwill fauour c. as in princes their maiestie authoritie c. should assure their subiects of loue care and all for their defence But we will come to the point wee take that to be rash presumption in the matter of this misterie when either we looke into this same hidden secret coūcel of god as it is in it selfe or in him alone separated frō those testimonies and tokens that he hath giuen vs to discerne it by or when we will be more curious in it then he hath bin pleased to manifest in his word Nowe that this is to be auoided and to be taken heed of as a high sin the infectiō of our soules euery mā will cōfesse because it is to be wise aboue measure in the things that God would not haue
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
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
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