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
light of truth and smale strength of perswasion that God by his word outwardly and by his spirit inwardly hath bene pleased to worke in the hearts of them that belong vnto him And of this sort are their imaginations of iustification before God by workes of the Popes absolute supremacy authority ouer all of the sufficiency of the sacrifice of the masse of inuocation of dead Saints and Angels with a thousand such like abhominations and sinnes all which do both derogate and deface the excellency and sufficiency of our Sauiour Christs person nature offices names and all and also snare intangle mens mindes for whose safety and good they would seeme to prouide in this such other conceits of their owne forgery for though it be pleasant to flesh and blood to heare much of mans merits mans freewil and many such like that they hould all tending to puffe vp man that against God yet indeede to speake the truth what peace or coÌ„fort can there be in these things when man 's owne knowledge both before after regeneratioÌ„ shal within himselfe in others directly staÌ„d vp against the same To take one or two of theÌ„ that so by theÌ„ we may iudge of the rest What maÌ„ that knoweth or feeleth not onely his backwardnes to good things but his inclination ready good will to all euill and that not onely before inlightening but after also will so much as suppose that he can deserue any thing before god especially if he do well diligently obserue his owne waies workes in thoughts in desires in word in deed he euery day yea euery houre of a day yea I wil say more euery minute of an houre sinning highly and heinously all these waies Again what hope caÌ„ the heart haue in invocating any other theÌ„ the true euerliuing god Where first men knowe not whether they heare their praiers or no secondly they may doubt of their good will towards them as of a thing very vncerten thirdly be past al doubt of their ability to help And what vncertenty is this nay what a dangerous and deadly rocke is it to fling men vpon not only as in regard of things appertaining to this life which is much but as in regard of their soules that that is to come which is more And yet of all other most heauy for a Christian man as in regard of his owne particular to thinke vpon this is one that they teach all men in euery place to doubt of their iustification and saluation As though forsooth mans heart were not â—o much inclined to diffidence distrustfulnes either by their own corruption or Satans malice against them but that these as the deuills bellowes and blowefiers must make it to burne and to flame out euen to the vtter wasting what in theÌ„ lieth of all those that are infected with this poison And least they should seeme to be madde without reason and to thrust an other into spirituall madnes also they alleadge scriptures lash out reasons pretend authority of fathers and doctours and I cannot tell what as though with a mightie voice of great waters they would carrie all downe hand smooth as we say before them These things when I considered I did not onely in holy zeale against the common adversary but in care of the peace for mine owne soule and in love towards other men thinke vpon some thing that might serue for the confutation of the aduersarie and for the confirmation and establishing of vs in the present truth And though it be true that the ouerthrowe of errour and falshood be in some sort the vnderpropping of truth and veritie yet haue not I assaied for the staâ—e of my selfe and others onely to supplant corruption an vntruth but also to defend that truth that God hath propounded in his word and we heare sounded in our Churches namely that euery faithfull man ought to be certenly assured of his free iustification and euerlasting saluation through Christ And herein I haue purposed and mind through Gods goodnes to performe and obserue this order following that is first to answere whatsoeuer they say and obiect against this truth And then afterwards to ratifie and confirme it And this I take to be necessarie not onely because our aduersaries forces being weakened yea vtterly ouerthrown our own may be found to be the more strong and better able to staÌ„d in the day of a newe assault if euer the aduersary should dare to attempt the giuing thereof but also because euill and corruption being first remooued out of the heads hearts of men the truth tendered might finde the better entertainment there For euen as a good gardiner or husbandman laboureth first to fit the ground for seed and hearbe by digging and tilling of it and in rooting out noysome and bad things assaieth to make it meet for the good seed â—e purposeth to sow or set there So must we doe then when we offer or mind to make fruitful in meÌ„s mindes the seede of the truth and word of God not onely doing what we can to remooue and take away the naturall blindenesse and ignorance of God and good things that is in men yea and that same seede of errour and heresie that Satan by himselfe and his supposts in malice against God and mischiefe towards men hath cast and spread abroad in the world but also to plant cause to thriue the word of truth and life All our aduersaries arguments are drawne either from diuine authoritie as the holy scriptures and word of God foulie wrested and misvnderstood as when we come to the handling of the places which they obiect shall I doubt not through Gods goodnes plainely appeare or els froÌ„ humane testimonies and reason of which sure we need make no great reckoning not onely because they are as easily reiected as alleadged but also because we acknowledge no other obiect or ground of our consciences to stay ourselues vpon but the holy scriptures or writteÌ„ word of God And therefore sauing that we would haue all to vnderstand yea euen the very adversaries themselues that they are not able for the defence of falshood through the malice of Satan and their owne corruption to alleadge any thing which through the grace of God shed abroad into our hearts and the light of truth vouchsafed vnto vs we are not able both plainely to discrie and sufficieÌ„tly to coÌ„fute we might let al that passe without any maÌ„ner of touch at all we wil begin first with those things they alleadge out of scriptures because they onely indeed are materiall so afterwards come to humane authorities Nowe because the scriptures of God are not vnrightly deuided into the old and newe Testament and they alleadge somewhat out of both for the maintenance of this corrupt point we will first answere the places of the old Testament and after of the newe Places out of the old Testament They commonly alleadge from thence such places as
speaking of heauenly matters and particularly of the forgiuenesse of sinnes do vse tearmes of doubting seeme doubtfully to promise fauoure to penitēt persons Amongst whcih I remember not that they haue alleadged any more then 2. Samuel 16.12 Amos 5.15 Ioel 2.14 Ion. 3.9 Sauing that they haue produced a place out of Daniel 4. ver 24. where indeede in the greeke text in Ieroms latine translation there is vsed a article of doubting as perhaps or it may be there will be a healing of thy sinnes Whereas the word that the Prophet vseth doth in the hebrewe signifie rather a manifest asseueration or affirmation as though he should say loe there shall be an healing of thine errour This not onely agreeing better with the Prophets purpose which as it was in the first part of the verse to instruct the king by holy coūsell to breake off his sinnes through righteousnes his iniquities by shewing fauour to the afflicted so in this part he performing that that was prescribed in the former to comfort him This also being an vsual thing in duties of obedience and holy precepts deliuered to adioyne sweete and comfortable promises that so they might see their labour and loue in the Lord should not be lost Neither may we thinke the Prophet either to be ignorant of this in himselfe or vnwilling to propound it to others that vpon obedience of Gods will and sincere repentance men should certenly finde fauour with the Lord which he might haue called into question if he should haue spoken so doubtfully But les vs graunt that the words were commonly or for the most part vsed to expresse doubting or distrust wil this followe therevpon that they would faine inferre namely that therefore Gods children should doubt of the forgiuenes of their sinnes and eternall life Nay for first it is not cleare and certen whether Nabuchadnezer to whome these words were directed were an elected chlid of God yea or no and we knowe that the question concerneth them that are called and iustified and sanctified in some measure and so shall be eternally saued Besides whether can we tell that that which was in him of terrour and feare were sound or hypocriticall or whether he continued or whether Daniel hauing extraordinary and many personall things also reuealed vnto him foresawe what should become of him In such cases we see and to such persons many things may be deliuered as if it were doubtingly whereas with persons of other qualities and callings other courses must be obserued But put the hardest we haue yet another aunsweare vnto this place namely that the Prophet vseth this manner of speach both to note the difficultie and the excellencie of the things he required at the kings hands men imagining repentance conuerting to God taking away of sinnes c. to be a very easie and sleight matter which indeede causeth them not to esteeme the grace according to the worthinesse thereof nor to striue therevnto as they should and also to cause him and in him all others the more to indeauoure the attaining thereof and strengthening of themselues therein because things so hardly atcheiued and of such dignity indeed would not be sleightely or lightly let goe And let this suffice or satisfie for this place Let vs come to the rest already quoted and examine them 1 The first place is the 2. Sammuel 16.12 It may be that the Lord will looke on mine affliction and doe me good for his cursing this day They are the wordes of Dauid to Abishai who would very willingly haue slaine Shimei rayling vpon the king his master and nowe flying from the face of his sonne Abshalon where vnto ouer and besides that that hath bin said before touching the place of Daniel we may adde this it is hard vpon all the wordes of good men to inferre either the lawefulnesse of their speaches or a doctrine either contrary to the truth of the word in other places or not warranted thereby For as that is true in Salomon that where there are many vvords there is much sinne so that is likewise true that the Apostle Iames saith he is a iust man that hath not offended with his tongue Many times feare griefe hastines hatred worldly loue and other passions carrie them very farre as we may perceiue not onely in Dauid himselfe but in sundry other of Gods children as Ieremy Woe is me my mother c. chap. 15. 10. and Peter M. fauour or be good vnto thy selfe Math. 16. Lastly he speaketh here but of an outward mercie of which many a good man considering his owne vnworthinesse and how they are but promised vpon condition may easily doubt and yet offer no iniury to Gods grace for he giueth these things as pleaseth him indifferently to the good and the badde nor much discomfort to his owne heart And what is this to spirituall heauenly geaces all which as they do proceed frō the free fauour of god toward vs in Iesus Christ so are they promised vnto vs and propounded vnto vs absolutely and without condition and therefore they nowe assured in themselues ministring the more hope vnto the hearts of the faithfull And if there be a condition annexed as I deny not but sometimes there is it is but for the better strengthening of vs therein whilest that he that promiseth vs giueth vs strength to performe the couenants and condition and so both we in his grace haue the more certaine assurance and he might the more plainely and fully crowne his owne graces in vs. 2 The next place is Amos 5.15 Hate the euill and loue the good and establish iudgemēt in the gate it may the Lord God of Hostes will be mercifull to the remnant of Ioseph which place though it may in some sort be answered by that which is put downe already if men will well viewe and marke that which hath beene deliuered yet it shall not be amisse to adde some particular thing for the further declaration and explanation thereof The Prophet had to deale with a straunge kinde of people not onely such as were giuen ouer to idolatrie and other particular iniquities hatred of the Prophets oppressing of the poore c. But such as yet notwithstanding iustified themselues and said that the Lord of hosts was with them No doubt but they that were thus exalted in themselues and that without anie cause had neede by all good meanes to be humbled And they that were thus hypocriticall not onely to deceiue others but to dallie with their owne hearts and to thinke that God and iniquitie could stand well together had need to be sent back to be instructed to soūd their owne soules well And that causeth the Prophet to deale with them as he doth in this place But what is this to gods people who through his grace are restrained from these high and hainous iniquities who are so farre of from deceiuing their owne hearts in a vaine imagination that notwithstanding their sinne God is
wheras on the other side they shall haue good successe that feare god and are loth wittingly on willingly as we say to offend and displease him And this I take to be not onely the meaning of this sentence here but almost in euery place of the word where it is said Blessed is the man that feareth that Lord. Where also we are to know further that such sentences are propounded vnto vs not to strike doubtfulnes or distrust into the hearts of beleeuers which beeing in them naturally through the remainders of sinne God laboureth by so many meanes to remoue from them as the promises of the word the participation of his Sacraments the pledge powerful working of his spirite c. For so god in his words and deeds should be contrary to himselfe and we must so expound his word as we find no cōtradition in the places themselues nor loade him with any opposition who in his owne nature in his word also is alwayes but one But in them that setting before their eyes on the one side their owne weaknes and wants and on the other side the good that God requireth of them they might not onely depēd wholy of his mercy and no way swell with the cōfidence of any gift that they haue receiued but also striue according to the measure of grace vouchsafed vnto them to doe that that the Lord requireth at their hands And what will this serue to vphold doubtfullnes or distrust of hart in Gods children 6 The last place that they alleadge out of the old testamēt which hath any marrow or strength in it is in Ecclesiastes or the booke of the preacher cha 9. ver 1. which they turn and expound after this manner Man knovveth not whether he be worthie loue or hatred that is to say in the popish lāguage as they interpret it whether he be in the grace or fauour of God yea or no. Where first we may not dissemble this that as in other places so here they dissent frō the original verity both in their translation in their sense For these words are in Hebrew thus Euē or either loue euē or either hatred knoweth not mā al which is before their faces VVhereas we may perceiue in their translation they adde the word worthie which is not there to be found and in their interpretation or sense they add God and his fauour or hatred there beeing not in this part of the text any of the names wherby god is called in the old Testament But before we come to deliuer that which we take to be the true meaning of the spirite here me thinketh that euen the text as they turne it will not euince that for which they aleadge it For though we should graunt them that loue and hatred should in this place be vnderstood of gods loue hatred towards men yet this me thinketh we may say of it namely that wee must needs vnderstād it either of men that are ignorant of Gods word and vnbeleeuers or else of his loue and hatred towards such as of whose faith we doubt not for betwene these two there is no meane neither are there anie other sorts of people in the world To refer it to the incredulous to vnderstād it of them there is no reason Because he that cannot lie hath told vs he that beleeueth not is condēned already because he beleeueth not in the name of the onely sonne of god sith he hath giuē the iudgemēt we iudge not according to our selues but according to his truth that cannot erre And besids he that beleueth not the gospell as he knoweth not god himselfe with effect and fruite so he knoweth not neither for himselfe nor for others those whome God loueth or hateth or of what force his loue and hatred is VVe must therefore vnderstād of the faithfull beleeuers who though they cannot iudge of other men specially by their outward estate of which it seemeth Salomon speaketh here whether God loue any man or hate him yet concerning himselfe or for Gods loue or hatred towards him he cannot either be ignorant or doubtfull of it because he knoweth and feeleth the loue of god towards him as an adopted child and that by better proofes and pledges then outward mercies as we may perceiue not onely by the 7. verse of this chapter where he saieth go eate thy bread with ioy c. for god novv accepteth thy works but also by this of Iohn in his first epistle fourth chapter Heerin was the loue of God made manifest amongst vs because God sent that his onely begotten sonne into this vvorld that we might liue through him and sundry such other places And therefore this is a non sequitur as we say in the schooles or an euill fauoured argument By outward things men cannot determine of Gods loue or hatred and therefore we cannot conclude of it out of Gods word What and if a man should reason thus In the same bookes Salomon saith we cannot by outward euents see a sensible difference betwixt mans soule and beasts life because the end of either is alike therfore we can by no other meanes discerne the difference it were false and indeed would not hould or followe By all these things then we may perceiue that howesoeuer we vnderstand this place of the loue or hatred of God towards men that yet it will make nothing for the Papists to establish their doctrine of doubting touching the grace of God and the free pardon and ful forgiuenesse of our sinnes That we may take no aduantage of this that Papists affirming that such as offend against their consciences doe wel inough knowe that they are vnder gods hatred and God is angrie with them doe by this doctrine crosse their owne sense and interpretation And againe it that be true in offending parties why should they enioyne such as are turned to God and doe vnfainedly repent them of their sinnes to doubt of the grace and loue of God towards them But let vs returne and deliuer the true and naturall meaning and see whether that will helpe any whit at all I knowe that both Iewes and Christian expositors also doe giue diuers sēses of this one place but to me this following seemeth most right In this chapter as I take it he dealeth with such a sort or kind of administration or ordering of thinges in this world as is beyond mans reach he setteth it out by sundry particulars the first whereof is conteined in this first verse and some of the verses following and indeede respecteth mēs persons and the seuerall euents and successes that followe them And yet in this first verse he doth not onely declare the iudgement of flesh blood concerning the persons themselues but also expresseth what he himselfe conceiued of it according to truth and godlinesse This is it then that he meaneth that hauing set his heart not onely to search into these things so farre forth as he could by
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
ministers to publish it spread it abroad and all as men mindeful of and carefull for the glory of our God to addorne and beutifie it and to doe what we can in holy life to make it honourable And so is it that Christ saith and meaneth also Ioh. 17. where speaking of his Apostles he affirmeth That they kept the word of his heauenly father And therefore also to such as after this manner imbrace the doctrine of the Gospell and professe it beleeue it and obey it in some measure are very large and excellent graces promised as iustification sanctification and glorification c. not because imperfect workes can merite or deserue any more at Gods handes then grosse corruptions for as in regard of his absolute iustice no imperfect thing can please him but because that God through his mercie and Christs obedience is pleased as to forgiue and forget our defects so to crowne his owne graces in vs and by these large promises and performances also to whett vs vnto perfection in this life though indeed we can neuer here attaine thereto Now the maior beeing thus expounded and these words to keep Christs sayings beeing taken in this sense in the minor or assumption we doe not denie the minor as vntrue because Christ saieth of his Apostles Iohn 17. They haue kept thy word and all that they haue and doe in sort as before is expressed imbrace and hold fast the doctrine of the gospell keeping faith and a good conscience as the Scripture saith may rightly bee termed in their measure to keep Christs sayings though he will not or dare not affirme they do it so well and in such a large measure as the Apostle did 7 Another argument they frame as followeth He that by the Gospell cannot know whether wee haue sufficient repentance for his sinnes he cannot be assured touching iustification or the grace of God towards him or concerning saluation for God in the gospell requireth repentance of vs. But no man by the gospell can tell whether he haue sufficient repentance yea or no therefore no man no not by the Gospell knoweth or can knowe concerning Gods grace towards him his owne saluation There are many things in the maior proposition that had need of explanation First that word of sufficient repentance is not onely ambiguous and doubtfull but full of vnsoundnesse as though forsooth our iustification before god or reconciliation with him stood vpon the dignitie sufficiēcie and merite of our repentance that is of our contrition faith and new obedience whereas we know it dependeth not vpon all or any of these things but vpon the absolute obedience of our Sauiour Christ which as it is sufficient indeede to take away all sinne so it is much more powerfull to supply the defect of the fruits of our faith Or as though againe we could sufficiently and inough sorrow for our sinnes whereas if we weigh not onely all our sinnes but any of them in it owne nature and according to the grieuous effects it bringeth forth or the heauie iudgement of god against vs for the same we shall finde in our consciences and in truth before god that though wee would or could do nothing else all the daies of our liues but repent vs of that one yet wee could not sufficiently performe it therefore Or as though we had some sufficiēcie in our selues to all or any good thing whereas the Apostle telleth vs in plaine euident tearms that vve are not sufficient of our selues as of our selues to thinke anie thing much lesse sufficiently to repēt but that all our sufficiencie is of god who worketh in vs both the will and the deed according to his good pleasure Secondlie wheras the maior affirmeth that vnles a man haue sufficient repentance for his sinnes he cannot be assured of iustification c. Wee aunswer that is false For though as in regard of that which is wanting in himselfe he cānot be assured yet as in regard of that which for him is supplied by another and accepted of him to whome that supplie was due he may conceiue comfort and certainty also for euen as when the debt that a man oweth is satisfied by his brother the partie to whome it was due acknowledgeth himselfe contented and paid he that ought the debt neede not doubt much lesse distrust so is the case betweene god and vs through the death obedience of Christ his sonne our elder brother For God confesseth cōtentment and acknowledgeth satisfaction when he saith This is my wellbe loued sonne in whome I am vvell pleased c And Christ hath paied the debt because he hath put out the hand vvriting of ordinances that vvas against vs vvhich was contrarie to vs he euen tooke it out of the way and fastened it vpon the crosse and hath spoiled principalities and powers and hath made a shevv of them openly and hath triumphed ouer them in the same crosse And why then should we distrust or doubt vnles we would suspect the suffiencie of Christs obedience or the absolutenes of gods worke in giuing him to the death for vs all Thirdly this is faulty in the maior that it maketh it a principall part of the office of the Gospell to certifie mens hearts of repentance whereas the chiefe duetie of the gospell is to publish forgiuenesse of sinnes and by consequent eternall life also for where the first is the latter cannot choose but followe in the name and obedience of Iesus Christ And though we will not or cannot denie but that repentance is a part of the gospell and ioyned with the remission of sinnes yet is not therefore annexed therevnto that in the worthines or suffiencie of it we might merite assurance but that in the hauing of it it might pledge vp in our hearts the forgiuenesse of all our transgressions and yet not as though it were of our selues though it be in our selues but as it is Gods worke in vs he giuing this glorie to his owne worke to testifie this fauour vnto our hearts of reconciliation and peace Indeede if repentance were of and from man it were somewhat that they say but beeing simplie and onely from God who if he doe not effectually batter mens stonie and hard hearts they cannot return vnto him they cannot think or speake thus but with great sinne against God and their owne soules Lastly concerning the cōfirmation of the proposition in these words For God in the gospell requireth repentance of vs we confesse the truth of the sentēce but not in their sense for that God demaundeth it no man I thinke will denie because euerie where almost it is said repent and beleeue the Gospell But he that requireth it for these ends purposes that these men imagine as namely that it should puffe vs vp in pride and presumption of merit that we should thinke we haue it of our selues and so therein assure our hearts that is most false but rather because it commeth from
condemne our owne deedes and workes and renouncing them vtterly to rest and stay our selues vpon the mercy of God promised vnto vs for Christ our Sauiour his sake and alwaies both in minde and mouth to haue that worthy saying of the prophet rise with vs Enter not into iudgement with thy seruant O Lord for then no flesh shall be righteouse in thy sight and that of the Apostle 1. Cor. 4. I knowe nothing by my selfe and yet I am not iust or iustified for all that One the other side it is not humilitie as they suppose but arrogancie and indeede contempt of God and heauenly promises not to giue credit to or not to beleeue these sweete promises And therefore Saint Iohn saith he that beleeueth not God hath made him a lier 1. Iohn 5.10 and we may see a memorable example of it in Ahaz Isaiah 7. who refused a signe giuen vnto him from god But they presse this further say it is a token of humilitie to acknowledge our infirmities and sinnes And who wil deny that that hath any fault or sauour in him of godlines But on the other side who knoweth not that humilitie and doubting differ as much as vice virtue or what man vnles he were madde not onely without reason but against godlinesse would suppose that our true humility should destroy confidēce boldnesse or faith concerning Gods grace forgiuenesse of our sinnes and eternall saluation sith our humility is as other good things in vs the fruite of the faith If mā did soundly vnderstand what humility were they would doubtlesse be of another minde thē conclude so This is humility not onely truly to feare God as a iudge and so to acknowledge in his sight our sinnes and infirmities but also to fly vnto Iesus Christ and to stay in his al sufficiēt satisfaction Doth this ouerthrowe a poore mans pouertie that he beggeth an almes for Gods sake as we say or doth this destroy a weake mans weaknesse that he seeketh for shelter and defence at the handes of the strōg or doth this take away a sicke mans sicknes that he laieth it open to the Phisition and requireth medicine no verely but rather argueth pouerty weaknesse sicknesse c. And so doth our humility But let vs go forward 9 The ninth argument is this Where there is vnworthinesse there cannot be assurance of Gods grace of forgiuenesse of sinnes and of saluation but still there must be doubting But in thē that are turned to God there is great vnworthinesse whilest they knowe not whether they haue sufficiently and worthily prepared themselues and performed all the couenants and conditions that God hath prescribed therefore c. The proposition or maior of this argument is very false because the beholding or feeling of our own vnworthinesse doth no more worke doubting much lesse distrustfulnesse in the hearts of Gods people then feeling of outward wants maketh naturall men carelesse of a supply It is a grace of God to be well acquainted with our owne vnworthinesse yea such a grace as God onely bestoweth vpon his owne children that so in the beholding and sight therof they may more earnestly seeke after and be more fruitfully made partakers of the exceeding riches of his mercy wheras the wicked of the world are either ceased with benūmednesse and senslesnesses of their owne vnworthinesse and good reason thereof because they feele not sinne or els see it in iudgement and condemnation and good reason of it also because rather they haue made no account to profit by Gods mercies but to abuse them rather to licentiousnesse and sinne And that we might be the better assured of the trueth of this point namely that the feeling of the indignity of gods people hath neither wrought doubting in themselues nor caused god the lesse but more rather to esteeme them we haue many memorable examples but for the present we will content our selues with one out of the ould testament and another out of the newe that so seeing the consent of scriptures and the confirmitie of this trueth in all ages we may the better beleeue it both for the comfort of our consciences and stopping the mouthes of the aduersaries In the 18. of Genesis the spirit presseth this in the prayer of Abraham that he made for Sodom Gomorrah c. that he said he was but dust and ashes and how could he more debase and humble himselfe and yet he cōtinueth afterwards his prayer againe againe which had his heart beene possessed with doubting and vpheld with hope he could not haue performed And in the 8. of the gospell after Mathew the Centuriō that came to intreat Christ for his seruant sicke of the palsie and grieuously pained feeling and confessing his owne vnworthinesse that he was not vvorthy that Christ should come vnder his roofe doth not only make Christ him selfe as he was mā to maruaile at it but according to truth for the better comforting of all that haue the like sense to cōmend him to say verely I haue not found so great faith no not in Israel what meaneth that generall sentēce of the word god resisteth the proud giueth grace to the humble confirmed by the example of the Pharise Publican Luke eighteene But to teach vs this point Can a man be truely humbled in himselfe without sight and sense of his owne vnworthinesse or can he tast or tell how sweet the Lord is in his mercies that is not wel acquainted with his owne miseries If anie man thinke so he is fowly deceiued Nay we will say more that where vnworthines is most felt there is offred vnto godlie men the best meanes of certainetie and assurance not onely because the Scripture saith where sinne hath aboūded ther grace hath abounded much more but because God in his purpose and indeed assured good-will calleth vs out of our selues who are altogether weaker then water that so we might wholy repose our wofull soules vpon him that is the god of our comfort and the vnmouable rock of our strength Wherefore wee see that the maior is vtterly vntrue As for the first part of the assumption or minor we will not denie it namely that euen in the faithfull there is not onely is great vnworthines but a very good tast and feeling thereof And good reason there is it should be so they best obserue their owne waies they best examine their owne hearts c. Neither will we much stick with them to yeeld them the secōd part of it namely that these are good meanes to make euen god feele their vnworthines that they doe not rightly and reuerently prepare themselus to the seruice of god that they fullfill not al nay not any in sort as they should of the couenants conditions or cōmandements of god c. but that they should worke doubting in them of gods goodnes grace towards them that is the point we deny and they cā neuer prooue for doubting is not the proper peculiar
of the thing as he that in strength apprehendeth the like or another of the same kinde so may a christian man though he haue but infirme and weake faith be as well assured that god in Christ will shewe him mercie and forgiue him all his sinnes through his obedience as he that hath more strength of it and euen in that infirmitie reape and receiue singular coÌ„fort though not in the weaknes it selfe yet as in regard of the obiect that that weake instrument laieth assured hold of and applieth to it selfe 11 They haue an other argument which they doe not onely frame and fashion but presse vrge againe and againe in manner and forme following Naturall thinges say they are vnchaungeable But to doubt concerning Gods grace and our reconciliation with him is naturall specially as we are nowe borne and brought forth into the world therefore to doubt is vnchaungeable first for the maior or proposition of this sillogisgisme we say that in diuers respectes it is and may be true and in diuerse respectes againe it is not true but false Naturall thinges are vnchangeable to witte so long as they continue so be not altered or chaÌ„ged by his haÌ„d that is the Lord of nature or by soÌ„e extraordinary course that he is pleased to permit and appoint for then when he that is Lord ouer all will haue an alteration the creatures must of necessitie by right of creation and by the authoritie of the Creator yeeld therevnto And this is it that the Prophet teacheth Psal 104. saying All things waite vpon thee that thou maiest giue them foode in due season thou giuest it them and they gather it thou openest thy hand and they are filled with good things But if thou hide thy face they are trovbled if thou take avvay their breath they die and returne to their dust And we see it confirmed also by sundry examples as in the booke of Iehoshua chapter 12. where he saith Sunne stay thou in Gibleon and thou mooue in the valley of Aâ—alon And Isaiah 38. Where for the confirmation of Hezekias faith in the promise of his recouery to health it is said that in the deall of Ahaâ— the sunne returne a backward tenne degrees by vvhich degrees it was gone downe Besides it is true in such naturall things as God hath created and preserued yea and doth preserue in their estates wherein â—e created them and not in those which by some occasion since haue an addition vnto their created nature of which sort as we shall heare hereafter doubting and distrustfulnes is and not of the former And good reasoÌ„ it should be so for the additameÌ„t vnto nature as it was created in an alteration and changing of the first nature as we may see euen by this particular if we had no more that for the sinnes of man the creatures and particularly the earth is liable to the curse of barrennesse c. which without that it could not haue beene and yet notwitstanding this additioÌ„ these things by reasoÌ„ of propagation are eueÌ„ in this life â—ightly named natural And this we might inlarge and prooue by many other particulars that howesoeuer at their first producing or bringing forth they seemed to be against nature and monstrous indeede yet by propagation and continuance of time are reckoned amoÌ„gst naturall things So that we may nowe see howe the maior is true and howe it is vntrue For the minor it is true sinne bringing that many other fearefull things into the world and the same thorugh the taint of originall vnrighteousnesse beeing spread ouer all flesh howebeit that will not followe therevpon nor out of the maior that is concluded that therefore doubting cannot be altered For though as in respect of nature vitiated and man himselfe tainted therewith there can be no alteration or change made but rather still an increase of corruption by reason of that strength and power of original sin and the reliques of it in vs yet as in regard of God who onely worketh wonderfull thinges both in heauen and earth according to his good pleasure and to whome alone it belongeth as to search the hearts and reines so to make of fâ—â—tie fleshie hearts it is not so but as he can and that with ease also change the naturall course of all his creatures generally so can he as he will and by such powerfull instruments as he hath appointed thereto alter and change the vitiaâ—e and corrupt heart of man purging it so by faith that it shall be free from the power of iniquitie and sanctified also vnto many good workes And so by all this we see the weakenesse and infirmitie of this argument which they themselues feeling fearing also presse it yet a little further thus Euen those naturall things which are added to nature created are immutable or vnchangeable But doubting euen after this sort is naturall therefore after this manner or sort this doubting also is vnchangeable But that we knowe Gods iudgements to be such that the wicked shall proceede from euill to worse that so heaping vp their owne sinnes they might heape vp against them more iust and swift condemnation we should wonder at this that men turne the truth of God into a lie to their own and other mens hurt also For first the maior or proposition is not true in one sense as hath beene shewed before for though it be true that in this deprauation corruption of our nature naturall things indeed by the strength and power of nature are vnchangeable the reason is because nature so deformed cannot set a foot forward to reformation or alteration of it selfe but rather will proceed in the power of the corruption of it and specially also when it is egged forward with Satans malice from euill to worse yet that hindreth not but by the doctrine of the Gospel which is the power of god to saluation to euery one that beleeueth and by many other meanes and helpes as particularly the gratious working of his blessed spirit this worke of changing and altering our nature not onely may but as we see by former and daily experience is brought to passe for as nothing could hinder him but further him rather when he coÌ„manded light to shine out of darknesse so nothing now can stoppe his worke but shal further it rather in chaunging that cursed and corrupted nature of ours So that though this be true that by force and power of nature they cannot be remooued or changed yet that letteth not but that this also may be true that by Gods word outwardly and by his holy spirit inwardly accompanying making the same fruitefull they may in them that beleeue by little and little not onely be altered and changed but at the last be vtterly chaÌ„ged which is more And as for the minor or assumption we say that in this sense and after this sort namely that not as nature was first created of God for so it could not chuse but be as he is
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
And 1. Cor. 2. he saith we haue receiued not the spirite of the world but the spirite of God For which purpose also see Ephes 1.17.18 and Ephes 3.16 c. and 1. Ioh. 4.15 sundry other from all which we may conclude that true faith knoweth it selfe and doubteth not of euerlasting saluation which it apprehendeth or laieth hold of Although we denie not nether but that the flesh many times intermingleth that which is in and of it selfe that is to say doubting concerning the word and promises of God Yea our faith in Christ though it be neuer so smale yet if it be true both holdeth fast this certainetie concerning Gods grace and our owne eternall saluation and also knoweth and feeleth that according to the measure of mercie from God it holdeth the same fast And yet we are not ignorant of this neither that manie times it is very infirme weak then especially when manie sore doubtings do tosse and turmoile yea make wearie our faint minds which doubtings indeed are not from faith neither of the nature of faith but flow from the flesh of our old Adam in vs which point if we know well we shall be made able the better and more easily to cleare and voide this point But yet they persist and say that Epicures and prophane men euen in the midst of their iniquities may suppose that they haue such a perswasion of certainetie assurance But we tell them first that our question of true faith and of them that do indeed beleeue and not of epicures and prophane persons or of a dead faith which many hypocrites yea diuels may haue as S. Iames plainly sheweth and that therefore they do euill and misse the mark when they compare not onely diuerse but contrarie both men and matters together Secondly that we are hartilye sorie for their blindnesse and ignorance that cannot as yet make a difference betweene the imaginations and conceits of the wicked which commonly breed and bring forth in them senselesse and carelesnesse and the perswasions of the godly which as they worke comfort for the sinnes already past so do they breed care of conuersation for that which is to come Thirdly we say that howsoeuer the world may fantasie and imagine some such matter yet they cannot feele it or be indeede throughly perswaded of it not onely because God saith by the Prophet There is no peace to the wicked who are like the raging sea that can not rest whose vvaters cast vp mire and dirt but also because wanting faith without which also it is impossible to please god they must lack this effect of it euen the quiet fruite of righteousnesse and a good conscience before God and men But let vs proceed to some further exceptions they make against this truth Some of them say that is not presently performed which is promised therefore from this that God hath promised vs saluation it will not follow that wee presently laye hold thereon and therefore we cannot from the promise that is made vnto vs concerning our saluation conclude that we ought to bee sure concerning it as if it were already accomplished and performed There are many things to be said to this exception or obiection We denie not this that God doth not alwaies presently performe the things he hath promised but that this should be inferred that therefore we should doubt of the accomplishment of them in that time that god hath set with him selfe from before all times is neither sauourie in it selfe nor will follow from the antecedēt I will put one case that shall make it as plaine as possibly can be Our Sauiour Christ was promised to our first parents presently after the fal to be the person by whōe God would reconcile the world vnto himself And yet he was not manifested in the flesh many thousands of yeares after What should they then or those that did succeede them after haue doubted of the accomplishment of this most sweet comfortable promise because it was not presently performed Away with such wickednes I would faine see a reason for this why wee should not as well doubt of that which is past so many hūdred or thousand of yeares if you will because it is not presently performed or we behold it not with our eies or haue the rest of our senses satisfied therin as doubt of that which in the strēgth power of gods promise is to be performed in time because it is not presently done why may not a man as safely infer euen by the contrary and that also as in respect of the godly that if they wil haue them to doubt of the accōplishment of gods promises because they ar differred they must not feare but tremble with the diuel dāned as in regard of the iudgmēt vengeance that is for to come Nay I will say more if this be right that they propound as in regard of the faithfull that they should doubt because it is not by and by performed that is promised that thē the wicked need not feare or doubt as in respect of the wrath that is threatned because it is delaied for of contrary things there is the contrary reason or consideration and we know that to be true which the holy ghost speaketh in the booke of the preacher Though a sinner doe euill a hundreth times and God prolong his daies yet I know it shall be well with them that feare the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies but shall be like a shaddowe because he feareth not before God Me thinketh rather this would follow God manie times for causes reasons best knowne vnto himselfe differreth the performance of his promises and the execution of his wrath therefore they will certainelie come because he is no changling Can we say in reason that which is differred is not taken away and can we not much more saye in christian religion wherein this is taught vs to be the nature of faith and hope not so much to regard things present as those that are to come for faith that is seene is no faith and therefore is here commended Hebre. 11. that being warned of God concerning thinges which were as yet not seene and mooued with the reuerence he prepared the arke to the sauing of his houshold affirme the same wee haue a by word amongst vs that were it not for hope the heart would breake Let vs labour herein according to trueth and godlinesse able with patience and comfort to support vs euen vnto the comming of our Lord Iesus Christ to end all our miseries and to make perfect our felicitie and ioy Whatsoeuer it be this is certaine that whatsoeuer god promiseth vnto his people he doeth assuredly and without fayling accomplish and perform the same vnto them though happily not so soone as the word hath passed him for so it might be they would make no great account of the fauour promised
death as the Apostle Saint Paule sheweth in the sixt to the Romaines vers 23. But thou art a sinner yea euen couered as if it were with thy sinne and that thyne ovvne conscience doth testifie against thee Therefore thou art worthie of eternall death yea thou canst looke for nothing but death and euerlasting punishment A sore reason and it will no doubt much shake the minde vnlesse it be well aunswered and therefore good reason that we should looke wel throughly into it and the rather because Sathan that otherwise of himselfe is the father of lyes and lyers and therefore can speake nothing doth at the least in outwarde shewe speake the trueth here VVherein first for this and all other his suggestions let vs mark that whensoeuer he speaketh the trueth yet he doth it not with a true minde neither in the same aymeth at a true or right ende The trueth of these thinges are propounded in the worde and indeed from thence also to be prooued if need be Howbeit they are there deliuered by God with one affection and to one end hereby Satan pressed vrged with another minde and to another end God reuealeth the with a minde to humble men in themselus in their owne corruption that so they might be exalted through his goodnes But Sathan setteth out their sinne with a hart purpose to swallow them vp with distrust cōdēnatiō This if we know not being deceiued through the outward shew appearance of truth we shal easily be ouerthrown but if we vnderstād beleeue it it shall be so far off frō hurting vs that it shall rather tēd to our furtherāce in the faith of gods mercies to the feeling of our vnworthines that so we may haue iust occasion to say of our selues that where sin hath abounded there grace hath ouer abounded also But more particularly to aunswer the seueral parts of this subtle sillogisme of Satan For the proposition we answer by distinction or respect as we may say He that is a sinner is vnvvorthy to be saued yea most vvorthy euerlastingly to perish This is true we confesse it if we consider man in himself or in his own nature or as he persisteth remaineth or vnles he haue through the satisfactiō obedience of Christ his sinnes pardoned because in the 1. we know our sinns withhold good things from vs and make a separation betwixt god and vs and wee are by nature the children of wrath as other men And in the second we are sure that the righteousnesse satisfaction and obedience of Christ being of infinite merite is able powerfull and sufficient inough to alter the state and condition because Christs satisfaction and the worthinesse of his suffrings is in such sorte imputed to euerie one that beleeueth that it is accoūted indeed be come his own Cōcerning the assumption or minor I saye for my selfe in particular that I am not such a one as thou Satan saist I am for my nature is changed I haue in some measure put of the old man and am renued into knowledge acccording to the image of him that hath created me so also haue my sinnes through Christs obedience bin defaced blotted out stād euen before god in the cōmunication of righteousnes as though I had neuer transgressed Therefore though I will not deny but in respect of my self I am vnworthy to be saued and indeede most worthy to perish and therefore may truely say as the prophet doth Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Yet in Christ for Christs sake who is the onely beloued of God and in whome alone the father is well pleased who also hath absolutely satisfied the wrath of God and answered for me whatsoeuer was against me sure I am I am worthy to be saued and vtterly vnworthy to perish or to be cast away The reason is because Christs worthynes which is most perfect pure is imputed vnto me and is indeede become mine as effectually yea I am perswaded more effectually by howe much he is more excellent and effectuall then my selfe though I were neuer so innocent and righteous as if I my selfe fulfilled all righteousnes For this I am sure of looke what Christ did he did it not for himselfe for he stood in no need of any such obedience because he neuer transgcessed but accomplished it for me and for my saluation and therefore I may in my measure safely say as the Apostle doth Gal. 2.20 I am crucified with Christ but I liue yet not I any more but Christ liueth in me and in that that I novve liue in the flesh I liue by the faith in that sonne of God who hath loued me and hath giuen himselfe for me Which indeede is the euerlasting and vnmooueable voice of the Gospell that being conuerted to God I might assuredly resolue this with my selfe that I shall for Christ Iesus sake my Mediatour and redeemer be certainly receiued into fauour and for his worthinesse though not for any of mine owne for indeede I haue none but all vnworthinesse and accepted before him In confidence whereof also I can in some sort and sense say for my selfe others as the holy prophet of God Daniel doth chapter 9. we doe not present our supplicatiōs before thee for our righteousnesse but for thy great and tender mercies yea heare vs for the Lords sake It may be that notwithstanding this full fit answere Satan who goeth about continually like a roaring Lion seeking alwaies to deuoure vs will not giue ouer to presse vs further saying he that is exceedinly iust cannot or will not leaue thing vnpunishmed but will haue his iustice fully and wholly satisfied But God is exceedingly iust and a most grieuous reuenger and punisher of all sinnes yea his iustice is altogether vnchangeable Therefore God will leaue nothing vnpunished but will haue his iustice absolutely satisfied and will cast thee away not comformable to his iustice To this we may aunswere in some sort before to the obiection touching the greatnesse and grieuousnes of our transgressions He presseth vpō vs Gods iustice not with a mind that he hath to commend it for he rather condemneth it and all other good things in God euen as he doth the dietie it selfe but of a purpose to ouerwhelme vs and swallow vs vp therewithall if it may be But why may not we in some sort speake to Satan in this behalfe euē as God shall speake to the wicked his imps What hast thou to doe to declare my ordinances that thou shouldst take my couenāt in thy mouth or why may we not say vnto him assaulting our selues or tempting others and labouring thereby to let the good work of the Lord in vs. The Lord rebuke thee O Sathan euen the Lord that hath chosen Ierusalem reprooue thee Is not this a brand takē out of the fire But we say more particularly He that is exceedingly
it consisteth of two natures the godhead and the manhood therfore is his obedience an absolute and full satisfaction for the sinnes of all the world euen as it is plainely said 1. Ioh. 2. He is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world meaning it of the efficacie of Christs death in the excellencie and absolutenesse of it as in regard of it selfe and as in respect of men of al sorts and of all ages and all places so that this benefite belongeth not to the Iewes only as many might imagine but also to other nations And for this cause is it indeed that Christ is said Rom. 10. to be the ende and fulfilling of the lawe for righteousnes and saluation to euerie one that beleeueth Euen as he saith in another place to the Iewe first and also to the graecian for there is no respect of persons vvith God Romaines the second And this Christ indeed hath God set out to be a reconciliation through faith in his bloode that so we might he iustified freely by his grace through the redemption that is in him To be short he was by the very decre and counsel of all the persons of the diety sent into the world and made subiect for a while vnto the law that he might redeeme vs from the lawe and the curse due vnto vs contained therein according to which the Apostle saith Gal. 4. when the fulnes of time was come God sent his sonne made of a womaÌ„ made vnder the law that he might redeeme theÌ„ that were vnder it so we receiue the adoptioÌ„ of sonns Him therefore and his obedience and satisfaction when by the eye of a true and a liuely faith I looke vpon by the stroÌ„g haÌ„d of the same faith I apply vnto my selfe then there is nothing in the world or out of the world be it from mine owne diffidence and distrustfulnesse or Satans malice that can either accuse me or condeÌ„ne me For I haue alwaies in readines by me yea within me by the suggestion of the spirit out of the rich treasure of the word which I may oppose against all the accusations of the lawe whatsoeuer and by meanes whereof I may stand euen in the very face and presence of the iudgement of God as comfortably and boldly as if I my selfe had in all respects satisfied the lawe of God nay I will say more coÌ„fortably boldly by much by howe much God and man ioyned togeather in one person hath for me wrought a more absolute obedience and righteousnes then I or al flesh could haue done had we coÌ„tinued in our first estate of innocency and holinesse Of which if any doubt and would be satisfied for it let him read the whole seuenth chapter of the epistle to the Romans there he shall finde this point confirmed and many other singular matters of sound and strong consolation propounded 3 But all this notwithstanding Satan will obiect against thee the imperfections and deserts that cleaue vnto thee and thy best works saying Though thou haue in Christ a thorow satisfaction made for the punishment of thy sinnes perfect righteousnesse yet sinne rest and remaine in thee as for example both thy originall and many actuall transgressions for which God will set himselfe against thee And then howe canst thou appeare or stand before God the iust iudge of the world yea such a one as hateth all manner of filthinesse though neuer so smale This is a strong temptatioÌ„ I confesse howbeit not such but that it may be fully satisfied and aunswered by trueth out of the worde And first I say marke this still that Sathan speaketh true things but not to a true right ende For that we haue yet sinne within vs both originall and actuall it is as cleare certaine as the Suune shineth at noone day But why hath god left them within vs is it to depresse our consciences aboue measure or in the memorie and sight of them to throw vs downe to damnation No verely Sathan indeede setteth them before vs to that purpose But God doth it to humble vs in our selues before him and to adde an edge vnto our supplications and praiers that so they may be more piercing then otherwise And this we may see in Paul who saith of himsefe that lest he should be puffed vp through aboundance or excellencie of reuelations there was giuen vnto him a pricke in the flesh and Sathan as an Angel to buffet him and for the remouing of theÌ„ he praied the Lord thrise yet receiued no other answere but this gods grace was sufficient for him and the Lords strength should be perfected through mans weaknes Yea this is that that the Apostle speaketh in his owne name and of himselfe as also in the names of the regenerate and of them Rom. 7. saying I alone not that which I doe for what I would that doe I not but what I hate that doe I If I doe then that I would not I consent to the lawe that it is good Howebeit it is no more I that doe it but sinne that dwelleth in me For this I am sure of that in me that is in my flesh dwelleth no good thing for though to will be present with me yet I find no means in my selfe to performe that which is good And in this notable discourse he holdeth on euen vnto the end of the chap. which I would intreat the godly reader carefully to to viewe and thinke vpon for surely he shall find there much tending to the answering of this temptation And to the same end he saith Gal. 5. The flesh lusteth against the spirit and the spirit against the flesh and these are one contrary one to another so that ye cannot doe the same things that ye would To all which we may adde for the further satisfaction of this dout in our hearts and the stopping of Sathans mouth if it may be that these our sinnes whether they be originall or actuall past or present many or fewe come not into accouÌ„t or reckoning before God neither are they neither shall be laid vnto our charge the reason is because they are omitted through the death and obedience of Christ I am now through Gods goodnesse and faith in Christ incorporated as it were into his body and be come flesh of his flesh and bones of his bones yea as I may say made one with him so that nowe this great grace beeing bestowed vpon me and I hauing that precious gift of faith wrought in me to apply it to my selfe the Lord can or wil no more refuse or condeme then Iesus Christ himselfe which I think the Apostle meaneth by these notable and comfortable speeches namely Ephâ—siaÌ„s the fourth By Christ all the wholle body beeing coupled and knit togeather by euery ioint for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of of the
bodie vnto the edifying of it selfe in loue And Cor. 2. We are rooted built in him and stablished in faith whereof all the body furnished and knit togeather by ioints and bandes increaseth with the increasing of God Lastly in as these sinnes doe not raign in me or ouer rule by that but that they are mastered and beaten downe by the grace of the spirit plentifully shed abroad in into my heart and powerfully prevailing against my corruption one while whilest it doth in a notable measure subdue iniquitie present in me and another while whilest after sinne committed it raiseth me vp to repeÌ„tance and amendement so that I lie not sleeping and snorting in sinne as the wicked but theese sinnes are through the mightie operation and working of the holy Chost daily by little and little more and more purged in me scoured from me in this life by beginning if I may so say here and by consummation perfection in the life that is to be reuealed 4 And therefore the assault that he maketh against vs is by an argumeÌ„t framed thus Innumerable men and women perish and are condemned as whom Christ and righteousnes doth no whit at all profit but thou art of that number as appeareth by this because thou art no whit better then they that worsest rather therefore thou art damned Hereunto I answer that the truth of this proposition I willingly consent vnto namely that innumerable persons perish and are condemned but yet with this exception that the cause thereof is not in any impotencie or weaknes of Christs death and righteousnes for that is of most large yea of infinite merit as hath bin shewed alreadie but by reason that they themselues doe not beleeue Fos as that is true in the faithfull which our Sauiour vttereth in a most vehement affirmation saying Ioh. 5. Verily verily I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life So that againe must be verified in the vnbeleeuers which he saith els where Ioh. 3.18 He that beleeueth not is coÌ„demned alreadie because he hath not beleeued in the name of the onely begotten sonne of God And for the minor I charge it with two faults first that it is false as when he saith thou art one of that number and very vncerten in the other words or if thou wilt reason of the assertion because thou art no whit better then they but worse rather For first when he saith I am one of them he doth not onely euill as in regard of himselfe taking Gods office vpon him to whom alone as vengeance so all true sound iudgement appertaineth but affirmeth falsly that which he can neuer prooue nay the contrarie whereof I am able to shewe and that not onely by mine owne iudgement which happily might be suspected in mine owne cause and yet speaking the truth I see no reason why I should not as well be beleeued for my selfe as Satan against me but euen from the testimonie and witnes of Gods holy word I know I am faithful and I am confirmed in the truth and certentie of the perswasion because I doe not in an euil or idle opinion but in true and certen faith lay hold of Christ and stay and settle my selfe wholly and onely vpon him This no heatheÌ„ Idolater can doe because he is not only without Christ but without God in the worlde This no Mahometist or Iewe can performe because they denye him and defie him from their heartes This no counterfeited or corrupt christian can accomplish For the false christian as papistes ioyne their workes at the least with him and the carnall professour in the corrupt course of his conuersation denies his power to mortification and sanctification Therefore I separated from all and euerye one of them in strength of perswasion in particular application and the fruites of faith and blessed obedience cannot perish But maye truelye and effectuallye saye that Christ Iesus dwelling in my hearte and making me fruitefull to good workes and I againe beeing thereby in him there is no condemnation to me nor anye such yea I am throughly and certainelye perswaded That neither life nor death heigth nor breadth thinges present nor thinges to come are able to separate me from the loue of God tovvards me vvhich is in Christ Iesus As for the vncertaintie of the coÌ„firmation it is apparant by this that though Sathan knowe vs all to bee tainted in AdaÌ„ yet he knoweth not in whom the power of corruption preuaileth most or more The wicked cannot discerne of them of another no not one of them well of their hearts as we see euen particularly by this that many times they are not only blind but senselesse also and yet a man would thinke that they should be as wel able either to know the heigth and hainousnesse of one anothers corruption or their owne as Sathan should bee acquainted with theirs And if Sathan cannot tell whether I bee worse then they he lesse knoweth whether I bee in anye measure of mercie better then they for by reason of the fulnesse of his owne corruption he can much better discerne of euill then any whit at all of good by reason of his aduersnesse and waye-wardnesse and vnto wardnesse thereto But be it as it may be we will yeeld him the hardest that I am such a one to wit by nature yet am I another man by grace and adoption which varieth the state And though I were in my selfe of my selfe no whit better then others nay I will say more worse then others if god be pleased to account otherwise of me what is that to Sathan sith God will haue mercy vpon whomsoeuer he will haue mercy wil cause me and others to feele and finde that true in our selues that the Apostle saith in the generall doctrine of the word where sin hath abounded there grace hath ouer abounded and freelye confesseth of himselfe that God had mercie on him the chiefe of all sinners And therfore I am so farre of from despâ—ire in my selfe though it be true that in that respect I may couer my face with shame that I may rather greatly comforte my selfe because in this life Gods fauour and good will doth not in any thing so plainely appeare as in the forgiuenesse of my sinns But Sathan will yet againe presse and vrge this further thus The faithfâ—â— verily are not damned but saued by Christ But thou art not faithfull or hast not faith therefore thou canst not be saued by Christ but must notwithstaÌ„ding for the want of thy faith remaine stil vnder condemnation For aunswer whereto I say still notwithstanding all thy oppositioÌ„s Sathan that I haue faith and doe beleeue And if thou wilt aske how I know it or can be assured of it I will shew thee Christ our Sauiour telleth vs that we shall know the tree by the fruite from the effects