THis is certayne, he that is deſirous to knowe whether he be one whome God hath elected, and according to the ſame his election effectually called and iuſtifyed, he is to conſider whether he be yet ſanctified or no, and thereby to iudge of his election, vocation, and iuſtification: for where this ſanctification is founde, there the partye that hath it in poſſeſſion, is aſſured that he is the choſen childe of God effectuallie called vnto that eſtate, and in Chriſt Ieſus iuſtified, and ſo in the ende ſure to bée glorifyed, as it maye well and euidentelye appeare bothe by the iudgemente of Peter, and alſo of Paule, whereof, the firſte exhortyng to the particular braunches of ſanctificatiō, as namely to knowledge, temperance, patience, godlyneſſe, brotherly kindneſſe, and loue, addeth thys as a reaſon to adde force vnto his exhortation, Bréethren giue diligēce to make your calling and election ſure, for if you do theſe things, ye ſhal neuer fal. 2. Pet. 1. verſe 5. and the other Rom. 8. as he aſſureth thoſe that be in Chriſt of their election, vocation, and iuſtification, yea and in the end, of their aſſured glorification, ſaying, there is no condemnation to thoſe that be in Chriſt Ieſus, ſo he in the words immediatly following, teacheth how to know thoſe yt be in Chriſt, and ſo conſequently thoſe that be elected, called, iuſtified, and in the end to be glorifyed, ſaying Which walk not after the fleſh, but after the ſpirit, which ſame leſſon Chriſt our ſauiour hathe taught vs, Math. 7. verſe. 18. ſaying: A good trée cannot bring forth had fruite, nor yet a had trée can bring forth good fruite, and alſo Ioh. 15. verſe. 4. & 5. where he ſaith, as the branch can not beare fruite of it ſelfe except it abide in the vine, no more can yée, except yée abide in me, I am the vine, yée are the branches, he that abideth in me, and I in him, the ſame bringeth forth much fruite. Héereby I ſay then it is euident, as ſéeking the cauſe why we are elected, called, iuſtified, and finally ſhall be glorified, we find the only cauſe to be Chriſt Ieſus, and therfore are enforced to acknowledge hym the only dore into the ſhéepefold Ioh. 10. the way, the truth, and the life Iohn. 14. and his name to be the only name whereby commeth ſaluatiō Act. 4. ſo we are compelled being aſked who be elected, called, iuſtified, and to be glorified, to anſwere, they onely that ioyne vertue to their faith, that walke not after fleſhe, but after the ſpirite, and ſo being good trées of the Lordes planting in Chriſt Ieſus Eſa. 61. and Iohn. 13. bring foorth the fruites of righteouſneſſe, that is, thoſe only that be ſanctified, for thoſe ye word accompteth ſanctified, in whome the ſanctifying ſpirit ſheweth it ſelfe to dwell by the right fruites of the ſpirit, wrought in them, which all conſiſt in ſacrificing, crucifying, ••••• ciſing, mortifying, killing, and burying of the old man, and in putting on, ••••• ing, renuing, and ſtrengthning of the new man, which repreſenteth the ymage of God in holyneſſe and righteouſneſſe, Epheſi. 4. If therefore to our eternall comfort we would be certifyed of thys poynte, whether we be of the number of thoſe that ſhall be ſaued, let vs not ſéeke to be reſolued thereof by • urious entring into conſideration of Gods ſecret purpoſe, but let vs in the reuelation of Ieſus Chriſt vnto vs, and in the aſſured tokens and mar • es of thoſe whome God in him hath purpoſed to ſaue, learne to know and vnderſtande what Gods purpoſe is towardes vs. For as it is written by Paule in the firſte Chapter vnto the Epheſians, and the thirde verſe, In hym it is, in whome the heauenlye father hathe bleſſed vs in all manner of ſpirituall bleſſings in heauenly things, according as he had choſen vs in him before the ſoundations of the worlde were • ayde, that we ſhoulde be holy and withoute blame before him thorough Loue. In déede God in deſcending downe to vs, and in bringing vs to full poſſeſſion of hys bleſſings, procéedeth by theſe ſteppes, béeyng of nature good and louyng towardes mankinde, thoughe in mutable manne there was found cauſe why hée ſhould altogither bée ſhuffe from taking any benefite by thys loue of God towards him, yée, God being of nature immutable, • erſeuered in his loue towards mā, and • ō fréely of his own good wil purpoſeth the ſaluation of vs men in his ſon Chriſt Ieſus, and electeth and predectinateth vs to be ſaued through and for hym, béefore the foundations of the worlde, and therefore in time by promiſſe reuealeth thys hys purpoſe, and when the fulneſſe of Tyme was come, ſente hym, in whome, by whome, thoroughe whome, and for whoſe ſake hys purpoſe ſhoulde ſtande ratified and thoſe, whoſe ſaluation in Chriſte thus promiſed and performe from euerlaſtyng hée purpoſed thoſe by his worde and ſpirite, in hys good time he maketh effectuallye to vnderſtand how able and willing he is only in hys ſonne Chriſte Ieſus to iuſtify: and there ſtayeth not, but by the ſame meanes he worketh faith in theyr heartes, whereby they catch holde of Chriſt, and ſo in hym of full iuſtification. Thus when hée hath made them trées of righteouſnes of his own planting in Chriſt, then he ſo purgeth and trimmeth them, that they may bring forthe muche fruite to his glorie in this life, that in ye world to come he may make thē partakers of his owne glorie: ſo that God of his own good will purpoſeth to ſane, or electeth whome he liſte, and thoſe he calleth whē he liſteth, and them iuſtifieth and ſanctifieth here, that hée maye in hys good time glorifie elſewhere. Rom. 8.

But nowe, if wée would know Gods purpoſe of vs, wée haue to beginne at the loweſt or laſte effecte of hys good purpoſe towardes vs, and thereby by degrées to aſcende to fynde oute what hys abſolute decrée is to doe wyth vs: that is, lette vs conſider whether we be ſanctified or no, if not, it is in vaine eyther to bragge of Iuſtification, Vocation or Election, or to preſume of Glorification: vntil this be founde in vs, wée can haue no aſſurance of anye of theſe: but when this is once ſounde in vs, then foraſmuch as none be ſanctified, whom hée hath not iuſtified, and none iuſtified, whome he hath not both effectually called in tyme, and elected before al times, and none euer was partaker of all theſe but in the ende alſo there was glorified, we may thereby aſſure our ſelues, that we are alreadye iuſtified and therefore called, called and therefore elected, and conſequently ſuche as ſhall bée glorifyed.

Howbeit, as all is not gold that gliſters: ſo all is not Sanctification or true holineſſe that ſéemeth ſo to be. For, we reade in the 29. Chapiter of Eſay of ſuch as drewe nigh to God with their lippes, and yet were farre from hym in their hearts: and Eſay 28. God in deſcribing a people, in whome he founde nothing but ſin and tranſgreſſion to bée cryed out of, yet ſaith thus of them, yet they ſéeke me dayly, and woulde knowe my wayes, euen as a nation that dydde righteouſly, and hadde not forſaken the ſtatutes of their God: in theſe then ther ſéemed to be holines, and yet was none: So in the Scribes & Phariſies in Chriſtes tyme in the eyes and iudgementes of men, there ſéemed to be notable ſanctification or holineſſe of life, inſomuch, that in that reſpecte Chriſte compareth them to ſuche as made cleane the vtter ſyde of the Cuppe, and of the Platter, and to painted tombes whyche appeare beautiful outward. And yet there he denounceth manye he any woes againſte them, & pronounceth them Hypocrites, Serpents, and generation of Vipers, Math. 23. And therefore Chriſte hathe tolde vs, Math. 5. verſe 20. Excepte our righteouſneſſe excéede the righteouſnes of the Scribes & Phariſies, we ſhal not enter into the kingdome of Heauen: & hath alſo warned vs, that we be not like thē, neither in giuing of almes, praying, nor faſting, Math. 6. The Aungell of the Church of Sardis had a name yt he liued & yet was dead, Reuel. 3. deſcribing the wickednes of ye laſt times, he ſaith, that thē they ſhal haue a ſhew of godlineſſe, out haue denyed ye power therof. Theſe places thē euidently do teach vs to take héed that we do not flatter our ſelues, & think, yt therfore al is wel wt vs, bicauſe outwardly we appere to men ſanctified & righteous, for we ſée here, yt it is not yt ſéeming but yt being righteous yt is proued of God as a marke & true token of thoſe yt ſhal enter into Heuē. O thē how voide are they of any true hope of ſaluatiō, in whō there is neither foūd holines in déed, neither yet ſo muche as an outward ſhew therof, being men which liue ſo wickedly, that al men yt haue any acquaintance & familiarity with them, ſée and beholde their prophane and wicked liues. But nowe let theſe alone, let vs take this profite by this leſſon, yt it ſtandeth vs vpon to be righteous in déede, if we be deſirous hereby to reape any aſſuraunce of our election and iuſtification. And hereby let vs take occaſion to conſider (leaſt we be deceiued in accompting our ſelues truely righteous, when wée are not) what thynges be neceſſarye to true righteouſneſſe.

For the vnderſtandyng whereof, if we reſorte vnto the Scriptures of God, thereby ſhall wée learne, that true righteouſneſſe and perfect, is a ceaſing from all the ſinnes condemned in the lawe in heart, worde, déede, and countenaunce, and an embracing all the vertues commended in the ſame, in hearte, worde, déede, and countenaunce. And further, thereby ſhall wée plainely learne, that he that woulde walke in holineſſe and righteouſneſſe before the Lorde, he hath to regard two principal things, the matter namelye, that hée exerciſe hym ſelfe in, and the maner howe to doe it: For, if either bothe of theſe, or one of theſe be neglected, the labor is loſt. The matter of a good worke is that onely which is warranted lawfull to be done, eyther expreſſely or by ſound collection out of the Canonicall Scriptures, for it is written yée ſhall put nothing vnto the word that I command you, neyther ſhall you take aught therefrō Deu. 4.2. and good reaſon is there why we ſhould obey this precept, for the holy Scripture is giuen by inſpiration of God, and is profitable to teach, to reproue, to correct, and to inſtruct in righteouſneſſe, that the man of God may be abſolute, being made perfect vnto al good works, 2. Tim. 3. verſe. 16.17. and therfore worthily Chriſt reiecteth all ſuch workes or poyntes of his worſhip which haue no ground out of ſhe word, ſaying, Mat. 15. in vayne they worſhip me, teaching for doctrines mens preceptes, thereby telling the Phariſtes though they were neuer ſo paynefull and deuoute in obſeruing their owne traditions, yet hée would make no accompt of their ſo doing, but as of vayne and loſt laboure. Vpon this ground Paule Coloſſ. 2. condemneth al works that haue no better warrant than the commaundementes and doctrines of men, thoughe there bée in them neuer ſo muche ſhewe of wiſedome, & humbleneſſe of mind as vaine & fooliſh, verſe, 20. &c. By this rule all the wil worſhipping & wil-workes in Popery, lacking allowance from the word, are proued ſuch as neuer coulde be matter of godlineſſe. But when thou haſt & ſuche regarde to the matter thou takeſt in hand, be it tending to the 〈◊〉 frō ſin, or practiſe of vertue, that thou arte aſſured out of the word, yt thou oughteſt to be occupied therein, yet then haſt thou not done: for vnleſſe yu do the ſame thing in right maner, it léeſeth the power of a good work. It cānot be denyed, but that almes and prayer to God, • e things cō manded, & therfore good matter of godlineſſe: but yet as it is euident, Math. 6. though ye Scribes & Phariſtes did bothe theſe, yet were they not accompted good works then, bicauſe they were not done in right maner. The Lord in the firſt of Eſay • elleth ye people, that he regarded not their ſacrifices & burnt off • ings • yes he ſignifieth vnto thē, yt he lothed them, & counted their labor therein beſtowed vaine, & their incenſe abhomination, & yet it is well knowen, that then ſh • ſ • 〈◊〉 were matters allowed and com •••• ded of God, yet bicauſe when they were done, they were not done as they oughte to haue béene, therefore the Lorde thus deſpyſeth the doyng therof. Wherfore it is not ynough, as the doltiſhe practiſe vnder Antichriſte cauſed ••• les to beléeue, to giue almes, to faſte, to pray, to vſe the Sacraments, & neuer to care howe and in what ſorte to doe theſe thinges: for we ſée, that thoughe theſe things be done neuer ſo much and neuer ſo oſt, yet, if they be not done in right maner, they are reiected of ye Lord as vain & as abhominatiōs in his ſight. Now in their maner of doing theſe thiges are to be regarded. Firſt, that they pro • éede (I mean al our actions) from a heart puriſted by faith. For as 1. Tim. 2. verſe 5. we be taught, yt the end, ſum, or perfection of ye whole law, is Loue: ſo are we told, yt it commeth out of a pure hart, & of a good cōſcience, ſaying, ye true chriſtil loue indéed is not foūd growing where ther is no pure hearte, neyther can there be a pure heart where is not a good conſcience, neither yet can this g • od conſcience be where there is abſent an vnſayned Faith: but where this vnſained faith is, that is, where a ful and ſetled perſuaſion or aſſuraunce of ſaluatiō is throughe Jeſu Chriſt alone wrought in the heart by the holy Ghoſte, thereis a good conſcience, bicauſe, being iuſtified by Faith, we haue peace with God thorough our Lord Jeſus Chriſt Rom. 5. & ſo ther is alſo a pure hart, for it is faiths propertie to purify ye hart, Act. 15. verſe. 9. And therfore is it writtē, that by ſaith Abel offred a better ſacrifice than Caine Heb. 11. verſe 4. For if there hadde bin faith in Caine as in Abell, his ſacrifice had bin as well accepted as Abels, but euen for lack of this, it was not. If therfore we lacke faith in God, when we go about a good matter, we léeſe our labor, for it is impoſſible to pleaſe God wtout faith, Heb. 2. verſ. 6. & therfore euē hereby al ye gay & glorious works of Turks, Iewes, Atheiſts, Heretikes, & Papiſts, are proued to be no good works at all in the ſight of god, bicauſe they proc •• d frō ſuch as are deſtitute of ye true Chriſtian faith. Secondly, we muſt take héed, that our workes be done in humilitie and lowlineſſe of mind, taking our ſelues to be bound, as indéed we are, to doe more than we do or can do, yea▪ being ready to ſay & think indéed, as Chriſt hath taught vs, that whē we haue done al yt is commaunded vs to do (whiche is impoſſible for vs to do, Act. 15. Rom. 8.) that we bée but unprofitable ſeruants. Luk. 17. Further, that this Humilitie muſte be of meaſure in vs, that it cauſe vs alwayes to ſuſpect our own weakneſſe & infirmitie, yt ſo there may be founde in vs a holy trembling & feare to offend oure good God, in omitting the leaſt neceſſary circumſtance of a good work, as we be taughte Phil. 2. verſe. 12. in theſe wordes: Make an end of your ſaluation in ſeare & trēbling. That this humilitie & lowlineſſe of mind is neceſſarily to be ioyned wt exercizing our ſelues in good matters, Chriſt hath plainly taught vs Luk. 18 in the parable of the Phariſie & Publican: there it appeares, ye the Phariſie had exerciſed himſelfe in good matters, both in abſtayning from outwarde fins, and in doing of good and lawfull things, & yet bicauſe, when he had done, he lackte humilitie, & therwith was puft vp to think that God was therfore indebted to him, he mard al, & loſt al his labor. And therfore al merit-mongers, yt perſwade thē ſelues that by their works they haue deſerued Heauen, for al their bragging of works more thā ynough to iuf • i •• e thē ſelues withal, are by Chriſte ſent home vniuſtified, yea not ſo much as once reckoned & accompted amongſt ye workers of any iuſt & holy work. Thirdly, leaſt any ſhold think that in teaching vs to be thus lowly minded when we goe about a good work, we be taught therein vtterly to diſtruſt or diſpaire, that god wil at any time regard our good workes, & accept thē, we muſt learne of the worde, to ioyne hope with our humilitie, yt as the one preſerueth vs frō truſte in our workes, ſo the other may kéep vs from vtter diſpairing that God wil reward them: But yt this hope may be found in vs, we muſt not ſéek to groūd any kind of worth • neſſe in our ſelues, for when we looke into our ſelues, & conſider our works, as they come from vs in great imperfection, we find & ſee our ſelues to tremble & •• ar, being ready al of vs to ſay wt Eſay c 4. at our righteouſnes is but as •• thye clouts, but we muſt reſorte to Chriſte, yt as in him we our ſelues are iuſtified, ſo for his ſake theſe pore fruites of oures might be accepted. To teach vs thus to doe, Peter hath ſaide vnto vs, 1. Epiſtle Chap. 2. to whom • e come as vnto a liuing ſtone diſ • lowed of men, but choſen of God and pretidus, and be made a ſpirituall houſe, a holy prieſthoode to offer vppe ſpirituall ſacrifices acceptable to God by Ieſus Chriſt. He knew ſul wel, that to encourage Chriſtians to exerciſe thēſelues in godlines, which he termes here the offering 〈◊〉 of ſpiritual ſacri •• te • , it was nece ••• ry to teach th • us, that though when they had done, they ſhould find no cauſe in their own works worthineſſe why they ſhoulde be accepted of God, that yet acceptable they ſhould be in Chriſt Ieſus, yt thus yet he mighte teache them to doe good workes in hope that their labour ſhoulde be acceptable in Chriſte, and for his ſake, the infirmities and imperfections of their workes being conered through his good meanes. Fourthelye, bée the matter neuer ſo godly, that we doe, that yet it is neceſſary to take it in hande, and to procéede therein of loue, and by loue, Paule hath notably taughte vs 1. Cor. 13. ſaying: Thoughe I ſpeake wyth the tongues of men and Aungels, and haue not Loue, I am as a ſounding braſſe or a tinkling Cimball, and thoughe I had the gifte of Prophecie, and knew all ſecrets and all knowledge: yea, if I hadde all Faith, ſo that I coulde remoue Mountaines, and hadde not Loue, I were nothyng: and thoughe I ſéede the p •• re with all my goodes, and thoughe I gyue my body that I be br • ned, and haue not Loue, it profiteth me nothing: By loue, I meane that two ſolde loue towardes God and man, it muſte not be the loue of our ſelues, loue of the worlde, or loue of aduantage that muſt ſet vs on work, but loue in déede vnfained by to wardes God, bicauſe he hathe loued vs ſo fréely and effectually in Chriſte. And this loue we can no way ſhewe towards him better than in giuing of oure ſelues fréely and wholy, hartily and continually to obey his laws and commaundements: For, he that ſaith he loueth him, and hepeth not his commaundements, diſſem • leth with him: The hyr • l • ng not working of loue workes • oy • eringly and ſoone is weary, but where loue ſetteth a worke, there the worke is done diligently, care • u • ly, and faithfully, & that not for a 〈◊〉 but ce • tin ••• yea • • therfore, that it •• ye appeare, that we giue our ſelues is g ••• iueſſe, • uen of loue to • un that is go ••• ſſe it ſelfe, let vs buſſet oure ſelues ab • uſe it their fully withour grudging for God lo ••• h a thée •• full giuer, diligently, and no • •• gligently or ••••• lly, for • urſed is he that doeth the worke of the Lord negligentlye, and let vs perſeuer and continue in • ell 〈◊〉 , without fai •• ing or giuing ouer, for bleſſed is he that perſeuereth to the end, & he that putteth his hend is the plough & looketh backe, is not méete for the kingdome of Heauen. Finally, & laſt of al, that nothing be lacking, learn we out of the 6. of Math. to take héeds, yt we ſéeke not vain glorie, yt is, the praiſe and glory at mans hand for our wel doing, but let our principal end be the glorie of God, as Chriſte hathe taught vs, Math. 5. ſaying: Let your light ſo ſhine before men, that they may ſée youre good works, and glorifie your heuenly father which is in heauen: and aming thus at this marke by the way, we ſhal there by edifie our neighbors by our good exāple, and aſſure our ſelues to our great comforte of our election, which • e two excellent ends, vſes, & comu •• dities ye riſe to vs by our good works. Thus exerciſing our ſelues, and wraſ • iug according to the meaſure of oure faith, euery day to be leſſe ſinfull & more righteous, though that perfect righteouſneſſe that the law requyreth, be not founde in vs by reaſon of oure weakeneſſe, yet wée age counted in the ſighte of GOD ſanctified holy, & acceptable in Chriſt Ieſus, and ſo ſealed vp to the day of redemption. Paul without al doubt was in ſtate of Iuſtification, and a man regenerate or newe borne, and therefore ſuche a one as had put off the olde man, and putte on the newe, when he wrote his Epiſtle to the Romaynes: and yet there in the • eauenth Chapiter it appeareth, that hée ſounde in hymſelfe when hée hadde done what he could, ſin dwelling, inſomuch that he confeſſeth, that he didde not the good thing that hée would, but the euil thing that he wolde not, that did he, and that he felt a lawe in his members rebelling e • ayuſt the law of his minde, leading him captiue vnto the lawe of •• ue, and therefore he cryeth out of himſelfe ô wretched man that I am, who ſhall deliner me from thys body of ſinne, and death. And 〈◊〉 Corinthians. 12. hée confeſſeth, that he hadde a pricke in his fleſhe whyche hée calleth the Meſſenger of Sathan that bu •• itted him▪ • or the whych his faith he prayed thrice that it might depart from him, but he ſayeth anſwere was made him that Gods grace was ſufficient for him, and that his power was made perfect through weakeneſſe, whereby God taught him that ſo it is, and will be euē with the holyeſt of vs all, that there wil remayne in vs alwayes whiles we liue ſome reli • es of old Adain is humble vs to wreſtle and fight againſt: this is neceſſary to be obſerued, leaſt that any vpō occaſion of the former do • rine ſhoulde gather againſt himſelfe, that foraſmuch as he ſéeth • n & infirmities in himſelf, that therefore he is not ſanctified and ſo void of any aſſurance of his election and iuſtificatiō, for though Paul • oūd it thus with himſelfe, yet bycauſe in the inner man he • ound a wreſtling & a ſtriu •• g againſt theſe ſinnes in his fleſh, he aſſ • teth himſelfe that he is one whom God had ſo certainly purpoſed to ſaue for his Chriſtes ſake, that in his owne perſon, & in the perſons of all other in the ſame caſe ye he was, he ſaith, I 〈◊〉 perſ •• ded that neyther death nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor deapth, nor any other creature is abte to ſeparate vs from the loue of God which is in Chriſt Ieſus oure Lord Rom. 8. ſo that let not Peccatum • i • abitans ſinne dwelling in the fleſh, in the which we know with Paule that no good thing dwelleth Rom. 7. diſcourage vs, ſo that we be able to ſay truly with the ſame Paule, we delite in the Lawe of God concerning the inner man. In déede we muſt accompt that Paule hath ſayd vnto the regeuerate, Let not 〈◊〉 raigue in your mortall bodyes, that yée ſhoulde obey it in the luſtes thereof. Rom. 6.12. and thereby gather that i • we be ſa ••• fied and regeuerate in déede, that then ſinne is put from his reigne or kingdome in vs: but their the muſt vnderſtand, that there is greate diſterene betw •• te Peccatum regu •• s an • E ••• catum 〈◊〉 , that is, betwéet ſh •• e reiguing in vs, and dwelling in vs 〈◊〉 then is in his reigne and king • 〈◊〉 when he hath the members of man redy to yéeld him their voluntary or willing obediēce, taking delight in doing of him ſeruice, in whiche eſtate ſin is in vs till we be regenerate & haue put on Chriſt, wheby his ſpirita diſpoſſeſſeth ſin of his kingdom: howbeit then til death come, in ſome meaſure it will be founde in man, but yet farre vnlike that it was before, for now it is reſiſted by the ſpirite, & ſo, either cannot get the members is doe it ſeruice at al, or elſe, if it doe ſo farre prenayle, as to too often it doeth, yet by theforce of the ſpirite they are ſo checked and taken vp for their ſo doing, that neither is there ſuch delighte taken in ſin, as before, neither can ſin after get his will obeyed ſo eaſily again, inſomuch, that thoughe it get his wil now & then done, yet it getteth ye but with grudging & miſliking of ye ſpirit, & ſo hath neuer ful obedience yéelded it as before, & euery day it obtaineth leſſe obedience & leſſe. So ye I may wel compare the obediēce that ſin hath, being in his kingdome, to the obediēce y• a lawfull & welbeloued King getteth of hys ſubiectes, and the obedience, that ſin only dwelling in man obtaineth, to ye obedience ye a tyrant & vſurper getteth of his ſubiectes that loue him not. Both of theſe get their things that they commaund done, but in great dinerſitie, for the one is obeyed in all, & that willingly, hartily, & faithfully: the other in as little as they can, & in that repyningly with inwarde griefe & miſliking, ye they ſhoulde obey ſuch a one at al: & euen the like difference betwixt obedience, yéelded to him before regeneration and after is there. Take we héed therfore, that ſin raigne not in vs, & wreſtle wée and ſtriue we by the ſpirite euery day more and more to withdrawe our bodies and ſoules from yéelding any obedience to ſin dwelling in vs, and in thus doing, though with Paule we fynd ſome tyme this tyrant letting vs from doing the good we would, and drawing vs on to do the euil that we miſlike, yet with the ſame Paule as wée do take occaſion to crye oute of oure owne wretchedneſſe, and of the tyranny of ſinne in vs, ſo let vs comfort our ſelues, aſſuring our ſelues that this wreſtling againſt ſinne in the inner man is a ſure argument of our moſt aſſured purpoſed ſaluation in the bloud of Ieſus Chriſt.

But to the end that this doctrine now thus generally layde downe may be to the more comfort of thée Chriſtian Reader particularly, let vs ſée now how it can be applyed to thy fore, to ſalue it: to thy ſickneſſe: to cure it: to thy afflicted conſcience, to ſolace and comfort it: thou mourneſt, and thy ſoule is troubled, deſquieted, and ſore vered within thée, yea, thou thinkeſt thy ſelfe euen compaſſed about with the paynes of hell, and therfore in bitterneſſe of heart complayneſt as one caſt off, forgotten and forſaken of God, fearing greatly that thy ende and portion ſhall be with the wicked: and why is all this? bycauſe ſayeſt thou I find in my ſelfe ſuch doubting whether I ſhall be ſaued for Chriſtes ſake or no, and many other ſinnes and infirmities in my ſelfe beſide, for the which I deſerue vtterly to be reiected. But tell me alſo and diſſemble not with me, doeſt thou not greatly miſlike this thy doubting? art thou not gréeued with thy ſelfe for it? findeſt thou not in thy ſelfe an earneſt deſire to be ridde of it, that thou mighteſt fully beléeue that thou ſhalt be ſaued for Chriſtes ſake? and further concerning the other infirmities, doeſt thou not miſlike them and condemne them in thy ſelfe, and wreſtle and ſtriue to leſſen them in thy ſelfe? and yet to go one ſtep further with theée: doeſt thou not vnfeynedly finde in thy ſelfe loue towards Gods truth, and the profeſſors thereof, euen for that they do profeſſe it and embrace it, and a loue after godlineſſe, euen for godlineſſe ſake? And that in anſwering of me in theſe two laſt poyntes, you be not deceyued, conſider whether you take any comfort, pleaſure, and delight in reading of Gods booke, in ſtudying of his truth, in hearing it preached and commoned on, and whether it be a gréefe vnto you to heare it withſtoode or miſliked, or the profeſſors and preachers thereof abuſed, if theſe things be in you, it is certayne you haue loue towardes God and his truth, and to ye bréethren that profeſſe it: and as for loue after godlyneſſe vniuerſally euen for godlyneſſe ſake, then it is in you, if you be at this poynt, that you could finde in your heart to abſteyne frō ſinne, though it might aduantage you, & not hurt you in procuring you here any ſhame or puniſhment, & to embrace vertue, though it purchaſe you mockes, ſcoffes, and tauntes, and any other diſpleaſure, and gayne you nothing wyth menne, euen bycauſe your God hathe condemned the one and cōmended the other. And whether your abſtaynyng from ſinne and embracing of vertue be ſuch as this, you may be able to iudge, if you conſider whither you be as carefull to abſteyne from thoſe ſinnes that man puniſheth not or accounteth not of, as from other: and if you way whether you be not as well willing to embrace thoſe poyntes of godlyneſſe whiche are moſt diſpiſed amongſt mē, as thoſe that he highlieſt eſtéemed, you can not deny but that to theſe queſtions you muſt néedes anſwer that it is thus with your ſelfe, notwithſtanding your complayning of lacke of faith and doubting, that ſometime you haue good comforte in hearing Gods truth in Chriſt Ieſus, and great conſolation in powring forth your Prayers vnto God in the bitte • nes of your ſoule: this is it that diſcomforts you, that this comfort of yours laſteth but for a ſhort time, your doubting being renued, and yet you can not I am ſure ſay to the contrarye, but that you hope of the renuing of your comfort in Chriſt, and of ſaluation through him in the ende. Be it then that this is thy ſtate (Chriſtian Reader) let vs ſée nowe what comfortes the worde of God miniſtreth vnto thée, to binde vp thy broken heart, and to heale thy woū ded conſcience.

This I dare ſay vnto you by g •• d and plentiful experience to begin withall in the wordes of Paule 1. Cor. 10. verſe 23. there hath no tēptatiō takē you but ſuch as aperteineth to mā: and God is faithfull, which will not ſuffer you to be tempted aboue that you be able, but wil giue the iſſue with the temptation, that you may be able to beare it: thus hath he before now oftentimes brought downe to Hell, and carryed backe agayne: he hath throwne downe that hée might rayſe vp: wounded, that he might heale: thus doth he vſe to breake vp the fallow landes of the hearts of his children, to prepare them as méete ground for the immortal ſéede of his word: thus doth he according to his promiſe Ezech. • 6. take from his their ſtony heartes, and beſtowes ſoft and fleſhie hearts vppon them: ſuch a broken and contrite heart as this is, is ſo acceptable a ſacrifice to God, that he will not deſpiſe it, Pſal. 51. yea to the great conſolation of ſuch, it is ſayd by God Eſay. 66. verſe. 2. to him will I looke that is poore, and of a contrite ſpirite, and trembleth at my wordes, and therefore ſo farre off is it that you ſhould be perſwaded that God hath forgotten you or left you off, bycauſe of the trouble and vexation which you féele in your ſoule, that euen therein you haue matter of comfort, aſſuring you that you are one whome moſt tenderly he looketh vpon and regardeth. In déede it can not be denyed, but that where there is no faith in Chriſt Ieſus, there is yet the ſtate of damnation, for as it is written, He that beléeueth in him, ſhall not be condemned: ſo it followeth writ in the ſame verſe. But hée that beléeueth not, is condemned already, bycauſe he beléeueth not in the only begotten ſonne of God Ioh. • . verſe. 18. But your argumente to proue that you haue not faith, neyther yet the fruites, bycauſe you find in your ſelfe the quite contrarie doubting ſinnes and infirmities, is not good, for the antecedent may be true, and granted, yt you do ſo doubt, and that there is ſuch ſinnes and infirmities in you, and yet that therefore you are forſaken and caſt off of God, to be denyed: for yt making whereof plaine vnto you, you muſt vnderſtand that the life of a Chriſtian is a continuall warfare, and that this warre is to be found euen in ſuch as Paule was (a man that had faith in greate meaſure, and the fruites thereof) as you haue heard out of the ſeauenth of the Romanes betwixt the inner man and the outwarde, in ſo much that he ſetteth it downe Gala. 5. verſe 17. for a certaine point of doctrine, ſaying, the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſhe, and theſe are contrary the one to the other, ſo that ye can not do the ſame things that ye would: whereby we are taught that naturally we are all nothing but the old man, nothing but fleſh both body and ſoule, and ſuch we remayne by nature the children of wrath Epheſ. 2. poore captiues in priſon Eſa. 61. ſold vnder ſinne Rom. 7. blind, not able to diſcerne the things of God 1. Cor. 2. yea, hauing the beſt thing that is in vs, our wiſedome, a naturall and rebellious enemy to the will of God Rom. 8. and in this caſe the ſtrong enemie Sathan kéepeth vs quietly in his ſubiection, vntill Chriſt Ieſus a ſtronger than he come, & diſpoſſeſſe him, Luke 11. who entring into poſſeſſion, firſt lightneth our darke hearts with vnderſtanding, and by hys ſpirite worketh faith in vs, and be getteth vs anew, and ſo we put on the new man, and haue his ſpirite dwelling in vs, Rom. 8. by which ſpirit we offer battell to the fleſhe, and ſéeke to put off the old man, and to kill & crucifie him with his luſts. But thus the caſe ſtādeth with vs, that we ſhall neuer quite be ridde of this old man, we ſhall neuer fully haue kild and crucifyed the fleſh, vntill death come, for he ſtriketh the laſt blow of the battayle, till then we are in the fielde, and haue continually to ſkirmiſh. Now the ſtate and condition of the moſt faithfull man being thus, and euery one hauing cauſe to ſay with Paule Rom. 7. I know that in my fleſh there dwelleth no go • d thing, yea, we vnderſtanding that the fruites of the fleſhe be as the ſame Paule hath told vs, adulterie, fornication, vncleanneſſe, wantōneſſe, ydolatrie, witchcraft, hatered, debate, emulations, wrath, contentions, ſeditions, hereſte • , enui • , murthers, drunkenneſſe, gluttony, and ſuch like, what maruel is it if looking into the fleſh that we carrie vp and downe with vs, we ſée and find therin doubting ſinnes and infirmities? and what ſtrange thing is it then if Sathan our old antient enemie, the more to diſcomforte his aduerſarye the ſpirit but newly come into the field, do cauſe his Lieutenant and Captayne generall of his battell the fleſh, to muſter al his power, and to make as great a ſhew of thē as he can poſſibly? though many of his army in former ſkirmiſhes with the ſpirit haue bin ſore wounded, ſome in the head, ſome in the arme, and ſome one where and ſome another, yet I warrant you, the better and more to daunt his aduerſary and his hoſt, he wil cauſe them vntil they be quite ſlayne, to preſent thēſelues in the field: and how is it poſſible but that this Captaine pitching his tentes ſo nie vs, but that we hauing eyes to ſée withal, ſhould deſcrie & eſpy his hoſt, & with the greatnes and fierceneſſe thereof in our ſelues he diſcomforted at the ſight thereof, eſpecially as lōg as we are occupyed rather in cō ſidering the force bent againſt vs, than the ſtrength of our own Captain Chriſt Ieſus, and his power ready preſent to help & ſuccour vs. I remember that it is written in the ſixt of ye laſt of the Kings, whē the King of Aram ſent horſſes and Chareis & a mighty hoſt to take Eliza at Dothan, and therwith had compaſſed the City where he was by night, his mā in ye morning ſéeing ye hoſt & their ſtrēgth, and cōſidering only therof, was afraide and ſaid, alas maiſter what ſhal we do: but his maiſter rather cōſidering ye hoſt that was of his ſide, he anſwered, feare not, for they that be with vs, are mo thā they that be with them, and the ſeruāts eyes being opened, he perceyned it was ſo, and then his feare was gone. Euē ſo we, as long as we are occupyed in beholding the army of the fleſh & old mā, we can not but be diſcomforted, but if our eyes were opened, and we woulde be occupyed in beholding & conſidering the ſtrength & force of the new man, & of the ſpirit which is o • our ſide, we ſhuld be chéered againe, but be it that the one, and that the fleſh and his hoſt, ſ •• me neuer ſo ſtrōg, and like to foyle the other: and the other, the ſpirit, neuer • o yong & weake, and like to be foyled, yet the ſpirit once hauing entred the field, and begon the battell, doubt we not, but that in the end he will ouercome the other & his force, for ye one hath his ſtrength and force but from Sathan a creature, and the other from God the creator, & therefore ſure in the end to be the conqueror. Dauid in offering and entring ye combat with great Goliah, was iudged both of Saule and of his aduerſarie farre too weake, but yet in the end he ſlew Goliah. 1. Sam. 17. for he was the Lordes Champion, and the other but ye Champiō of the Lords enimies ye Philiſtins: and therefore be it that the new man in thée be but comparable to little and yong Dauid, and the olde man to ſtrong and mightie Goliah, yet Dauid offering the Combate, let hym putte thee in hope of certayne victorie by hys fornier experience of mightyer conqueſts, as Dauid did Saule, ſaying: thy ſeruant hathe already ſlaine both a Lyon & Beare: my meaning is, in that thou haſt heard and ſéene, that the ſpirit hath ſubdued the fleſh and his power, in Manaſſes, Mary Magdalene, and ſnehe like ones, doubt you not but that he ſhall ouercome thy fleſhe neuer yet ſo brawned and inured to ſin, as it was in thē. Yea, but I heare thy fleſh redy to teach thée to caſt aſide al theſe comfordes, ſaying, that thou haſt not nor • éel • ſt • ot yet this •• ttel offered or begon in thée, and that therefore theſe things ſal beſide the wel. Yet to beginne withal, thus much is obtayned, if this battell be begonne, that then though looking into the fleſh & the fruits therof, thereby neuer ſo much cauſe be giuen thée to be diſcoraged and diſcomfort •• , that yet looking vppon the ſpirite that reſiſteth and ſtri • eth with ye fleſh, there is ſufficient cauſe of aſſured comforte againe, vnleſſe tho • dare ſayd o • thinke, that the Diuet can putt • God to flight, & make him altes his purpoſe whiche once to ſurmiſe is blaſphemy • . And this is gotten alſo, that in the regenerate man there being as wel fleſhe as ſpirite, the fruites of the fleſhe being as they be, ye it followeth not, there is in me doubting, and ſins, and infirmities, that deſire. Gods wrath, and therfore I haue no fayth and godlyneſſe accepted and approued of God in Chriſt Ieſus, for thoughe the former be found in the fleſh, as they haue bin and be in all fleſhe in ſome meaſure, the later is found & may be founde in the newe and inner man, whoſe properties are cōtrarie to the properties of the other, amōgſt which faith with diuerſe fruites thereof are reckned Gal. 5. verſe. 22. & 23. thoſe things obtained already, let vs then nowe conſider. whither it be true ye there be in you this battel begun, & that God hath made you a fielde for theſe two might •• Captains the ſpirit and the fleſhe to fight a combat togither in. That the one is ther, namely the fleſh, you graunte: but that the other is yet come, the ſpirite you meane, you deny. What do you thinke that any man will fight with himſelfe wil Sathā then thinke you ſtriue againſt himſelfe? if you thinke that it maye ſo be, Chriſtie Luke. •• . hath taught you ye Sathan is wiſer thā ſo, taking it for a thing ye could not but be granted, ye Sathan would not reſiſt himſelfe, or ſtriue with himſelfe, & therefore proueth the accuſation of bys caſting out of Diuels by the power of Sathan, to be rediculous and flāderous, ſaying. If Sathā be deuided againſt him ſelf, how ſhal hys kingdome ſtād? wherfore for as much as you féele in your ſelues a miſliking of infidelitie or doubting of your ſaluation, a grief for it, & an earneſt deſire to be rid of it, and withal féele a grief for your ſinnes, ioyned with a lothing of them, and an earneſt deſire to ceaſe from ſinning, I woulde aſke you from whence you thinke all this cōmes, from the ſame fountaine trow you from whence the former, that is the matter of your ſorrow cōmes? if you thinke ſo, I reply with Iames wordes Cap. 3. verſe 11. & 12. Doth a fountain ſend forth at one place ſwéete water and bitter? can the fig trée bring forth ob • tes? either a vine figs? yea, wyth Chriſt, Math. 7. verſe 16. Do men gather Grapes of Thornes, or figs of thiſtles? Is it poſſible then that theſe things ſhold come from the fleſh where there dwels no good thing, Rom. 7. Can the blacke Moore change hys ſkynne, or the Leoperd hys ſpottes? Ierem. 1 • .22. then maye this be. Nay theſe be fruites quyte contrary to the fruites of the fleſh as it is well knowen, and therfore they come from the ſpirite: for theſe two and their fruites be contrary the one to the other, Gal. 5. & therfore, as the fyndyng of & doubting of ſinnes in your ſelfe bée ſure argumentes, that the fleſhe is in the fielde, ſo be theſe as certaine arguments, ye the ſpirit is come, & hath ioyned battel. Further, your confeſſed loue to Gods truth and the profeſſors therof, your loue to godlines for it own ſake & miſlike of ſin, not in worldly reſpects, but euen bycauſe it is ſin, youre crying vnto God in your griefe and heauineſſe of ſoule, your comfortes then, and in the o • te vſe of the worde, your hope of Gods goodneſſe in the ende towardes you, ſtrengthned by the experience of hys goodneſſe towardes you hitherto, be euen ſo many moſte excellent ſeales and aſſurances vnto you euen from God, that you are his choſen, iuſtified, and ſanctified childe, and that therefore you haue his ſpirite dwelling in you, to war and to ouercom the fleſh to your eternal comfort. O but yet in al this I haue yet no faith. Why ſaiſt yu ſo. Is it not written, Rom. 8. as manye as haue the ſpirite of God be the ſonnes of God? and can anye be the ſoune of God wythoute Faith? therefore, in that thou haſte the ſpirite dwelling in thée, it is certayne thou haſte faith in ſome meaſure. Yea, but I féele it not, but rather the contrary, and that in great meaſure: yet being deceyued, thou féeleſt a thing in the ſtriuing againſte infidelitie & miſliking it, & that is Faith, for as vertue is reſiſted by his contrary vice, ſo this foule vice of Infidelitie is withſtoode by hys contrary vertue which is faith: And it is writtē: how ſhal they pray to him, in whom they haue not beléeued, Rom. 10.14. of then as earneſtly you haue called vpon God in Chriſtes name, ſo manye argumentes haue you of faith in hym: And howe coulde you haue had at anye time ſuche comfort in praying, and conſolation in the doctrine of the Goſpel, without faith? For, if you haue no faith in Chriſt, then neither hathe hys grace any acceſſe to you to comforte you, nor you to it, thereby to take comforte, for you know, he that is withoute Faith, is withoute Chriſte, and he that is without Chriſte, hath God not his comforter, but his confounder: and therefore thoſe comfortes and conſolations that you haue hadde, muſte remaine wyth you as ſure euidences, that by Faith you haue Chriſt dwelling in you. And thoughe you féele not theſe comfortes ſtill, ſhal you therefore conclude, that you haue no faith? The woman with childe, though ſhe féele not the childe alwayes ſtirre, yet, bicauſe ſhe hath ſometime felt it, ſhe comforteth hir ſelfe, that ſhe is with childe: you knowe ſhe is with childe a good while before ſhe can ſenſibly féele it moue, and at the firſt ſhée féeleth it but weakely, yea, after ſhe hathe felt it ſtrongly, ſome tune ſhe féeleth it not againe a great whyle, & when ſhe doeth, in muche weakeneſſe ſometimes in compariſon of the former, and yet for all this, hathe in the ende a happy trauell: ſo Faith is not felt to moue ſtrongly as ſoone as it is bred, and when it beginneth once, it continueth not alwayes alike motions. It is wyth Faith and withal other the graces of the ſpirit, as it is with the Sunne, which ſometime ſetteth, ſometime ryſeth, ſometime ſhyueth, ſometime is couered with cloudes, or ſhadowed from vs by thicke and ſoggey myſtes ariſing out of the earth: for euen ſo ſometime theſe ſéeme to be ſette and gone downe in vs, but when the morning comes, they ariſe againe, ſometyme they are couered from our eyes, by ſuche miſts and cloudes that ariſe out of the fleſhe, that wée cannot eſpye them: but yet for all this, as he reaſoneth ilfauouredly and vntruely, that ſaith, the Sunne cannot be ſéene nowe for clouds, therefore it is not in the firmament: ſo he that ſayeth: I can not ſée and perceiue Faith and the ſpirite in me for the fruites of the fleſhe, therefore they be not in mée. Be not therefore diſcouraged thoughe thou ſynde a Wynter in thy ſelfe ſometime, for if thou haſte hadde once theſe floriſhing fruites of Sommer in thée heretofore, be thou aſſured thou ſhalt haue hereafter a Sommer again, and that the trées and hearbes are not dead, though there appeare and be ſéene little gréeneneſſe in them, for the ſappe remaines in the roote, which whē Sommer cōmes, wyll garniſhe all agayne. When thou commeſt into an Orchard, fielde, and Garden, thou canſt comforte thy ſelf with theſe thoughtes: euen doe the like in this: For it is written, that whō he loues he loues to the end, Iohn 13. & in whome he hath begonne thys good worke of Regeneration, in them he wil performe it, Philip. 1. For the gyfts and calling of God be without repentance, Rom. 11. And therfore, though they ſéeme to be ſo raked vp & couered wyth aſhes, that they are not ſéene nor perceyued, inſomuch, that Dauid (ſpeaking according to his own ſenſe) be ready to ſaye, that God hathe tourned his backe vppon him, and forgotten to bée gratious, & ſhut vp his louing kindneſſe in diſpleaſure, yet in truth it is not ſo, whiche God will make manifeſt in hys good time, by remouing of the a •• es that couered hys graces and gi • tes, and by blowing the ••• les thereof wyth the Bellows of hys ſpirite in the miniſtery of his worde and ſacraments. Further, that hope that is in thée, what is it elſe, but faiths daughter: For when by faith once wée haue learned what •• ynges be: prepared for vs at Gods hande in Chriſte Ieſus, thi •• by hope we looke for them in the mid •• of moſt grieuous tem •• tious, wherein Hope playeth a g •• d daughters p • i •• , in • ouriſhing and •••• ngthning 〈◊〉 mother, whyche otherwiſe then woulde be ready to languiſh: but to hope • or •• ings, whiche by • aie • we knowe not before in Chriſte Ieſus to appertayn • • nto vs, in vaine, and therefore 〈◊〉 •• counted in di •• , and that aptlye and worthily, the daughter of Faith, and therefore, in confeſſing that you haue Hope, you confeſſe that you haue Faith alſo: For graunte once, that there is a daughter: and it is alſo of neceſſitie to be graunted, that there was the mother firſt. And whereas thou complayneſt, that thou féeleſt it not, but rather the contrary, I graunt thou neyther féeleſt Faith, nor yet euer ſhall in the fleſhe, but in the inner man. By theſe meanes that I haue ſhewed, thou mayeſt fynde Faith, and therewith content thy ſelfe, and ſaye as the man ſayd to Chriſte: I beléeue Lorde, Lord help my vnbeléete, I beléeue in the ſpirite and inner man, and there I fynde no doubtyng, but a wreſtling againſte the leaſt doubting, and a mi •• iking of it: but in my fleſhe I finde vnbeléefe, whych I beſéeche thée O Lorde ••• e and helpe. If you dreame (as it is ••• ely you do) of ſuche a meaſure of Faith in the ſpirite that ſhoulde •• yte extinguiſhe, euen the leaſt doubting in the fleſhe, you drea •• of that whyche yet neuer •••• ll mann • had or ſhall haue, if it be in the ſinner man vnmixte, wyth doubting whych it is: if it miſlike of the leaſt doubting, and ſight againſte it, you haue Faith in his right nature, yea, and the greater your doubting and vnbeléefe in the fleſhe hathe bin, the ſtronger hath your Faith ſhewed it ſelfe, in that notwithſtanding it continueth ſtriuing againſt it, condē ning it & miſliking it: you muſte vnderſtand, ye the force of Faith in inſtifying dependeth not vpon the quantitie therof, but vpon ye qualitie, for al yt be iuſtified by Faith, haue not Faith in equall meaſure and quantitie, ſome haue it in ſtrong meaſure, ſome in weak meaſure, but al that by Faith catch holde of their ſaluation, muſt haue like faith in qualitie, yt is, they muſte ſéeke their ſaluation at Gods hands in Chriſt Ieſus alone. It is likely you knowe that all thoſe amōg ye Iſralites that looked vp to ye braſen Serpent had not like eyes al in bignes & clearnes, yet if they had eies, were they neuer ſo little and ſo bleared, yet looking directly • • ppe, they found helpe as well as the other: Be the beggers hande little or greate, it ſerueth hym alike to take a penny wythall. So if thou haue a right faith, that is ſuch a faith as ſéeketh and looketh for ſaluatiō through Chriſt God and man alone, be it that it is but little and weake, yet it ſerueth thy turne. In déede it is god, that fynding faith in weake meaſure in vs, we ſhould ſtriue by reading and muſing of the word, by diligent • oaring it read and preached, that wée maye growe in faith, and procéed from a weak meaſure of faith to a ſtronger. But yet in anys caſe we muſte take héede, that, hauyng eſcaped from the filthineſſe of Poperie in this point, in ſéeking for any parte of our ſaluation in our owne merites, ſuttle Sathan cauſe vs not to ſéeke for our ſaluation, for the worthineſſe of oure faith, which we are very nigh vnto, whē we are ready to ſaye or thinke, that our • weake faith, though it be neuer ſo right a faith, cannot iuſtifie vs, vnleſſe it were in ſome worthier meaſure. For is not thys a lykelihoode, that wée are about to tye ſaluation to the worthineſſe of faithe Wherefore, to preſerue vs from thys ••• eight of Sathan, we muſt vnderſtand, that if we accompte it abſurde to ſéeke •• luation in worthineſſe of • ure other workes, it is as abſurde to tooke for it for the worth •••• of our ſaith: For when wée are ••• ghte in the worde, that ſaith in the bloude of Chriſte Ieſus iuſti •• eth, the meaning thereof is not to teache vs that faith hath this four for the toorthineſſe 〈◊〉 it ſelfe, but for ye worthineſſe of Ieſus Chriſte the obiecte and matter that ſaith findeth out beholdeth and apprehen ••• . So that the propoſition ſo much •• icked againſte of the eui •• ies of Gods s •••• grace, Faith onelye •• ſti • eth▪ is that in e •••• te. Amongeſt al vertues when they are togither, Faith alone hath thy • ••• ce, though when ſhée •••••• tes it ſhe be not alone or vnaccom • auyed of other vertues, to apprehende Chriſte Ieſus, and ſo in him alone to iuſtifie vs: But to retourne againe to your complaint of not féeling faith, and therefore you haue not faith: I muſte tell you further, that I feare in theſe heauenlye thinges you haue folowed to muche ſence and féeling. For, if yo • woulde iudge aright whether you haue faith or no, and whether you be Gods déere chylde or no, you muſte not iudge by ſence and féeling, but by the words of Almightie God. So that if your ſence and féeling leade you one way to iudge of your ſelfe, and the word of God 〈◊〉 and you an other waye, you muſte pref ••• the iudgemente and determination, of God in hys worde, who knowes better theſe thinge • than •• ée o •• e ſelues, who is better to bée beléeued than our owns ſence and féeling, before the ſentence of fleſhe and blo ••• . To refuſe thus to doe, is to ob •• ſe •• then to beléeue oure ſelues than GOD, and to preſume, that we by oure owne ſen •• & féeling can iudge better in what • ta • s, we ſtande, than GOD hymſelfe that made vs, whyche is greate blaſphemy. Wherefore, to lette goe talking of youre owne ſence and féeling, if you be deſtrous to know your eſtate, would you haue a better and ſurer Iudge than God himſelfe to tell you it? In déede ſays you, if hée woulde come downe from Heauen, and tell me, I ſhould then I hope beléeue hym. Euen ſo he hathe in hys worde: and if an Aungell from Heauen ſhoulde come and tell you otherwiſe than in his worde he hathe tolde you, you haue Paules war ••• , Gal ••• to holde him accurſed therefore, and I hope you wil hold that ſēce, that féeling, that reaſon, that perſon, & that Diuel accurſed, that dare be ſo bold •• reafter, as to tell you otherwiſe of your ſelfe and your eſtate than GOD hymſelfe hathe pronounced in this hys worde. Hearken therefore wyth a mind readye to yéelde your ſubſcription vnto Gods iudgement in hys worde.

We are tolde, Eſay 61. that Chriſte was annoynted, bycauſe the ſpirite of God was vpon him, to preach glad tydings vnto the pore, to bind vp ye brokē hearted, to preache libertie to the captiues, and to them that are bound, the opening of the priſon to preache the acceptable yeare of the Lords, and the daye of vengeance of our • God to comforte all that mourne, to appoynt vnto them that mourne in Syon, and to giue vnto them beautie for aſhes, the oyle of ioye for mourning, the • a • ment of gladneſſe for the ſpirite of heauineſſe, that they myghte bée called Trées of Righteouſneſſe, the planting of the Lorde, that he myghts 〈◊〉 glorified: whereby wée learne, that thoſe Chriſte hathe cured and comforted that bée trées of Ryghteouſneſſe of the Lordes plantyng, whereby 〈◊〉 is glorified. Nowe Iohn 15. wée learne that thoſe trées of Ryghteouſneſſe that bee of the Lordes planting▪ they bée planted and grafted into Chriſt Ieſus, and there alſo we are taughte as the branch cannot heare fruit of it ſelfe, excepte it abide in the Vine, no more can wée excepte wée abyde in Chriſte.

In theſe twoo places then this doctrine is flatlye taughte vs, that wée can not bee good trées of Ryghteouſneſſe, wherevpon good fruite is found gr ••• ing, vnleſſe we be ſuch as be enriched, fréed, deli ••• ed, cured, and healed by Chriſt, yea vntill we be ſuch as both be ingrafted into Chriſt, and childe in him. Now ye they that be in this caſe be elected and iuſtified, hane faith, be the children and ſonnes of God in the ende to be glorified, you can not denie; now then, looke vpon your wreſ •• ing againſt infidelitie and other ſinnes, your loue towards God and his truth, and to all godlyneſſe vnſeypedly, and you ſhall ſinne that not only the matter of godlyneſſe which 〈◊〉 found in hipocrites, but the matter done in right maner, according to the rules before ſet downe, be founde in you, what betteth then, but that according to Saint Peters counſel you ſhould accompt your election ſure, and that you ſhall neuer fall. 1. Peter. 2. Theſe things you know, that doing in •• rie to the ſpirite of God that hathe wrought them in you, you can not deny but that they are good fruites of fayth; and of one iuſtified thereby: and then ſéeing you are enforced to conf • ſſe that theſe be in you, vnleſſe you would • cleane contrarie to Chriſtes indgemēt ſay Math. 7. that an yll trée can bring foorth good fruite, confeſſe that you are in the ſight of God a good trée, as the Lorde hath made it manifeſt to you to your comfort, by cauſing theſe fruites to grow on you. To come to particulers, you know Chriſt hath ſayde, Lou • one another as I haue loued you, that is, as Iohn expoundes it, in déede an • truth. 1. Epiſtle Chap. 3. and by this ſhall all men knowe that you are 〈◊〉 Diſciples, whiche leſſ • n was of that force with Iohn, that finding in himſelfe loue towardes the bréethren, without hypocriſte, he ſet downe this po •• tion of hymſelfe, and of all ſuche. W • knowe that we are tranſlated from death vnto life, bycauſe we loue the bréethren 1. Iohn. 2. verſe 14. Marke he ſayeth, we know, not we thinke or ſuppoſe, thereby teaching vs to accompt thys fruite founde in vs an infallible argumente of oure bleſſed eſtate. And in the nexte Chapter hée teacheth vs to knowe whether we bée ledde by the ſpirite of truth or errour, by oure willingneſſe to heare the faithfull miniſters of God, ſaying: He that knoweth God heareth vs, he that is not of God heareth vs not, héereby knowe we the ſpirite of errour and the ſpirite of truth 〈◊〉 and a little after he addeth, and héereby knowe we that we dwell 〈◊〉 hym, and he in vs, bycauſe he hathe gyuen vs of hys ſpirit. Thus then you in the iudgement • of the word is, that you are a g ••• tree of the Lordes planting and •• g • aning, abiding in Chriſt Ieſus, that you are one of Chriſtes Diſciples, tranſlated from deathe to life, and ledde by the ſpirite of truth, and therefore ſuche an one as dwelles in the fauour of God; this is Gods ſentence and iudgement of you, and therefore thankefully prayſe him, and bring once all your thoughtes and imaginations that ſet vp thēſelues againſt this, into obedience herevnto: quench not the ſpirit, neyther yet gréeue any longer the ſpirite of grace,1. Theſſ. 19. Ephe. 4.30. whereby you are thus comfortably ſealed vnto the day of redemption, be no longer vnthankefull vnto God in ſtaying from confeſſing your ſelfe to be his childe, and to haue faith. Be of good cheere, the Lorde hath giuen you beautie for aſhes, the oyle of ioy for m •• rning, the garment of gladneſſe for the ſpirite of heauineſſe, and therefore ſay with the Prophet in the ſame place Eſay. 61. I will greatly reioyce in the Lord, and we ſoule ſhall be ioyfull in my God, for he hath clothed me with the garments of ſaluation, and couered me with the robe of righteouſneſſe, yea, he hath decked me like a Bridegrome, and as a Bride tireth hirſelfe with iewels: and let not yours weakeneſſe and bruſedneſſe any wore diſmay you, for you haue a God that will not quench the ſmoking ſ • are, not yet breake the bruſed réede. Neyther yet let the chaunges and alterations that you find in your ſelfe diſco ••• t you, for God is no changeling neyther in himſelfe nor in his giftes Mal. 3. Iames. 1. • om. 11. and though Sathan be bu •• e in making warre, and in renewing his aſſaults, yet ••• r • ſt not, if you were not Gods childe, and o • e in Gods kingdome, he néeded not, neyther yet would ſo ſtriue with you, he warreth not againſt thoſe that be his, but is at peace with them, and Chriſt that hath taken in hande the kéeping of you, is a good Shepeheard, and hath triumphed ouer ſinne, and ouercome him, and therefore he is bold to ſay Iohn. 10. My Shéepe ſhall neuer periſh, neyther ſhall anye plucke them out of my hands Pſal. 28. if we by the force of ye enemie be cauſed to ſtray ſometime, yet he giueth vs not ouer, but ſéeketh vs till he finde vs, and then he layeth vs on his ſhoulder, and bringeth vs home againe Luke. 15. and therefore let vs euen boldly truſt our ſelues with him, nothing doubting, but yt if he leade vs at any time into tēptation, he wil ſtand by vs, and ſo preſerue vs, that we ſhal happily get out again, to his glory and our comforte, whiche God the Father graunt vs, euen for this hys ſonnes ſake, now and euer, Amen. To which God the Father, God the Sonne, and God the holy Ghoſt, thrée perſons and one true and euer liuing God, be all prayſe, honor and dominion for euermore.