Answer to a Popish Pamphlet, Article 1
Article. 1.
Papiſt.
The Proteſtants are bound in Conſcience, neuer to aske God forgiueneſſe of their ſinnes.
Proteſtant.
The Proteſtants will rather abiure any point of doctrine, vponupon which this may follow, then, to maintaine their doctrine, for beare the p…rformance of this duty: but neither of both theſe need, as our anſwer will ſhew.
The principall ſyllogiſme for the proofe of this article, omitted, I know not vponupon what reaſon, by this Author, is thus to be concluded.
Whoſoeuer ſinnes grieuouſly, in asking God forgiueneſſe of his ſinnes, is bound in conſcience neuer to aske it.
But the Proteſtants ſinne grieuouſly, in asking God forgiuenes of their ſinnes.
Therefore the Proteſtants are bound in conſcience, neuer to aske God forgiuenes of their ſinnes.
Inſtead of this ſyllogiſme, we hauehave the proofe of the aſſumption.
Papiſt.
Whoſoeuer is aſſured by faith, that his ſinnes are forgiuen A. B. Bucer. in lib. de con. art. de …uſtifi Calum in a…d. cōcil …eſ. 6. & lib. 3. iuſtit c. 2 … 16. 17. & 18 Kem… in exam. con. Tru…. …eſt. 6him▪ ſinneth moſt grieuouſly, in asking God pardon for them.
But all true Proteſtants are aſſured by faith, that their ſinnes are forgiuen them. Ergo.
All true Proteſtants ſinne greiuouſly, in asking pardon of God for them.
The Maior is euident: for who; but an Infidell, or a mad man would demaund of God the creation of the world, which he is aſſured by faith, that God hath already created? or Chriſts incarnation, which already is performed? or the inſtitution of ſacraments, which alreadie is effected? In like maner, who, but an Infidell, or mad man, will demaund pardon of his ſinnes, which he beleeueth already by faith, that God hath forgeuen? For it is a ſigne that he doubteth of that, which hee is bound by faith to beleeue; which doubting faith is flat infidelitie.D.
Moreouer, whatſoeuer we demaund, that we hope to obtaine:Nam quod videt quis, quid …perat…d Rom. 6. but no man hopeth to obtaine that, he alreadie poſſeſſeth: as no man will demaund of God his owne ſoule, or body, becauſe already he poſ…eſſeth them.
The Minor is vndoubted; becauſe this is that liuely faith, whereby the Proteſtants are iuſtified: by this they apprehend Chriſt, by this they applie his merits, and Paſſion vntounto them; and, without this, no man can attaine vntounto Saluation.
Hereupon I will inferre, that no Proteſtant can, with a ſafe conſcience, ſay the Lords prayer. Becauſe he cannot pray, as hee ought without true faith, and call God his father; and, if he hauehave true faith, he cannot, without note of infidelitie, vtter this petition, forgiue vsus our ſinnes: for that moſt aſſuredly he beleeueth, and proteſteth, in the firſt ingreſſe of that praier, that he is the ſonne of God; and conſequently beleueth by faith, that his ſinnes are forgiuen him.
Proteſtant.
The beſt is, we are not charged with denying, that a man is bound to aske God forgiuenes of ſinnes, but only, that we do it againſt that duty, to which in cōſcience we are bound. Therefore, if this cauil were a true challenge, we might happily be thought abſurd, in holding opinions, that cannot agree togeather, but we could not be counted impious; ſince we vrge, and practize continually, and daily praier, for the obtayning of forgiuenes; but this conceit is fancied by Papiſts, not ſo much as fauored by our doctrine. Witnes this poore reaſon of theirs, and our plaine, and true anſwere thereunto.
Whoſoeuer is aſſured by faith, that his ſinnes are forgiuen, ſinneth Propoſition.moſt greuouſly, in asking God pardon for them.
Perhaps ſome man will maruell, that this Papiſt, as it mayA. ſeeme vnneceſſarily, makes ſo often mention of beleeuing by faith, and being aſſured by faith; becauſe there can be no aſſurance, or beleefe but only by faith. But he doth it agreeably to their Popiſh doctrine: which acknowledgeth a kinde of aſſurance, but that, not of faith, but of hope. There is (ſay they,) concerning eueryevery mans owne ſaluation, Certitudo ſpei, Aſſurance of hope, but not Certitudo fidei, Aſſurance of faith.
The reaſon of this diſtinction is, that hope may be deceaued, but faith cannot. Which they would neuer ſay, if they conſidered, that all true Chriſtian hope ariſeth from ſome promiſe made vntounto vsus by God in the Scriptures, whervnto we hauehave intereſt by nothing, but faith. What a vaine thing is it, for a man to hope for ought, at Gods hands, as the world commonly doth, without any likelyhood of obteining it? and what likelyhood can there be, where there is a flat proteſtation to the contrary? namely, that nothing is to be looked for at the hands of God, either by faith, or hope, but in, and for Ieſus Chriſt. All the bleſſings, that Abraham the Father of the faithfull, could make any claime to, were to be held by guift vponupon promiſe. Therefore if we wilbe his children, as we muſt be, if we be faithfull, we hauehave nothing to truſt to, but Gods promiſe in Ieſus Chriſt. Faith then is the ground of Hope, and according to the meaſure of true beleeuing, ſo is the meaſure of all true hoping. Let vsus exemplifie it a little.
Do I hope for euerlaſting life? What reaſon hauehave I to hope for it? the promiſe of God, that proclaimeth pardon of ſinne, and inheritance of Glory to all, that beleeue in his ſonne Ieſus Chriſt. But how doth that concerne me? by reaſon of my faith in Chriſt. So that, if I beleeue not in Chriſt, I doe but deceiue my ſelfe, with a ſhadowe of hope; for true Chriſtian hope I hauehave none.
But I hope I beleeue in Chriſt. But that will not ſerue thy turne. For ſo dooth eueryevery man, that hath heard of Chriſt, and beleeueth the truth of the Goſpell: and yet he is farre from true hope, and from that, which the Papiſts themſelues require of eueryevery Chriſtian. Who teach that eueryevery man, by receauing the Sacrament of Baptiſme, is actually purged from all his ſinnes before committed: which he muſt certainely be perſwaded, and aſſured of. The like they ſay of their ſacraments of penance, and of extreame vnction: Which he, that receaueth dying, hauing a generall Catholicke faith, ſhall ſurely go to heauen, though perhaps through Purgatory. In ſomuch that if he, which is thus prepared, ſhould doubt whether he were ſaued, or no, he ſhould ſinne mortally. Therefore to conclude this point, which I hauehave hit vponupon, this by the waie I ſay it is plaine, that faith limits hope, and that there is no true hope, or reaſon of hoping, but proportionably to the meaſure of beleeuing. Which will eaſilier be acknowledged of vsus, if we remember, that hope in the Scriptures is applied to thoſe things, which we muſt of neceſſitie beleeue by faith. And in deed the true difference betwixt faith, and hope, is not in the diuerſitie of aſſurance, but in the circumſtance of time. Faith reaching to all times paſt, preſent, and to come: hope being reſtrained onelyonly to the future time. A Chriſtian man beleeueth by faith, that God will bleſſe him in all things of this life, ſo farre forth, as it ſhall make for his owne glory, and the beleeuers ſaluation. Therefore alſo he hopeth for this bleſſing from God, not abſolutely, but with thoſe conditions, which faith obſerues in beleeuing. The ſame man beleeues by faith, that becauſe he truſts in Chriſt, he is now in the fauour of God, and ſhall ſo continue for euer. Therefore accordingly he hopes for ſaluation, without any other condition. Of the truth of theſe things I diſpute not, but only bring them to ſhew the nature of hope; which is alwayes fitted according to the nature of the promiſes, which faith reſts vponupon: Where we beleeue conditionally, we hope conditionally: where our faith is abſolute, our hope is ſo too.
That the propoſition is falſe it appeares by the exampleB. To the propoſition. of Dauid. Who praies to God for the pardon of thoſe ſinnes, which he beleeued by faith were forgiuen (for ſo was he aſſured, from the Lord, by the prophet Nathan) vnleſſe we ſhall charge him with infidelity, for not beleeuing the prophet: ſince the ſpeech was ſo plaine, that hee could not but vnderſtand it. I hauehave ſinned againſt the Lord. A plaine, and2. Sam. 12. 13. true Confeſſion The Lord alſo hath put away thy ſinne; thou ſhalt not dye. As plaine, and certaine an abſolution. Will you come in here with your vaine diſtinctions of guilt, and puniſhment, of temporall, and eternall? If you do, it is to no purpoſe. For, whatſoeuer the reſpects were, in which Dauid praied for the forgiuenes of ſinnes, once this is cleere, that he praied for it: and then what remaines, but that you condemne him of ſinning greeuouſly, in asking God pardon for thoſe ſinnes, which he beleeued by faith were forgiuen; or of infidelitie for not beleeuing? But if Dauid, in ſome regard, might craue pardon, when it was already graunted, and beleeued by him to be ſo; be thinke your ſelfe what will become of your propoſition, and how wiſely you hauehave charged vsus with ſinning greeuouſly, for doing that which in ſome reſpect, may be lawfully done.
Now for your diſtinctions, I will not waſt time, nor blot paper to refute them: but onelyonly ſhew, that in this caſe, they cannot helpe you. Which of the former is apparant: becauſe the Prophet preciſely mentions both parts. The Lord hath taken awaie thy ſinne: There is the guilt wipt away. Thou ſhalt not die: There is the puniſhment forgiuen. Yea, you will ſay, the eternall puniſhment, but not the temporall. I pray you whether of the two is it, that God threatens Adam Gen. 2. 18.withall? The day thou eateſt thou ſhalt die the death.
The puniſhment; yea the whole penaltie of the ſtatute concerning ſinne is, Thou ſhalt die. See how God, for the comfort of Dauid, proclaimes this pardon, in the very contrary words, Thou ſhalt not die. Who ſhall perſwade vsus now, that the pardon is leſſe generall, then the penalty.
But is the eternall puniſhment indeed forgiuen? I thinke you miſtake your ſelfe, or els popiſh doctrine hanges but ill fauoredly togeather. For what is that, which you ſay is changed from eternall, to temporall? Is it not the puniſhment due to ſinne? how is it then forgiuen, vnles forgiuenes of ſinnes be nothing els, but a changing of the puniſhment: which if we grant, then Chriſt hath not obteyned any more for vsus, but the altering of the puniſhment; then God hath not pardoned our ſin, but remitted ſomwhat of the penalty. Speake not here of the effect of baptiſme; for, if by forgiueneſſe of ſinnes therein, we are wholy acquitted from the guilt, and puniſhment, why ſhould the ſame words after baptiſme, ſignifie a change of the puniſhment, and not a full pardon? Dauid therefore, in praying for pardon of thoſe ſinnes, which he beleeued by faith were already pardoned, by his practiſe deſtroyed this popiſh reaſon, long before it was hatcht. Nor may you anſwere, that this prayer was for any temporall Calamity, which was layde vponupon him, for this ſinne, becauſe the ſcriptures make theſe requeſts diuers. Hee was threatned by the prophet, that the child borne in adultery2. Sam. 12. 18. Pſa. 32. 3. 4 & 51. 1. 2. ſhould ſurely dye. For the life of the childe he prayes, faſtes, and weepes, but thoſe 2. Pſalmes, I ſpake of, are of another nature; not once mentioning, nor once glancing at any temporall, or outward affliction. And if there be in deede any ſuch dictinction of guilt, and puniſhment, Dauid intreats directly and principally for the former: According to the multitude of thy mercies waſh me throughly &c. EueryEvery verſe expreſſing the anguiſh of a diſtreſſed ſoule, for the conſcience of ſinne cōmitted againſt God, And whereas he makes alſo requeſt to God, for deliuerance from the puniſhment, make me to heare ioy &c. It is manifeſt that this can no wayv. …1. aduantage the Papiſts: becauſe he intreats onelyonly for the aſſurance of forgiuenes, which was to be teſtified vntounto his ſoule, by the feeling of Gods louelove, and his owne reioycing therein; but what makes this for popiſh Purgatory after death, or proud ſatisfaction, in this life? for Dauid promiſed noe ſatisfaction, but a contrite ſpirit, and a broken heart: which is no more; then the firſt entrance into popiſh abſolution, neither, by praying for the ioy of the ſpirit, doth hee beg any exemption from purgatory: becauſe a man may hauehave that, after diuers ſinnes committed, in ſome good meaſure, and yet be lyable to the fire of purgatory: by omitting ſome duties, which he is enioyned by his ghoſtly father to performe. Now the 32. pſalme runs in the ſame maner. Bleſſed is the man &c. here is mention of hauing wickednes forgiuen, ſinne couered, iniquity not imputed, of puniſhmēt not releaſt not a word, or letter. Let vsus go forward, whencePſa 32. 1. v. 2. v 3. proceeded his roaring? euen frō the guilt of his ſinne not felt to be pardoned, I acknowledged my ſin, &c. I cōfeſt my wickednes vntounto thee, & thou forgaueſt the puniſhment of my ſinne. What puniſhment? No doubt that, which Dauid entreated for. But the tēporall puniſhmēts were not forgiuē (I cal thē as the Papiſts do) for both the Child dyed, and Abſolon was raiſed vp out of Dauids owne houſe, & lay with his fathers wiues, in the ſight of the ſonne. What queſtion can there be then, whether Dauid 2. Sam. 12. 14. 18. 2. Sam. 12. 11. &. 16. 22.prayed for the forgiueneſſe of his ſinnes, euen in reſpect of the eternall puniſhment, for al he did beleeue, that it was granted him, according to the word of God by the prophet Nathan?
Whereupon it neceſſarily enſues, that the propoſition is vntrue, which condemns eueryevery one of ſinning grieuouſly againſt God, that askes forgiuenes of his ſins, being aſſured by faith, that they are forgiuen, But for the better cleering of this point, let vsus alſo ſhape a direct anſwer to his proofes, and afterwards ſet downe, what we maintaine, concerning praying for pardō of our ſinnes. His firſt proofe is taken from an argument of parity, or equality in this ſort, or forme.
If none, but an Infidell, or a mad mā would demaund of God the creation of the world, the incarnation of Christ, the institution of the Sacraments, all which he is aſſured by faith are performed already, then none, but ſuch an one, will demaund pardon of his ſynnes, which he beleeues already by faith, God hath forgiuen.
The conſequence of this propoſition is feeble, becauſe it preſumes an equalitie, where there is none. For we hauehave not the like meaſure of aſſurance, for the forgiueneſſe of our ſinnes, as we hauehave of theſe other points here ſignified: as I hauehave ſhewed already, and muſt ſay againe by and by, in anſwere to the aſſumption. Therefore though we ſhould ſinne greeuouſly in crauing thoſe things of God, which without all doubt we are aſſured he hath already done, becauſe we ſhould but mocke him: yet do we not ſinne, in like ſort by deſiring that, wherof our weake faith muſt needs make ſome queſtion. I graunt we ſinne by doubting, through the weakneſſe of our faith; but I deny we ſinne by praying, becauſe of that doubting. Further, we are to conſider, that there is a great difference betwixt theſe things, euen in reſpect of their being paſt: for the three former are abſolutely diſpatcht, the later, after a ſort, is eueryevery day a doing: becauſe howſoeuer, in the euerlaſting purpoſe of God, the ſinnes of all the elect are already, from all eternitie, forgiuen; yet they are, in reſpect of vsus, and the actuall being of them, day by day actually remitted: and therefore we may, without grieuous ſinne, and muſt (vnleſſe we will ſinne greeuouſly) daily craue pardon of God; becauſe we hauehave new ſinnes dayly to be forgiuen. The point will be made more plaine, in the explication of our opinion.
But none, but a mad man, or Infidell, will demaund of God the creation of the world, the incarnation of Chriſt, the inſtitution of the Sacraments, all which he is aſſured by faith, are already giuē.
If a man be fully aſſured, that theſe things are already accompliſht, he cannot without ſinne, demaund of God the accompliſhing of them: but, if there ariſe in his minde ſome doubt concerning the certainety thereof, he may, and muſt entreate the Lord to reueale the truth vntounto him, and to confirme vntounto him the aſſurance of it: though his doubting indeed is ſinne, yet hauehave we no iuſt cauſe, nor ſufficient warrant to condemne this doubting faith of flatte infidelitie, as this rigorous Papiſt doth; who neuer felt, it ſhould ſeeme, what conflicts there are betwixt faith and frailty.
Now the Propoſition, and aſſumption being both faulty, how can the concluſion be without fault? Therefore, this former proofe not being able to abide the proofe; let vsus trie the latter, which muſt thus be applyed to the Authors purpoſe, for the proofe of the firſt propoſition.
Whoſoeuer demaunds that, which he hopes not to obtaine, ſinnes grieuouſly, in demaunding it.
By not hoping to obtaine that, which is demanded, thereD. is no reproofe implyed of praying without hope; as if it were his meaning to exhort vsus to truſt, or hope in God, for that indeed concernes not this reaſon; but he ſignifies, that a man ought not to pray for that, of the obteyning whereof there can be no hope, becauſe we are already in poſſeſſion of it: which propoſition of his is onelyonly ſo farre true, as it belongs to him, that knowes he hath the thing he prayes for. And that appeares by his proofe; for that, which a man ſees, wherefore doth he hope it? That is, a man hath no reaſon to hope for that, which he is ſure he hath. For hope is of things to Rom. 8. 24come; as alſo the words immediatly before plainely ſhew. Hope, that is ſeene, is not hope. Therefore he onelyonly ſinnes grieuouſly in praying for that, he poſſeſſes, who knowes he doth poſſeſſe that he prayes for. But he, that ſtands in doubt, whether he hauehave the thing or no, which he is deſirous of, may without this blame make meanes to get it, though he hauehave it already; becauſe he is not certaine that he hath it; howſoeuer, it may be, he hath ſome perſwaſion of the poſſeſſion thereof.
But whoſoeuer is aſſured by faith, that his ſinnes are forgiu… him, in asking God pardon demaunds that, which he hath no hope to obtaine.
The former anſwer, of the meaſure of the aſſurance, argues this aſſumption of falſhood: becauſe a man may by faith truly beleeue, that his ſinnes are forgiuen, and yet not fully, or certainly be reſolued thereof, in regarde whereof he may, and ought to ſue for pardon.
But all true Proteſtants are aſſured by faith, that their ſinnes Principall aſſumptiō.are for giuen them.
They ſhould indeed be ſo aſſured, and are bound to labourE. for ſuch aſſurance: but not one of many thouſands attaines to that plerophorie or full perſwaſion: and yet eueryevery one (as I ſayd before) hath his proportion fitted out for him, by the ſpirit of God, according to the meaſure of tryall, which God in his fatherly wiſedome, will by any meanes make of him: ſo that he ſhall neuer be finally, or wholy ſwallowed vp of deſpairing. And this is an effect of that iuſtifying faith, by which we lay hold on, and apply vntounto our ſelues the ſufferings of Chriſt; which eueryevery true Chriſtian man feeles in himſelfe, in part, whiles he liues in this vale of miſery, and wholly, at the time of his departure henco; the ſpirit taking from him all conſcience of ſinne, and filling his ſoule with the vndoubted feeling of that ioy, which God hath prepared for him in Ieſus Chriſt. Other aſſurance then this, or in other maner, we teach not, and namely not this; that he is not to be eſteemed, as a true Chriſtian, who makes any doubt, vponupon any occaſion of the pardon of any ſinne.
Now, for a concluſion of this Article, he geathers of theF. former point, that no Proteſtant can, with a ſafe conſcience, ſay the Lords Prayer: becauſe therein he muſt aske forgiueneſſe of ſinnes, whereas he beleeues already, that all are forgiuen.
The reaſon ſtands thus.
He, that cannot, without note of infidelitie, aske forgiueneſſe of ſinnes, cannot, with a ſafe conſcience, ſay the Lords Prayer.
What this note of Infidelitie meanes, we ſhall more fitlie examine, in the aſſumption. If by a ſafe conſcience, hee meane a conſcience free from ſinne, euen in the very action of prayer; we graunt his concluſion. Becauſe (as it ſhall appeare, in the next article) no man performes any dutie, in this life, vntounto God, but it is ſtained with ſome ſpot of his naturall corruption. But, if by a ſafe conſcience, he vnderſtand a conſcience without ſinne, in reſpect of his praying (as I am perſwaded he doth) I deny the conſequence of his propoſition. For though a man cannot craue pardon of ſinne, with a full aſſurance, the want whereof this Papiſt ſeemes to call a note of infidelitie, yet he may make that petition, with a ſafe conſcience; that is, without any iuſt checke of conſcience, for praying ſo.
But no Proteſtant can, without note of infidelitie, aske forgiueneſſe of ſinnes.
That weake faith is not to be counted infidelitie, I take it, no Chriſtian doubts at all. And as little, that it is not a note of infidelitie, to begge pardon of our ſinnes. The aſſurance whereof though we ſhould hauehave; yet we hauehave it, but in part. Therefore this aſſumption is voide of truth, as the whole diſcourſe of this article hath proued. For I make no doubt, but that by note of Infidelitie, he meanes (as before) want of faith, in not beleeuing, that our ſinnes are forgiuen: or in demaunding that of God, which by faith we are aſſured, he hath already performed. All which being anſwered before, there remaines nothing, but that I ſhortly declare what we hould and teach, concerning praying for forgiueneſſe of ſinnes. Firſt, we beleeue and teach, that all our ſynnes originall, and actuall; before, and after Baptiſme; both guilt, and puniſhment, temporall, and eternall, are waſht away by the bloud and ſufferings of the Lord Ieſus Chriſt. Secondly, that this pardon is made effectuall to vsus, by faith, whereby we caſt our ſelues vponupon Chriſt, to be ſaued by him. Thirdly, that the aſſurance, which followes vponupon beleeuing, is wrought in eueryevery man, according to his meaſure, and is in no man, ordinarily, ſo perfect, but that it is mixed with ſome doubting, more or leſſe. How praying for pardon of ſinnes may ſtand with this faith, though I hauehave ſhewed ſufficiently already: yet it will not be amiſſe to declare it more fully, for anſwer to this accuſation.
We beleeue, in ſome meaſure that God hath forgiuen all our ſinnes, in our ſauiour Ieſus Chriſt. But, becauſe our faith is weake, we continually pray to God for pardon: or rather for the aſſurance of our pardon to be encreaſed neither yet doth it follow, that then prayer for forgiueneſſe is an effect of a weake faith; becauſe though our faith were ſtrong? yet the feeling of our owne wretchedneſſe, the iuſt deſert of ſin, and the wrath of God due vntounto vsus, would wring out ſuch entreatie from vsus: as we ſee the extremity which our ſauiour Chriſt was in vponupon the Croſſe made him cry out ſo maynly, My God, my God, why haſt thou forſaken me? albeit he was fully aſſured, that God neither had, nor would vtterly forſake him.
Ad hereunto, that we do indeed properly demaund forgiueneſſe of ſinne; becauſe we are to receaue actual pardon from God continually, both for our originall corruption, which alwaies, in this life, abides with vsus, and for actuall ſins, which we dayly, and hourely commit againſt the maieſtie of Almighty God. If any man ſhall inferre hereupon, that therfore the perſon ſueing is guilty of damnation till his ſinne be forgiuen, which muſt enſue vponupon his prayer. I anſwer, that in reſpect of God, it is pardoned, as ſoone, as committed, becauſe he, that once beleeueth is thereby made a member of Chriſts myſtical body, and ſo hath all his ſinnes ſatisfied for, by the death, and ſuffrings of his head Chriſt: But to him, that is, in his feeling, it is not by and by forgiuen; namely til by repentance he hauehave craued mercy of God for it.
But indeed the chiefe reaſon, and end of our praying to God for pardon, is, that we may alwayes acknowledge, that eueryevery ſinne committed by vsus, deſerues euerlaſting damnaton, of it ſelfe, and ſhould euerlaſtingly be puniſht, if that God had not accepted our ſauiour Chriſts ſatisfaction for vsus; By which though wee are freed, if we reſt on him by faith; yet both it is our duty, according to Gods commaundement, to ſue for pardō for his ſake, & in truth, if we doe it not, we hauehave no reaſon to perſwade our ſelues, that our ſinnes are pardoned. For howſoeuer it is true, that Chriſt our head, hath paid the price, of our ranſome: yet it is alſo true, that we eueryevery day deſerue condemnation, & muſt entreate God for pardon, that ſo we may come to that aſſurance, which the Lord hath enioyned vsus to labour and ſeeke for. The ſome of all is this, that we pray for pardon of our ſinnes, 1. becauſe Chriſt hath taught, and commaunded vsus ſo to pray, 2. becauſe, by our ſinnes, we hauehave deſerued eternall damnation, 3. becauſe wee muſt dayly renew our repentance, as we commit new ſinnes eueryevery day, 4. becauſe we hauehave not abſolute aſſurance of the forgiueneſſe thereof.
Some perhaps will rather anſwere, that we hauehave no aſſurance at all, but ſo long, as we continue members of Chriſts body; which is no longer (ſay they) then we refraine from great ſinnes; for by eueryevery ſuch ſinne (they ſay) we are cut of from Chriſt, and therefore hauehave need to pray for pardon of it. But this anſwere both is falſe, in regard of that, it affirmes, concerning our being out of Chriſt; and alſo doth not ſatiſfie the whole doubt. For it ſhewes no reaſon why we may pray for the forgiueneſſe of any other ſinnes, then thoſe great ones. So that either we muſt not craue pardon for ſmal tranſgreſſions, or els muſt do it needleſly? ſince they are already pardoned, as long as we abide in the body of our ſauiour Chriſt. Wherefore I had rather reſt vponupon the former anſwere, which is agreeable to the word of God, and warrantable by true reaſon.