they must needes be disquieted that are subiect to it for how can it be that he that knoweth he hath God for his iudge and not for his father as the faithfull people onely haue him so cā be quiet in minde beeing in his owne heart guiltie of horrible sinne as against God himselfe in heauen so against men vpō earth And therefore we may safely say that a wicked person is either not at all quiet or els the grace that he would seme to haue is nothing els but securitie or senselesnes and this feare is amplified by comparison of the greater namely God and his iudgement into which amplification he entreth not so much for thē to whome he wrote though it may be true they had some need and vse of it as for others that would not easily be brought to feeling that so stong either with the testimony of their owne heart or with the greatnesse of Gods wrath and iudgement against them for sinne or with this terrible and heauy threatning or with some one thing or other they might stoupe learne to be humbled Now what is this to doubting specialy in the faithfull whome Iohn laboureth to raise vp to an assured hope by their faith towards God and love to the Saints or brethren or if you will to the wicked what is it to them who for the most part are so farre from doubting that they almost feare no euill either here or els where but as if it were being in a letargie or dead sleepe or senslesnes passe three daies without feare yea without conscience But if this either doe not please or satisfie we may say further that he speaketh here of a set purpose that men haue to doe euill or to sinne as we say against consciēce he meaning that such manner of persons so long as they continue in that perswasion and practise also that they can hardly or not at all determine touching the certenty of our saluation by the testimony of their owne hearts because they haue a sting within them that witnesseth the contrary For this we must knowe that faith and a good conscience are vnseperable companions and goe as it were arme in arme togeather as the Apostle sheweth 1. Tim. 1.19 Yea and that the fruites accompanying them are neuer vtterly sundred from them but at some one time or another are to be found in their measure where the thinges themselues are and that therefore they that haue a good conscience haue boldnesse towards God and are well certified of his grace and their owne saluation thereby And that this in his meaning indeed it may appeare by sundry words before going as when he saith By this that is true and sincere loue to our brethren we knowe that we are of the truth that is belong vnto God whome he signifieth also in the words following when be saith and shall before him assure our hearts which assurance bringing with it peace and tranquillitie cannot but shut out and kill as it were all doubting And againe in the words following when he saith hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. And therefore we may see that this place weakeneth our aduersaries doctrine rather then that it doth any manner of way confirme strengthen it But if they will further vrge it as some of them doe and say there is no man but he is accused in his heart and conscience and therefore no man can haue confidence or boldnesse before God We tell them first that the argument followeth not for though the antecedent be trve that euery good man especially is stung more or lesse yet the consequent is not good because thouhh it be tru that as in regard of himselfe and of his sinne and vnworthines thereby he can haue litle or no assurance yet as in respect of God his word his spirite Christs absolute obedience c. he may haue hope and boldnes Secondly we say that it is no good or sound reasoning to reason from the facts of men to or for the doctrine of God For mans facts for the most part are euill and vnlawfull whereas all the doctrines of God are true and holie euen as he himselfe though men either in practise or perswasion would condemne him or thē yet shall he be iust when he speaketh and pute when he iudgeth Facts expresse or shewe things done but neuer declare much lesse proue the lawefulnes of the things practised Besides though wee denie not but that euen the faithful are not onely conuinced but condemned in their heart and perswasion when they consider their vnworthinesse yet feare we not also to affirme that euen then they are absolued and cleared also for so often as they looke vnto themselues and sinne they must of necessitie be pricked and terrified because sinne seene and felt indeed can bring forth as in respect of it selfe no better fruite But on the other side when they behold Christ crucified and runne vnto the sacrifice of his death not onely of absolute but of infinite merite they finde in themselues an assured peace as the Apostle also declareth Romaines 5. where he saith Then beeing iustified by faith vve haue peace towards God through our Lord Iesus Christ and in another place he affirmeth that through Christ we haue boldnes and entrance with confidence by faith in him And let this suffice for aunswer to the testimonies and texts of Scripture which our aduersaries for the establishing of doubting and distrust in the minds of the godlie doe vsually bring out of the old new Testamēt With which we haue dealt first answered them because they make them the principall bullwarks and butteresses of this tottering wall And indeed had they beene truely alleadged such as wee might haue rested and relied our selues vpon but beeing produced as they are we see there is nothing in them but vanity they that will accept them beeing so offred are like to be bound vp in the winges of the winde carried away through the fcircenes of the iudgement of God against them to eternall destruction Now we come to their arguments drawne from humane authoritie which are of two sortes that is to saye either reasons and arguments or authoritie testimonies of ecclesiasticall writers The reasons are manie as mans heart is cunning to deuise and his braine busilie beating vpon vanitie lies euen to vphold the same what he can For our owne parts we will deale no otherwise here then as wee haue done in the texts they haue alleadged namely amongst manie take those that are most materiall and confute thē which beeing once fully and sufficiently aunswered all the rest beeing weaker then water will fall to the ground and euen be spilt as it were of their owne accord 1 Their first argument is couched or framed thus He that cannot know all his sinnes he cannot know whether he please God and of this proposition they render this reason for it may
doe so sinne in superfluitie least their euill example might infect others or else to haue some when they eate and drinke to put them in minde to put a knife vnto their throats or to allowe them lesse that so they might not by abusing of Gods creatures increase their owne sinne and hale iudgement vpon the whole house And the like maye wee affirme of the doctrine of God which is or at the least should bee the spirituall foode and drinke of our soules And thus hitherto wee haue not onely largelie but truelie I am sure aunswered whatsoeuer they haue obiected at the least wise the most materiall and forcible argumentes that they make either to vpholde their owne vanitie or errour or to assault the inuiolable and inuincible trueth of God Nowe there remaineth an aunswer to such places as they cite or quoate out of the auncient Fathers or Doctours of the Church which labour specially as in regard of the ignorant who are not well acquainted with their writinges wee might verie well spare were it not that wee would glady stoppe the mouthes of their aduersaries in all that they do or can bring for themselues whether it be in substance or shew How be it herein to put downe euery particular place doctor that they vse or abuse rather I minde not for besides that it would bee infinitely tedious it would bee also vnnecessarie or superfluous for the aunswering of one or two all the rest saying nothing at the least-wise for matter though now and then they varie in the manner but what others haue said shall be the answering of them all And therefore it shall be best herein to be as short as wee may conueniently yet as plaine as possiblie we can that so the trueth of the Lord may breake forth and be imbraced in her glorie 1 The first father that they doe alleadge is Augustine and out of him a place in his 23. tractat vpon Iohn wher he saith The minde is tossed betweene hope and despaire It is to be feared least hope hurt or kill thee that whilest thou hopest much concerning gods mercy thou shouldst fall into his iudgement And againe it is to be feared least desperation should destroy thee that whilest thou thinkest the great and grieuous sinnes vvhich thou hast committed are not pardoned thou shouldst not repent and so incurre his iudgement We may frame diuerse aunswers to this place As for example when he saith it is to be feared least hope hurt thee c. He vseth the name of hope not in his good and naturall meaning as it is both vsed and pressed vpon vs in the holie Scripturs but by abusion as S. Iames doth the word of faith in his second chapter or else according to that conceit or imagination that these secure men had of that which in themselues they tooke to be hope And though this bee true and may sufficiently aunswer the place yet further I say that Augustin in these words doth not speak simply against christian hope for that had beene to haue condemned that which the holy ghost hath commended and to haue disprooued that which he approoueth in many places of the word but against such a conceited hope if I maye giue it the name of hope or idle conceit rather swimming imagination as maketh men secure carelesse and negligent in the obedience or keeping of gods commaundements For first this is Augustins drift and purpose namely to admonish men of boldnes or licenciousnes in sinning which ariseth in men either frō a false hope of easily obtaining pardon or els frō the contrary that is distrust of saluation or from imagination that sinne is but some light and trifling thing And that this is his meaning indeed it may appeare by some speaches that goe not much before these that our aduersaries alleadge as whē he saith wherefore from either of them that is to say both hoping and despairing which are contrarie affections men are in daunger By hoping a man is deceiued when he saieth God is good God is mercifull I will doe whatsoeuer pleaseth me or liketh me I will giue my lusts the reines and lay the bridle in their necke Why so because God is mercifull gracious c. These men are in daunger of hope As they on the other side of desperation who when they haue fallen into grieuous sinnes c. as it followeth in the father By which we may see what manner of hope it is that he condemneth not the certainetie which wee according to the Scriptures teach is to bee fixed in Christ alone and his merits or Gods mercie through him and which for the certainetie and assurednesse of it is said in the word to bee as it were the anchor of the soule both sure and stedfast but such a one as al they that abuse Gods grace vnto wantonnes and sinne do wickedly forge frame vnto themselues To bee short he shutteth vp in this place or matter with the wordes of Christ vnto the adulterous woman Neither doe I condemne thee But beeing made sure for that which is past be heedy for things to come neither will I cōdēne thee for some smale good that thou hast omitted keep that which I haue cōmaūded thee that so thou maist haue performed that which I haue promised thee By which wordes appeareth that he mindeth not here to establish doubting or distrustfulnesse touching saluation neither yet to deliuer any thing against the assured hope of our soules for if he had done so he had spoken against the trueth of God and his word but that he laboureth to remooue the one and indeed to establish confirme the other whilest he assaieth as to humble the hard stony harted so to instruct the tender and afflicted conscience which he would not or could not haue done if he had meant to haue approoued of distrust or doubting for how can the conscience buffeted and beaten with feare receiue consolation thereby 2 Secondly they alleadge another saying which the same Augustine hath in his second booke of the city of god chap. 12. Where he saith speaking euen of good and holie men as it should seeme who though they be assured of the reward of their perseuerance yet are become vncertaine concerning perseuerance it selfe For vvhat man is he that knoweth he shall continue in the action of vvelldoing and proceeding in righteousnesse vnto the ende vnlesse by some speciall or particular reuelation he be thereof certified from him who in his iust iudgement doeth not instruct all men concerning this matter and yet for all that faileth or deceiueth none Here say our aduersaries Augustine plainely denieth that the Saints are sure of their perseuerance and continuance euen vnto the ende But none shall be saued but he that continueth vnto the ende Augustine therefore denieth that men are or can be assured concerning their saluation To all this we aunswer that Augustine speaketh here of such an vncertaintie and ignorance as is opposite not vnto
sound and steadfast faith there followeth a certaine sense and feeling of comfort and ioy according to which it is said 2. Chro. 20. Put your trust in the Lord your god and yee shall be assured And these motions senses or feelings are not certainely of humane reason or of flesh and blood as we say for then they should be in all men alike or els nature should be an vnequall distributer of her fauours and they should be propped also vp with some outward experiēce but that is not so for they are staied vpon the word promise of God that not only without respect of outward and naturall things but euen contrary to the reason of nature and flesh which as we may see in the sufferings of the Saintes and Martyrdome of Gods people who rūne through fire and water being supported with the power of a mighty perswasion from God of which the wise mē of this world know nothing or vnderstād so we may behold it likewise in Abraham the friend of God and the father of the faithful who not once and away as we say in the matter of his owne withered body and his wife Sarahs barren wombe cōceiued hope of hauing a sonne according to promise Rom. 4.19.8 but also in the offering of Isaac his sonne he beleeuing that God was able to raise him vp from the dead from whence after a sort he receiued him as the Apostle noteth in the 11. chap. of his epistle to the Hebrewes verse 19. 13 There remaineth the thirteenth or last argument which they vsually make for the maintenance of their corrupt doctrine touching doubting which though it come in the last place hath as little force as any of the former if not lesse And they frame it after this māner The doctrine that begetteth or brinforth carnall carelesnesse and fleshly security is not to be commonly propounded and deliuered to the people The doctrine that teacheth certainty and assurance of saluation and Gods grace concerning the same and manifold fauours besides in very many begetteth and bringeth forth carnall security therefore though it were true in it selfe yet it is not to deliuered vnto the people We aunswere first vnto the maior that look what doctrine in and of it selfe breedeth or bringeth forth such badde effects it should at no hand be deliuered because men through their corruption and Satans malice prone ready enough to sinne and condemnation should not by false erronious opinions in themselues or by dangerous consequences from them be thrust headlongly into eternal iudgement As for example the doctrine of mens merites amongst Papists and the satisfying of sinne deliuerie of soules specially out of purgatory by masses diriges trentalles c. because in their owne nature they make men presumteous and carelesse also whilest by other mē their sinnes may be answered Gods iudgement satisfied should not be either publikely or priuatly propounded and the same may we affirme of all other doctrines of the like nature But if there be any true and holy doctrine vpon which this blame lighteth or is said through the malice and transgression of men or by occasion as we say or through the fault negligence or ignorance of them that abuse it or are offended at it or by it there is no reason it should be silent or dumme as we may say then that the sunne should be taken from vs because it annoyeth sore eyes yea sometime increaseth th infectiō of the plague by reason of the badde bodies that be tainted therewith or that meate and drinke should be with held from all because some eate to surffetting and drinke to drunkennesse To make this plain by some examples out of the word What is more sweete then the doctrine of Gods grace And yet because some turne it into wantonnesse as in the Apostles time and our daies shall it not therefore be heard sound in the Churches of God what is more comfortable then the doctrine of forgiunesse of sinnes through Christs obediēce And yet because some then and nowe adaies also hearing this that where sinne hath aboūded there grace hath abounded much more did and doe shamelesly and gracelesly vtter these wordes let vs continue in sinne that grace may abound shall not therefore this be propounded vnto the people The like may we saie of this point controuerted It were to much indignity and dishonour offered vnto God to make his truth subiect vnto mēs corruption And it were to much iniury and iniustice to men specially to the Godly and amongst them to those that mourne in Sion to haue with held from their eies eares and hearts the very life of their soules and the better halfe as we may say of the gospel the doctrine I meane of the forgiuenesse of sinnes For as this is true that the abusing of true doctrine doth not abolish the doctrine it selfe because it is sure and permanent euen as God the author thereof is cānot be bettered or made worse be humane corruption specially as in regard of it owne nature so this is certē also that in al godly wisdome and vnderstanding rather the abuse of it should be taken away then the doctrine it selfe with held or if that cannot be yet the same deliuered with such holy cautions as in respect of the vngodly that they be charged in the name of the Lord Iesus but to lay vncleane or violent handes vpon the sacred trueth of God not belonging vnto them and such comfort to the godly that it should rather speake in a cleare and loud voice then be mute and dumbe as we say in the Church And this besides that it is gods owne ordinance and therfore should preuaile it is more equall in all vpright iudgement and therefore also to be imbraced To the minor affirming that the doctrine teaching certenty of saluation c. maketh men secure and carelesse we answere that it is not so if they consider the doctrine either as it commeth from God or in it selfe or owne nature for so it giueth great glory vnto God to whome alone belongeth mercy and forgiuenesse of sinnes and ministreth much cōfort vnto vs whilest the assurance of these things as we see by the truth of the doctrine dependeth not vpon our selues but vpon God alone otherwise if they regard it in the fault of men abusing the same as we will not deny but that some there are that so abuse it so yet we cannot consent vnto this that for this their foule fault and sinne other men that haue better grace should be punished with the wante or lacke of this trueth of God no more then we would approoue of this that because in some great persons house one is giuen to drunkennesse and another to gourmandise therfore they that soberly and temperatly vse the plēty of the family should not haue meate or drinke or that daiely alloweance which they were wont to inioy But indeed it were much more safe and equall either to expell them that
may be comfortable also vnto him in glorie or else that we if it seeme so good vnto him being made as a maÌ„ may say gasing-stocks to men and angells and all the world he might declate in vs what is the wonderfull power and efficacy of the holy ghost in fraile and weake vessels which as it is many waies made manifest so doeth it appeare in the crowne of martyrdome suffering for trueth and in the strength of temptations we being more then conquerouts through him that loued vs and washed vs in his blood See 2. Cor. 4. ver 7. and 12. ver 9. and also Col. 1.24 And the like may we saye touching death which through the death of Christ is so sanctified vnto mee that I doe not onely triumph ouer it saying death where is thy sting hell where it thy victorie but find it to be a speedie passage and ready way for me vnto eternal life Therfore so farre of am I from beeing hindred by afflictions and death that I know these things as all other shall work vnto my good shall serue for the furthering yea for the perfecting of my saluation Rom. 8.28 I also assuring my heart that Christ hath deliuered me from the power of death and that I shall in and through Christ escape from death and passe vnto euerlasting life euen as he himselfe plainely affirmeth Ioh. 5.14 2 Secondly he obiecteth thus It is not sufficient that thy sinnes are satisfied and aunswered for by another or that thine iniquities are pardoned but besides it is of necessitie required that thou be righteous and doest perfectly obserue the law of God that is that thou doest perfectly loue god and thy neighbour For vnlesse thou haue this righteousnes indeed thou caÌ„st not escap the wrath curse of God but this righteousnes thou hast not nether caÌ„st haue indeed in this life therfore thou must of necessitie be vnder condeÌ„natioÌ„ We cannot aunswer to this temptation but euen as to the former yea and indeed almost to all other also that is hauing respect vnto Christ who hath not onely indured the punishment due vnto me for my sinnes but also performed perfect righteousnes yea and the same such as the very law doth require that not for himselfe because he needed none but for me hath he done all that he did fullfilled euen the whole law Which if any man doubt of or call into question let him but consider Christs own words Mat. 3. no doubt but he will giue glorie to God and confesse it Christ there saying let be now for thus it becommeth vs to fullfill all righteousnesse or els that saying in Ro 8. That that was impossible to the law in as much as it was weake because of the flesh God sending his owne sonne in the similitude of sinfull flesh and for sin condemned sinne in the flesh that that righteousnes of the law might be fulfilled in vs vvhich walke not after the flesh but after the spirit And tell me Satan Shall the power of Christs death be effectuall to take away transgression deny this if thou canst or darest And shall not the absolute might infinitnesse of his obedience be strong to make me stand as righteous in the sight of God What was there in all the â—â—we that he hath not absolutly accomplished EueÌ„ his very enimies he hath so hartily perfectly loued that he hath not only prayed for theÌ„ as appeareth in the history of his death but also for numbers of them hath susteined the wrath indignatioÌ„ of God that so he might reconcile theÌ„ to his heauenly father Oh how sweet not onely for the proofe of this point but for the heart conscience of all faithful is that of the Apostle Ro. 5. God setteth out his loue towards vs that whilest we were yet sinners Christ died for vs. Much more theÌ„ being nowe iustified by his blood we shall be saued froÌ„ wrath through him For if when we were enimies vve were reconciled to God by the death of his sonne much more being reconciled vve shall be saued through his life And this absolut righteousnesse of Christ is through Gods goodnesse imputed vnto me and by faith laid hold of and applied to my selfe with which being clothed as with the precious and sweet garmentes of my elder brother I cannot but please God and stande righteousse in his light as the brother of Christ yea as one of gods heirs yea which is more an heire annexed with Christ himselfe And therefore may truely comfortably say as the Apostle doth in the same place of Ro. 8. Hath not God spared his owne sonne but giuen him for vs al to death how shall he not with him giue vs all thinges also If all things vvhy not then also absolute righteousnes who shall lay any thing to the charge of gods chosen It is god that iustifieth vvho shall condemne c. as followeth most comfortably Yea but it may bee that Sathan will yet further vrge this pointe what can another mans righteousnes auaile or profit thee seeing that the law presseth this vpon thee thou shalt loue thy neighbour c. Thou shalt not couet thy neighbours house c. And the Scripture telleth vs the soule that sinneth that shall die the death Ezec. 18. And again there shall be wrath and indignation vpon euerye soule of euerie man that doth euill and breaketh the law Ro. 2. vers 9. To this we aunswere though that which hath beene said before concerning the imputation of Christs righteousnesse and gods acceptation of it may serue for an aunswer yet we further adioyne and say It is true that law doth require of euery man his owne righteousnes or hauing failed his satisfaction Herein Sathan is not a lyer but this is it that he faileth in the end of vrging this not of ignoraÌ„ce in himselfe for surely he knoweth it but of malice against vs to bring vs if it could bee to death and damnation What is the ende why the law requireth it or God in his lawe doth demaund the same It is to intimate that there is or can be in vs anye such thing no verily but to cause vs to go out of our selues and to seeke it else where where it may be found And in this respect particularly amongst many other is it that the law is and may be said to be schoolemaister to bring vs and to guide vs to Christ And indeede this is a misterie which beeing either manye ages together much hidden or else not so plainely discouered as now it is is laid open and reueiled vnto vs by the gospell to wit that where mankind was not able to satisfie in his own person the law of God and yet the law might not be destroyed or ouerthrowne God hath made a translation of the lawe into another person which might doe that for mankinde that it could neuer performe for it selfe that is absolutely obserue yea and fullfill the whole lawe Which person because
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
Apostle my grace is sufficient for thee my strength shall be persected through weakenes And why should I make anie doubt of this sith Gods election which is grounded vpon the mutable purpose and decree of God is alwaies firme and sure And sith the word not of man but of god assureth me that those whome the Lord loueth euen vnto the ende he loueth them sith that he that is for vs with vs within vs is stronger and greater then al. And sith euē the verie articles of our faith teach vs to beleeue as the Father to be Almightie whose power no creature is able to withstand so Iesus Christ to be our Lord into whose hands sith the father hath eiuen vs wee are sure no aduersarie power shall pull vs out of the same for he also is not onely constant and firme as the father but almightie also And that saluatiō which he hath wrought for me through his blood and inabled me in the power of the spirite to applye vnto mine owne hearte he will preserue and vpholde in mee together with the gift and grace of perseueraunce so that not fall euen vnto the end and in the end Wherein I am the more setled confirmed not onely by this that he dealeth not with his seruants as men do who beginne and leaue of in the turning of a hand or the twinckling of an eye but looke what worke he beginneth in his he perfecteth the same Neither yet by this that he hath giuen me and the rest of his seruantes gracious promises as that he wil be with vs vnto the ende of the worlde that his spirite shall bring vnto our remembrance the sweet and comfortable wordes of trueth and life but also by this that he hath graciouslye performed it vnto his seruants not onely vpholding them that they haue not beene carried away either with the swaye of sinne in the world or strength of corruption in them selues but euen then when they haue beene fallen in raysing them vp againe as wee see particularly in Dauid who confesseth of himselfe and in himselfe that to bee true through gods goodnesse thou hast deliuered my soule from death mine eies from teares and my feet from falling Psalme 116. And likewise in Peter whom though our Sauiour Christ foretold of Sathans malice against him and the rest of the faithfull vnder this metaphoricall or borrowed terme of desiring to winnowe them as men doe winnowe wheate yet doth withall most comfortably tell him and the rest of the faithfull in him I haue prayed for thee that thy faith faile not wherefore when thou art conuerted strengthen thy brethren And what though others in outward shewe farre better and more stronge then my selfe haue fallen awaye Doeth it therefore followe that I shall doe so likewise I tell thee no Sathan God is aboue all lawe and therefore beyonde all example And what if God to let proude fleshe and bloode vnderstande that they stande not by themselues woulde make some fearefull examples of humaine inconstancie weakenesse and waueringe to the ende that the parties themselues might bee humbled and other learne to feare wilt thou then from thence gather an vniuersall course Or on the other side if God for the comforte of al them that are feeble and weak hearted and handed in Sion would make the meanest of his seruantes most worthye instrumentes to manifeste his strength in their owne weakenesse wilt thou crosse his purpose whose power no creature is able to resist and darest thou discomfort where God goeth about to giue all consolations yea such comforts as no man can giue but he and none can haue but those that belong vnto him Ouer and besides all this god in his word hath giuen me other strong consolations against this temptation or assault of thine for in the second epistle of Timothy and the second chapter against the backe sliding and falling away of others he giueth me these two speciall comforts namely that the elect of which number I am one are out of all danger of any such falling away and againe that such hypocriticall backsliders are knowne to god and not to vs when he saith The strong foundation of god remaineth sure hauing this seale the Lord knoweth who are his And in the second chapter of Saint Iohns first epistle the holy ghost laboureth the same point that so in the mouth of two or three witnesses this as all other trueth might be established and made sure and giueth sundry consolations against it as first that none should be terrified or offended with their faultes because though such had or might haue a place in the Church yet were they neuer of the Church because the Church is the company of the elect which cannot perish and therefore also cannot fall from the grace of God in Christ Secondly because they are annointed of the holy Ghost not onely with true knowledge of saluation and eternal life but with all other graces from the same and namely with the gift of perseuerance but his owne words are most excellent and therefore let vs marke them They went out from vs saith he but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs but ye haue an ointment frō the holy one and knowe all things And nowe with what reason or face cā Irefuse this truth of God so plainely and plentifully propounded and imbrace the lies of Sathan I tell thee I cannot fall away from the grace of god nor fall away from the faith that he hath planted in me vnles I would make God a changeling and vncertaine and that cannot be for the scripture telleth me there is not so much as a shadow of turning in his maiestie which yet that I might be the better perswaded thereof he hath alwaies by performance shewed him selfe at all times and to all his people to be such a one Shewe thou the contrary if thou canst But Sathā further presseth this temptation of mans weaknesse and abilitie to fall away from the acts indeede thereof and the effects following frō the same saying after this sort Thou hast fallen diuers vvaies and at sundry times also and therefore hast lost the faith grace that God gaue thee and so art becōe gods enimie Aud howe canst thou then be assured of fauour at his hand Herevnto I answere that I cannot or will not deny but that I haue fallen and fallen fouly yea diuers waies and sundry times and of this I haue better witnesse then thy word Sathan For first that obseruation of mine own waies that God of his grace hath wrought in me doth testifie vnto me euery day when I rise vp and euery night when I lie down that I haue and doe heinously offend and secondly the texts of holy scripture doth witnes the same as for example 1. king 8. there is not a man but he sinneth and