ALL popery generally is full of vanity and vn­trueth & being drūke vp and receiued in in­fecteh & defileth both body and soule. How­beit this cannot be de­nied but that some points are more deadly & discomfortable by much then other some. For as in the great varietie of naturall sicke­nesses & diseases, all are not alike dangerous, but some are more pestilentiall and infectiue, as more assaulting the heart and the head, & other vitall partes, then other some are, as we may see in the messels, pocks, hot burning agues, plauges or pestilences, and such like: So is it in the huge heape and infectiue lumpe of popish opinions and doctrines, some be­ing more high and heinous then other some, and as if it were not only taking the crowne of glory and eternall life, from the head or [Page 2] out of the hands of our Sauiour Christ, and setting it vpon the headlesse or handlesse bo­die of mans corrupt nature, tainted with all manner of vngratiousnes and sinne, but euen labouring to take by the throat and to strāg­le that little light of truth, and smale strength of perswasion, that God by his word out­wardly, and by his spirit inwardly, hath bene pleased to worke in the hearts of them that belong vnto him. And of this sort are their imaginations of iustification before God, by workes, of the Popes absolute supremacy & authority ouer all, of the sufficiency of the sa­crifice of the masse, of inuocation of dead Saints and Angels, with a thousand such like abhominations and sinnes, all which do both derogate and deface, the excellency and suffi­ciency of our Sauiour Christs person, nature, offices, names and all, and also snare & intan­gle mens mindes for whose safety and good, they would seeme to prouide, in this & such other conceits of their owne forgery: for though it be pleasant to flesh and blood to heare much of mans merits, mans freewil and many such like that they hould, all tending to [Page 3] puffe vp man & that against God, yet indeede to speake the truth what peace or cōfort can there be in these things, when mans owne knowledge both before & after regeneratiō shal within himselfe & in others directly stād vp against the same. To take one or two of thē, that so by thē we may iudge of the rest. What mā that knoweth or feeleth, not one­ly his backwardnes to good things, but his inclination & ready good will to all euill, and that not onely before inlightening, but after also, will so much as suppose that he can de­serue any thing before god, especially if he do well & diligently obserue his owne waies & workes, in thoughts, in desires, in word, in deed, he euery day, yea euery houre of a day, yea I wil say more euery minute of an houre sinning highly and heinously all these waies. Again what hope cā the heart haue in invocating any other thē the true & euerliuing god. Where first men knowe not whether they heare their praiers or no, & secondly they may doubt of their good will towards them as of a thing very vncerten, & thirdly be past al doubt of their ability to help? And what vncertenty [Page 4] is this? nay what a dangerous and deadly rocke is it? to fling men vpon, not on­ly as in regard of things appertaining to this life which is much, but as in regard of their soules & that that is to come which is more? And yet of all other most heauy for a Chri­stian man as in regard of his owne particular to thinke vpon, this is one, that they teach all men in euery place, to doubt of their iustifi­cation and saluation. As though forsooth mans heart were not [...]o much inclined, to dif­fidence & distrustfulnes, either by their own corruption, or Satans malice against them, but that these as the deuills bellowes and blowefiers, must make it to burne and to flame out, euen to the vtter wasting what in thē lieth, of all those, that are infected with this poison. And least they should seeme to be madde without reason, and to thrust an o­ther into spirituall madnes also, they alleadge scriptures, lash out reasons, pretend authority of fathers and doctours, and I cannot tell what, as though with a mightie voice of great waters, they would carrie all downe hand smooth as we say before them. These [Page 5] things when I considered, I did not onely in holy zeale against the common adversary, but in care of the peace for mine owne soule, and in love towards other men, thinke vpon some thing, that might serue for the confu­tation of the aduersarie, and for the confir­mation and establishing of vs in the present truth. And though it be true, that the ouer­throwe of errour and falshood be in some sort the vnderpropping of truth and veritie, yet haue not I assaied for the sta [...]e of my selfe and others, onely to supplant corruption an vntruth, but also to defend that truth that God hath propounded in his word, and we heare sounded in our Churches, namely that euery faithfull man ought to be certenly as­sured of his free iustification, and euerlasting saluation through Christ. And herein I haue purposed, and mind through Gods goodnes to performe and obserue this order follow­ing, that is first to answere, whatsoeuer they say and obiect against this truth. And then afterwards to ratifie and confirme it. And this I take to be necessarie, not onely because our aduersaries forces being weakened yea [Page 6] vtterly ouerthrown, our own may be found to be the more strong, and better able to stād in the day of a newe assault, if euer the aduer­sary should dare to attempt the giuing there­of: but also because euill and corruption be­ing first remooued out of the heads & hearts of men, the truth tendered might finde the better entertainment there. For euen as a good gardiner or husbandman laboureth first to fit the ground for seed and hearbe, by digging and tilling of it and in rooting out noysome and bad things, assaieth to make it meet for the good seed, [...]e purposeth to sow or set there. So must we doe then, when we offer or mind to make fruitful in mēs mindes the seede of the truth and word of God, not onely doing what we can to remooue and take away the naturall blindenesse and ig­norance of God and good things, that is in men, yea and that same seede of er­rour and heresie, that Satan by himselfe and his supposts in malice against God and mis­chiefe towards men, hath cast and spread a­broad in the world, but also to plant & cause to thriue the word of truth and life.

All our aduersaries arguments are drawne either from diuine authoritie, as the holy scriptures and word of God foulie wrested and misvnderstood, as when we come to the handling of the places which they obiect, shall I doubt not through Gods goodnes plainely appeare, or els frō humane testimo­nies and reason, of which sure we need make no great reckoning, not onely because they are as easily reiected as alleadged, but also be­cause we acknowledge no other obiect or ground of our consciences to stay ourselues vpon, but the holy scriptures or writtē word of God. And therefore sauing that we would haue all to vnderstand, yea euen the very ad­versaries themselues, that they are not able for the defence of falshood, through the ma­lice of Satan, and their owne corruption to alleadge any thing which through the grace of God shed abroad into our hearts, and the light of truth vouchsafed vnto vs, we are not able both plainely to discrie and sufficiētly to cōfute we might let al that passe without any māner of touch at all. we wil begin first with those things they alleadge out of scriptures [Page 8] because they onely indeed are materiall: & so afterwards come to humane authorities. Nowe because the scriptures of God, are not vnrightly deuided into the old and newe Testament, and they alleadge somewhat out of both, for the maintenance of this corrupt point, we will first answere the places of the old Testament, and after of the newe.

Places out of the old Testament.

They commonly alleadge from thence, such places as speaking of heauenly matters, and particularly of the forgiuenesse of sinnes, do vse tearmes of doubting, & seeme doubt­fully to promise fauoure to penitēt persons. Amongst whcih I remember not that they haue alleadged any more: then 2. Samuel. 16.12. Amos 5.15. Ioel 2.14. Ion. 3.9. Sauing that they haue produced a place out of Daniel. 4. ver. 24. where indeede in the greeke text, & in Ieroms latine translation, there is vsed a article of doubting, as perhaps, or it may be, there willbe a healing of thy sinnes. Where­as the word that the Prophet vseth doth in the hebrewe signifie rather a manifest asseue­ration or affirmation, as though he should [Page 9] say, loe, there shall be an healing of thine er­rour. This not onely agreeing better with the Prophets purpose, which as it was in the first part of the verse to instruct the king by holy coūsell, to breake off his sinnes through righteousnes, his iniquities by shewing fa­uour to the afflicted: so in this part, he per­forming that that was prescribed in the for­mer, to comfort him. This also being an vsual thing in duties of obedience, and holy pre­cepts deliuered, to adioyne sweete and com­fortable promises, that so they might see their labour and loue in the Lord should not be lost. Neither may we thinke the Prophet, ei­ther to be ignorant of this in himselfe, or vn­willing to propound it to others, that vpon obedience of Gods will and sincere repen­tance, men should certenly finde fauour with the Lord, which he might haue called into question, if he should haue spoken so doubt­fully. But les vs graunt that the words were commonly, or for the most part vsed to ex­presse doubting or distrust, wil this followe therevpon that they would faine inferre, namely that therefore Gods children should [Page 10] doubt of the forgiuenes of their sinnes and e­ternall life. Nay, for first it is not cleare and certen, whether Nabuchadnezer, to whome these words were directed, were an elected chlid of God yea or no: and we knowe that the question concerneth them that are called and iustified and sanctified in some measure and so shall be eternally saued. Be­sides whether can we tell that that which was in him of terrour and feare, were sound or hypocriticall: or whether he continued, or whether Daniel, hauing extraordinary and many personall things also reuealed vnto him, foresawe what should become of him. In such cases we see, and to such per­sons many things may be deliuered as if it were doubtingly, whereas with persons of other qualities and callings, other courses must be obserued. But put the hardest, we haue yet another aunsweare vnto this place namely that the Prophet vseth this manner of speach, both to note the difficultie and the excellencie of the things he required at the kings hands, men imagining, repen­tance conuerting to God, taking away [Page 11] of sinnes, &c. to be a very easie and sleight matter, which indeede causeth them not to esteeme, the grace according to the wor­thinesse thereof, nor to striue therevnto as they should: and also to cause him, and in him all others the more to indeauoure. the attaining thereof, and strengthening of themselues therein, because things so hardly atcheiued and of such dignity indeed, would not be sleightely or lightly let goe. And let this suffice or satisfie for this place. Let vs come to the rest already quoted, and examine them.

1 The first place is the 2. Sammuel 16.12. It may be that the Lord will looke on mine affliction: and doe me good for his cursing this day. They are the wordes of Dauid to Abishai, who would very willingly haue slaine Shimei rayling vpon the king his master, and nowe flying from the face of his sonne Abshalon where vnto o­uer and besides that that hath bin said before, touching the place of Daniel, we may adde this: it is hard vpon all the wordes of good men, to inferre either the lawefulnesse of [Page 12] their speaches, or a doctrine either contrary to the truth of the word in other places, or not warranted thereby. For as that is true in Salomon, that where there are many vvords there is much sinne, so that is likewise true that the Apostle Iames saith, he is a iust man that hath not offended with his tongue. Ma­ny times feare, griefe, hastines, hatred, world­ly loue, and other passions carrie them very farre, as we may perceiue not onely in Da­uid himselfe, but in sundry other of Gods children, as Ieremy. Woe is me my mother, &c. chap. 15. 10. and Peter M. fauour or be good vnto thy selfe. Math. 16. Lastly he spea­keth here but of an outward mercie, of which many a good man considering his owne vnworthinesse, and how they are but promised vpon condition may easily doubt, and yet offer no iniury to Gods grace, for he giueth these things as pleaseth him indiffe­rently to the good and the badde, nor much discomfort to his owne heart. And what is this to spirituall & heauenly geaces? all which as they do proceed frō the free fauour of god toward vs in Iesus Christ, so are they pro­mised [Page 13] vnto vs, and propounded vnto vs ab­solutely and without condition, and there­fore they nowe assured in themselues & mi­nistring the more hope vnto the hearts of the faithfull. And if there be a condition an­nexed, as I deny not but sometimes there is, it is but for the better strengthening of vs therein, whilest that he that promiseth vs, giueth vs strength to performe the coue­nants and condition, and so both we in his grace haue the more certaine assurance, and he might the more plainely and fully crowne his owne graces in vs.

2 The next place is Amos 5.15. Hate the euill and loue the good, and establish iudgemēt in the gate: it may the Lord God of Hostes will be mercifull to the remnant of Ioseph. which place though it may in some sort be answe­red by that which is put downe already if men will well viewe and marke that which hath beene deliuered, yet it shall not be a­misse to adde some particular thing for the further declaration and explanation thereof. The Prophet had to deale, with a straunge kinde of people, not onely such as were giuen [Page 14] ouer to idolatrie, and other particular iniqui­ties, hatred of the Prophets; oppressing of the poore, &c. But such as yet notwithstanding iustified themselues, and said that the Lord of hosts was with them. No doubt but they that were thus exalted in themselues and that without anie cause had neede by all good meanes to be humbled. And they that were thus hypocriticall not onely to deceiue o­thers, but to dallie with their owne hearts, and to thinke that God and iniquitie could stand well together, had need to be sent back, & to be instructed, to soūd their owne soules well. And that causeth the Prophet to deale with them as he doth in this place. But what is this to gods people, who through his grace are restrained from these high and hainous iniquities? & who are so farre of from decei­uing their owne hearts, in a vaine imaginati­on that notwithstanding their sinne God is present with thē, that stoong with sinne in­deed and feeling the wrath of God against them for the same, they feare he will be ab­sent from them for euer. Yea manie times they doe not onely thinke it, which is verie [Page 15] grieuous to their owne hearts, but speake it also which is grieuous to other of Gods peo­ple to heare, as we may perceiue by manie of Gods Saints & particularly by Dauid, in sun­drie Psalmes.

3 The other two places of Ioel. 2.14. & of Ionah. 3.9. are for phrase & māner of speach both one, & may be sufficiently both cleared & answered by that which hath bin said alrea­die. Howbeit it shall not be amisse in a word as it were to giue them their seuerall answers also. Though the phrase and māner of speach as hath bin said before be all one, yet we shall perceiue the persons of or to whome these speaches are deliuered, as also who haue vtte­red thē to differ much. For that that is in Ioel are the words of the Prophet pronoūced by the spirit of God & are not deliuered, as to de­clare either that God himselfe doubted of his owne work, & did not foreknow & soreap­point what should become of thē for he is in­finite, almighty, alknowing, &c. and no such thing as doubting can fall into his nature, be­cause he is euerie way absolutely good: or as though the Prophet were not perswaded of [Page 16] this, that they turning from their euill waies, God would returne againe vn­to them in loue, and remooue the euill de­nounced for he knewe and beleeued, that all the threats of God were denounced vnder that condition: but hauing to deale with a people, as of a hollowe & hypocritical heart, yea of a hard hart, and such as were frosen vpon the lees and dregges of their owne ini­quitie, and yet would make semblance and shewe as though they would repent, he speaketh this, not so much to worke doub­ting in thē of the Lords loue towards thē vp­on their vnfained submission, and godly sor­rowe, as to let them vnderstand that there is in this behalfe no halting or dalying with the Lord, and that it is no smale measure of con­version indeede, that in themselues must as­sure themselues, of the taking away of the punishmēts that were vpon them, and of the continuance of Gods fauour for the rest of the time to come, he rather by this forme and phrase, shewing them what they should doe, & moouing them by the difficulty and excellēcie of the thing, to reare vp their hearts [Page 17] to the hope of Gods grace and promises, thē stirring them vp to any manner of doub­ting and distrust. The wordes in Ionah are not Ionahs owne wordes, which maketh the case somewhat more weake, because the wordes of a Prophet, specially when he spea­keth as God and from God are more to be esteemed then other mens wordes: but the speeches of the king of Niniuie his Nobles and Councell: who whether they were true­ly touched yea or no and so continued is not certen, or whether ceased for the time with the feare of iudgement, as many hypocrites are and may be, and we see it particularly in Ahab (whose hypocriticall repentance God was pleased to reward, with withholding the iudgements from him in his time, as wel as he did from the Ninivites then) did relent a little which is most likely. But from their speeches, that were no better graced, deliue­red also in the feare & feeling of Gods wrath against them for their heinous sinnes, to ga­ther doubtfulnesse and distrust in the seruāts of God, is not to gather grapes of thornes, or figges of thistles, which also is imposible, but [Page 18] euen to fetch like from like, yea and if it were possible, from good and sound trees, such as it may be, the Ninivites were (but alwaies vn­derstand that I minde not now to determine the question one way or other) to gather bri­ers, thornes, brambles, & such other noisome and hurtfull things. And this much both for all the places of Scripture, that seeme to con­tain in thē doubtful phrases & māner of spea­ches, and for these particulars, which in that respect they alledge. Now we come to more speciall & seuerall places of the old testament. 4 They alleadge a place out of the 9. of Iob, and as I take it the 21. verse, and that after this manner, out of their olde latin translation as I suppose. Though I should be simple: my soule shall be ignorant of this matter. Wherein first we blame them for their badde transla­tion. For it is thus in the originall. I am vp­right or perfect, I knovv not my soule, &c. Where wee are to marke, that when Iob speaketh of his vprightnesse or perfection, he meaneth it not as in regard of God, for he had saide but in the next verse before this. If I vvould iustifie my selfe, mine ovvne [Page 19] mouth should condemne me, &c. but as in com­parison of them that pressed him so sore, and as in respect of his owne defence, for he was free from those sinnes and offences, which they saide he was afflicted for. And when he saith, he knovveth not his soule, he meaneth thereby that notwithstanding he were from fault & offence as in regard of thē, yet he was well assured of this, that as in re­spect of God he was a very grieuous trans­gressour, yea that there lay lurking within him, as he knew full well by the testimonie of his owne heart, many great iniquities, which the Prophet Dauid calleth, psal. 19. secret faults: not that they were hidden from God, for his eies see all things, with whō we haue to doe: neither yet because they were kept close from men. For so many times God pro­uideth for his glorie, and the good not onely of thē that offend, whilst they are not ouer­whelmed with shame, but of others also who by that meanes doe not so easily slippe and slide, as perhaps otherwise they would, but because also they were committed, and yet either he knew them nor, or could not re­member [Page 20] them. Surely Iobe meant nothing els but to shewe, that our saluation, hope, con­fidence, &c. stood not in our selues, but in the free mercy and fauour of God toward vs in Iesus Christ, which as it may appeare by sun­dry circumstances and words in that chapter, and namely verse 20. before alleadged, so it will more euidētly breake forth by the scope and drift of the holy mans speech: which that we may the better vnderstād. we are to mark both what Bildad obiected against him chap 8. and what he answeareth thereto in this & the next chapter following. Bildad assaied to prooue, that the afflictions which were laid vpon Iob, were inflicted vpon him for his owne sinnes, and the sinnes of his sonnes. This Iob willingly graunteth, as appeareth in the 2 verse of this 9 chapter. But yet saith he, what man is iust before God? And this maketh him to say verse 3. that no man is able to an­swere him one for a thousand. And againe verse 15. Though I were iust yet could I not an­swere, but I would make supplication to my iudge. And what is this els, but that others be­sides him haue acknowledged euery where, [Page 21] Dauid Psal 143. Enter not into iudgemēt with thy seruant, for in thy sight shall none that li­ueth be iustified. And Paul. Though I knowe nothing by my selfe, yet I am not for all that iustified before God. And so he declareth that iust and holy men, must altogeather distrust their owne righteousnes, as which can yeeld them no other comfort almost, but doubtful­nesse and distrust, and rely vpon Gods grace onely, and by that euen to lift vp themselues against the iudgement of God, knoweing that euen here that is true which Saint Iames saith, mercie reioyceth against condē ­nation. But suppose this were not the mea­ning and that that translation of theirs were true and right, yet me thinketh that should make little or nothing for them in this be­halfe. For they can conclude nothing vpon it, but this at the vttermost, namely that Iob complained, that though he were innocent yet his soule felt not it, because it was as it were rent in sunder, and ouerthrowne with the scourges of God. And though we should, graunt, that the place were to be vn­derstood of Iobs innocency in it selfe, with­out [Page 22] respect or comparison, and namely of this that by reason of the hardnes of his affli­ction and sore chastisment: he could not feele it, yet will it not helpe them, for no man can certenly say, that he is altogether innocent, sith no flesh liuing is without sinne, but euery one transgresseth, and as it is said in the epistle of S. Iames, in many things we offend all.

5 An other place they bring out of Pet. 28. verse 14. where it is said, Blessed is the man that feareth alway. Where first we say that feare and doubting differ, and that not onely as in regard of name & title, but as in respect of effect also: for doubting breedeth distrust­fulnesse, as one vice ingendreth another: whereas feare worketh care, circumspection reuerence, and many other good things be­sides. And therefore it is il done thus to wrest the scripture, and to labour to make it to speake that, which neither the words as we haue heard already, or the sense which we heare anone will beare. Nowe for the mea­ning, I doubt not but Salomon in this place meaneth the feare, that we commonly call filiall, childlike, or such as is or should be in [Page 23] children towards their parēts, which besides that it hath adioyned with it a reuerent loue, & louing reuerence towards their fathers mothers &c. it worketh also in them careful­nesse not so much to do the good things en­ioyned them for so it may be they lacke abi­litie and power as to avoide indeede the euill things their parents haue forbidden them, & they know will displease them. And because God is our heauenly father and farre excee­deth al earthly freindes and parents whatso­euer I doubt not, but euen the same is meant here towards God, yea there is as a man may say commanded to be in vs, a feare acknow­ledging and feeling Gods iudgement and wrath against sinne, and working desire, care and watchfulnesse, to shunne all corruption either in religion or in conuersation, because with such things God is highly displeased. And for as much as there are two common faul [...]s amongst other, in the corrupted heart of all Adams posteritie, the first is carefulnes and security, by which men are drawne, to make smale account, if not to contemne, the wrath and displeasure of almightie God a­gainst [Page 24] sinne. And the second is pride and pre­sumption, thrusting men forward not onely beyond the bonds of their places and callings, but euen into confidence of their owne wis­dome, power, righteousnes, &c. both which sinnes bring forth this bitter effect, that gods iudgements, are little or no whit at all regar­ded as we may see in Phatao, and his secure and proud people, I doubt not but that the spirit also commending vnto vs in this holy sentence, the reuerence and feare of almighty God, went about therein euen to expresse these as other sinnes. By which we may see that this must needes be the meaning of the place, namely that we should alwaies carry about with vs, a holy and continuall care, watchfulnes, yea and if we will feare, that we sinne not or offend against God, nor in any respect if we can faile in our duties, either to­wards God or towards our neighbours, or towardes our selues: as though Salomon should say, Blessed is he that feareth much cō ­tinually. For so much I thinke vvill the text itselfe beare, both in the wordes of it, and in the coniugation that the verbe is vsed in to [Page 25] witt that he sinne not or offend against God, and his holy commaundements: and that least he should be forsaken, and cast away from God. And me thinketh I haue two reasons, of this sense. The one from the word it selfe turned here feare, which doth not onely sig­nifie feare of euill, whether it be the euill of punishment or of sinne, but also to feare with reuerence, and that not onely of the thing or partie feared, but also as in regard of him that doth feare: he beeing drawne thereinto, not onely by the duetie he oweth as in regard of his owne base and weake estate, but euen as in respect of the reuerence and excellencie of him before whome he trembleth. And from hence is it that Genes. 31. ver. 42. God is called the feare of Izhak. The second from things proceeding or going before in the text, and also from the latter part of this verse it selfe. He had said in the verse next and immediatly going before this: he that couereth his trans­gressions shall not prosper, but he that confes­seth his sinnes, and forsaketh them shall finde mercie: and thereunto he adioyneth this say­ing, blessed is the man that feareth much con­tinually. [Page 26] As though he should say. He that by a godly feare is drawne to the vnfeined con­fession of his sinnes, and to the loathing and leauing of the same and by loathing of them to sincere repentance, is in a happie and bles­sed estate, though perhaps his owne heart for the time present, or men of the world conti­nually will neuer thinke so, yet blessed and happie must he be, because God hath so pro­nounced it. In the words following he saith, but he that hardeneth his hart shall fall into euill. We know this is vsuall in these prouer­biall sentences, that one of them is opposite to another. When therefore he had said, blessed is he that feareth much cōtinually, & by & by addeth, but he that hardeneth his heart &c. he plainly declareth, that in the first part of the verse he mindeth to commend & set out such a feare of offending and displeasing god, as is opposite to hardnes of hart, contemning god, wherfore doubtles he mindeth to signi­fie the secure & proud persons, such I meane, as not beeing mooued, neither by gods com­maundements, nor threatnings, lay the raines in their owne necks & follow their pleasures [Page 27] shall surely fall into wrath and punishment: wheras on the other side they shall haue good successe, that feare god, and are loth wittingly on willingly as we say, to offend and displease him. And this I take to be not onely the mea­ning of this sentence here: but almost in euery place of the word, where it is said. Blessed is the man that feareth that Lord. Where also we are to know further, that such sentences are propounded vnto vs, not to strike doubt­fulnes or distrust into the hearts of beleeuers, which beeing in them naturally, & through the remainders of sinne God laboureth by so many meanes to remoue from them, as the promises of the word, the participation of his Sacraments, the pledge & powerful working of his spirite &c. For so god in his words and deeds should be contrary to himselfe: and we must so expound his word as we find no cō ­tradition in the places themselues, nor loade him with any opposition, who in his owne nature & in his word also is alwayes but one. But in them that setting before their eyes, on the one side, their owne weaknes and wants and on the other side the good that God re­quireth [Page 28] of them, they might not onely depēd wholy of his mercy, and no way swell with the cōfidence of any gift that they haue recei­ued, but also striue according to the measure of grace vouchsafed vnto them, to doe that that the Lord requireth at their hands. And what will this serue to vphold doubtfullnes or distrust of hart in Gods children?

6 The last place that they alleadge out of the old testamēt, which hath any marrow or strength in it, is in Ecclesiastes or the booke of the preacher cha. 9. ver. 1. which they turn and expound after this manner. Man knovv­eth not, whether he be worthie loue or hatred, that is to say in the popish lāguage, & as they interpret it, whether he be in the grace or fa­uour of God yea or no. Where first we may not dissemble this, that as in other places so here, they dissent frō the original verity, both in their translation & in their sense. For these words are in Hebrew thus. Euē or either, loue, euē or either hatred, knoweth not mā: al which is before their faces. VVhereas we may per­ceiue, in their translation they adde the word worthie, which is not there to be found: and [Page 29] in their interpretation or sense they add God and his fauour or hatred, there beeing not in this part of the text any of the names wherby god is called in the old Testament. But before we come to deliuer that which we take to be the true meaning of the spirite here, me thin­keth that euen the text as they turne it, will not euince that, for which they aleadge it. For though we should graunt them, that loue and hatred should in this place be vnderstood of gods loue & hatred towards men, yet this me thinketh we may say of it, namely that wee must needs vnderstād it either of men that are ignorant of Gods word and vnbeleeuers or else of his loue and hatred towards such, as of whose faith we doubt not: for betwene these two there is no meane, neither are there anie other sorts of people in the world. To refer it to the incredulous, & to vnderstād it of them, there is no reason. Because he that cannot lie hath told vs, he that beleeueth not is condēned already, because he beleeueth not in the name of the onely sonne of god: & sith he hath giuē the iudgemēt, we iudge not according to our selues, but according to his truth that cannot [Page 30] erre. And besids he that beleueth not the gos­pell, as he knoweth not god himselfe with ef­fect and fruite: so he knoweth not neither for himselfe nor for others, those whome God loueth or hateth, or of what force his loue and hatred is. VVe must therefore vnderstād of the faithfull & beleeuers: who though they cannot iudge of other men, specially by their outward estate, of which it seemeth Salomon speaketh here, whether God loue any man, or hate him, yet concerning himselfe, or for Gods loue or hatred towards him, he cannot either be ignorant or doubtfull of it, because he knoweth and feeleth the loue of god tow­ards him, as an adopted child, and that by bet­ter proofes and pledges, then outward mer­cies, as we may perceiue not onely by the 7. verse of this chapter, where he saieth, go eate thy bread with ioy &c. for god novv accepteth thy works. but also by this of Iohn, in his first epistle fourth chapter. Heerin was the loue of God made manifest amongst vs, because God sent that his onely begotten sonne into this vvorld that we might liue through him, and sundry such other places. And therefore [Page 31] this is a non sequitur, as we say in the schooles or an euill fauoured argument. By outward things men cannot determine of Gods loue or hatred, and therefore we cannot conclude of it out of Gods word. What and if a man should reason thus? In the same bookes Sa­lomon saith, we cannot by outward euents see a sensible difference betwixt mans soule and beasts life, because the end of either is a­like, therfore we can by no other meanes dis­cerne the difference; it were false, and indeed would not hould or followe. By all these things then we may perceiue that howesoe­uer we vnderstand this place, of the loue or hatred of God towards men, that yet it will make nothing for the Papists, to establish their doctrine of doubting, touching the grace of God and the free pardon and ful for­giuenesse of our sinnes. That we may take no aduantage of this, that Papists affirming, that such as offend against their consciences, doe wel inough knowe, that they are vnder gods hatred, and God is angrie with them doe by this doctrine crosse their owne sense and in­terpretation. And againe it that be true in of­fending [Page 32] parties, why should they enioyne such as are turned to God, and doe vnfained­ly repent them of their sinnes, to doubt of the grace and loue of God towards them. But let vs returne, and deliuer the true and naturall meaning, and see whether that will helpe any whit at all. I knowe that both Iewes and Christian expositors also doe giue diuers sē ­ses of this one place, but to me, this following seemeth most right. In this chapter as I take it, he dealeth with such a sort or kind of ad­ministration or ordering of thinges in this world, as is beyond mans reach: & he setteth it out by sundry particulars, the first whereof is conteined in this first verse, and some of the verses following, and indeede respecteth mēs persons, and the seuerall euents and successes that followe them. And yet in this first verse he doth not onely declare, the iudgement of flesh & blood concerning the persons them­selues but also expresseth what he himselfe conceiued of it according to truth and god­linesse. This is it then that he meaneth, that hauing set his heart not onely to search into these things, so farre forth as he could by any [Page 33] grace in himselfe from god but also to speake of them as time and occasion serued, he foūd by experience that he was so farre of to shutt God out, from ordering and disposing of all these men and their matters, that he tooke it rather for fury and madnesse in men to think otherwise, specially seeing both men & mat­ters plainely say that there is nothing be it neuer so smale, but that all and euery one of them are gouerned according to the becke and good pleasure of almighty God. And as for mā himselfe he was so far of frō guiding & gouerning these things that either he knewe not his owne estate in the things themselues: or els if he had them, whether they were things worthy either to be beloued, or to be hated, he could not tell howe to vse them. Nowe what will this auaile to prooue doub­ting for our good estate and forgiuenesse of our sinnes before God, whereas it speaketh that the vnregenerate, whose beastly blind­nesse and blockishnes is so great, that neither can they discerne of Gods administration & gouernment of their owne estate and condi­tion, nor of the things that God in mercy or [Page 34] iudgement hath beene pleased to lay vpon them? Surely they are so wide, and indeede vnnaturall & vnreasonable, that from meere naturall men, will iudge, of those that are in­lightened and sanctified from God. But we will leaue this, and proceed to the sifting, exa­mining, and answering of such places as they produce and alleadge out of the newe Testa­ment, specially such as they make most ac­count of and presse most, as they that must beare the stresse of this cause.

Places out of the newe Testament.

1 The first place which they obiect out of the newe Testament, is Rom. 3. verse 28. which they turne thus, We thinke that a man is iustified by faith without workes: and there­vpon they inferre and inforce that sith the Apostle vseth the worde of thinking, that therefore no man can certenly affirme con­cerning his owne iustification. But we haue many exceptions against this interpretations as first that though it be so in the old latine translation, yet the word that the Apostle v­seth in the originall, is of a more sure and certen signification. For the vvord signifieth [Page 35] to reason or to gather togeather, or out of the premises to put downe, a collected or sure assertion, and the same to deliuer also in wordes or speech. And this almost all the greeke interpreters, the best expositors of their owne words, haue obserued and speci­ally Theophilactus who turneth the simple verbe that the Apostle vseth, by a compound which signifieth by reasoning to euince to­gether, and out of such thinges, as were not onely probablie but trulie put downe, neces­sarilie to effect and conclude. But suppose we had not this in iust and sufficient answer: yet we know and beleeue, that there is great dif­ference, betweene doubting and thinking: the one alwaies containing in it and vnder it vn­certaintie, and the other manie times hauing certaintie adioyned with it. For though we will not denie but that sometimes in the latin tongue, the word to thinke is doubtingly v­sed, yet we shall finde in good and approued authors, that very often it signifieth after the propounding of diuers opinions, and senten­ces to choose out that which a man will aff­irme and mainteine. And so we doubt of it in [Page 36] this place, it implieth not a doubtfull and vn­certen imagination, for in a matter of so great importance, the Apostle would not deale so sleightely with the Chuch and the members of it, but an assured and steadfast affirmation, which as yet may appeare by the nature of the greeke word aboue mentioned: so me thinketh it is confirmed by the weight of the cause or matter the the Apostle hath in hand, which is free iustification through faith in Christ: of which howsoeuer sometimes some good men in the weaknesse of their faith, and beholding of their owne vnwor­thinesse may or doe doubt, yet the doctrine of it, was, is, and euer shall be most sure and stable. And therefore vnlesse they would cō ­tinually confound the tearmes of doubting and thinking, this text or testimony will doe them no good. And if it should be of such a doubtfull signification alwaies, then must it so likewise in all places, for that which is so at all times is the same euery where, and cannot be varied, as in respect of difference or distāce of place. But that cannot be so, for we shall see this word in other places, & namely in some [Page 37] places of this epistle, cannot admit or receiue this doubtful sense, and therefore not heare neither: we will but take one in stead of all, namely, Rom. 8. verse 18. For I thinke that the afflictions of this present time, are not worthy of the glorie which shal be shewed vn­to vs. What shall we thinke that the Apostle doubted of this point: whether that our suf­ferings here and the glory to be reuealed in the life to cōe were vnequal, surely he knewe and felt well enough the great oddes and dif­ference that is betwixt them, and that ma­keth him in another place to say, our light af­fliction which is hut for a while, causeth vn­to vs a far more excellent and eternall weight of glory. And I suppose verily the grossest pa­pist in the world, and greatest merite-mon­ger amongst them, would not defend this, that there is a partie, betweene the sufferings of all or any of the Saints and the infinite and incomprehensible ioyes of eternall life. Be­sides what Logitian is there that seeth not that there is in this argument, falacia homo ny­mias, that is as we may say of the equivocatiō or doubtfull and diuers signification of the [Page 38] word to thinke, which though sometimes & in some places, it may signifie to doubt & yet that hath bin shewed on this part, yet here for the reasons aboue alleadged, it must signi­fie certenty and assurednes, though not of the feeling of this truth alwaies in the hearts and mindes of the godly, who somtimes feele it and sometimes not, yet of truth and certenty of the doctrine it selfe, which can be no more vncerten, then God himselfe from whome it cōmteh, or thē the spirit it selfe, by which the Apostle preached & deliuered the same. To conclude, this is the plaine meaning of the A­postle: that from the former disputation, or points that before had bin handled, he did ne­cessarily gather, & finely cōclude, that a chri­stian or faithfull man, was iustified through faith in Christ, and not by the workes of the law. And good reason he should conclude so out of the premisses: for he had before euin­ced & proued this, that all men whether they were Iewes or Gentiles, the Gentiles without the lawe, & the Iewes by & vnder the lawe were sinners and transgressors of the lawe, & therefore destitute & void of righteousnes in [Page 39] & of themselues: & righteous they must be if they would be saued: but that they could not be without Christs righteousnes, & the same apprehēded by faith only. And therefore be might safely infer & cōclude that he did.

2 The second place which they bring out of the new Testament, is out of the 9. chap. of the Epistle to the Romans ver. 20. where it is said. Be not high minded but feare. therfore say they, we are to doubt of Gods grace and fauour towards vs. But we answere. First that this is such a falacie of homo nymie or equivocation of words as the former. For feare doth neither alwaies, nor yet for any thing that they haue said for the most part implie doubting. What difference there is betwixt these two tearmes hath in part bene shewed already, neither neede we to insist therevpon nowe. The badnesse of this rea­son may appeare by this. We must feare alwaies: therefore we must doubt continu­ally. If any should say so, it were a badde conclusion, vnlesse a man would or could prooue feare and doubting to be tearmes cōuertible. Feare we know is vrged & pres­sed [Page 40] vpon vs in the word, not so much to work doubting in vs either concerning god or our selues supported by him, as to cause vs vnfainedly to reuerence his maiestie & care­fully and circumspectly to walke as in regard of ourselues, and by reason of our spirituall and bodily enemies also. And he that either knoweth the nature and signification of the words, or obserueth his own heart or waies well shall find this to be the thing that God aimeth at, when he so much calleth vpon vs for feare, rather then to intangle the hearts of his people with doubtfulnesse or distrust. But concerning the place it selfe we are to know that the drift and purpose of the spirit by the Apostle is, to humble the Gentiles, whose e­lection from before all times and vocation in time, God hath bene pleased in those daies & the age of the world, to manifest vnto them­selues and others, which fauour as they be­hold practised to themselues so with all the same a iudgement of casting of from God exercised and executed agaist the Iewish nation, who not long before, of all the natiōs of the world, in the generalitie or body of it [Page 41] had beene the onely peculier people and in­heritance of God. Nowe knowing that the Gentiles, on the one side with their owne graces vouchsafed vnto them, and on the o­ther side, with the iudgement of the Lord exercised vpon the Iewes, might easily be puffed vp aboue measure, he assaieth to keep them vnder, and to preuent the extremitie of presumptiō or pride, which he doth by these words saying, Be not high minded, but feare. Vsing feare not for doubting for that had beene to haue drawne them from one vice to another, but for reuerent and humble ca­rying of themselues in the midest and multi­tude of those mercies that God hath vouch­safed them, for the better effecting whereof he vseth in that place and inferreth also many arguments drawne both from the Iewes and Gentiles: as if the fall of the Iewes were the riches of the Gentiles, how much more shall their fulnesse be it, and their assuming againe: and those legall and metaphoricall speeches of the holy first fruits attributed to the Iewes of wild oliue trees grafted in their stead spo­ken of the Gentiles, and such like doe plainely [Page 42] shewe the same. So that here we may see we are not commaunded or exhorted, to doubt of Gods grace and fauour towards vs tou­ching our election, saluation, forgiuenes of sinnes, &c. For they are all sure and certaine in God euen as he is in his owne nature and in the trueth of his promises, as they are manifested vnto vs in his word, and sealed vp in Christs death, though we sometimes come short by reason of our weakenesse feeblenesse and wants in the apprehension and application of them to our selues: but this rather we are admonished of, not proud­ly to be puffed or stirred vp, as in nature we are wont to be, neither yet to leane vnto our owne wisdome, righteousnesse, holinesse, &c. which is nothing that we take and thinke it to be: neither yet to reioyce of it as before God, for all in his sight is as a fil­thy and stained cloath, nor to be puffed vp in it, as in respect of other men, because we haue nothing, but we haue receiued it, and hauing receiued it there is no reason why we should bragge of it, and besides that which we haue is farre short both of that it should [Page 43] be and that many other haue receiued aboue vs. But rather that we should confesse, as our owne weakenesse and vnworthinesse on the one side, so Gods grace and goodnesse to­wards vs one the other side. And this may we perceiue by the words which the Apo­stle had vsed a little before saying, Boast not thy selfe against the braunches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee. And therefore this feare, that the Apostle commendeth and commandeth here is not the same that doubting is, but is opposed to contempt & pride, & in as much as if he should say, modestly, soberly, and care­fully feare and reuerence god, least otherwise through carelesnes, contempt, pride or other­wise, thou that art a Gentile prouoke him to manifest iudgement against them, as he hath done against the people and nation of the Iewes, his first beloued ones.

3 A third place obiected is, 1. Corinth. not the 12. as some of thē say but the 10. ver. 22. in these words. Wherfore let him that thinketh he stādeth, take heed least he fall. Therfore say they we may doubt of gods grace towards vs [Page 44] &c. But I beseech them to tell vs from whēce they will fetch this conclusion: as whether from the particular wordes, or from the ge­nerall drift of the place. If from the wordes which are they that will prooue this woddē conclusion: by these wordes, him that think­eth he standeth, he meaneth doubtlesse such a one as is wise in his owne eies, and hauing confidence in himselfe, imagineth he is strōg and able to stand, when other men are weak, and ready to fall. So that he signifieth and set­teth out here by proud and presumptious persons, who haue no familiarity or acquain­tance with doubting or distrust, nay are so farre remooued from that, that they are trās­ported to another extreme, namely to hautie and proud imaginations concerning them­selues and their owne strength. And where he saith, take heed ye fall, it would be marked that he said not so much as feare, much lesse let him doubt, but let him beware, or circum­spectly looke vnto himselfe. And good rea­son there is he should do so. For none are more nigh danger, then those that are wise in their own eies, and presume vpon their own [Page 45] strength, because when they thinke best of themselues, they thinke least of that which may betide them, and so be soonest intrapped in sinne through security and carelesnesse of their owne estate, or the malice and power of their enemies that rise vp against them. Be­sides it is not onely probable but certaine, that by falling he meameth not vtter falling from the grace of God, for that can they neuer cōe into that are his, for those whome the Lord loueth, he loueth vnto the ende, but slipping or sliding into sinnes and transgressions, and those neither not of the highest degree, but of the meanest nature, which he calleth after­ward temptations appertaining to mā, which though in their owne nature (as any other sinne should) may dismay vs much, yet should they not worke as in respect of God and his goodnesse towards vs doubtfulnesse in vs, because those whome he loueth he loueth, as we haue heard already vnto the ende, not­withstanding the weakenesses and wants that be in them. And the drift of the place will as little availe them. For by that which goeth before, as also by that which follow­eth [Page 46] after, we may see, that the spirit laboureth nothing more then this to drawe the Corin­thians from security, to heed and carefulnesse which he doth, as by propunding vnto thē, auncient examples of Gods wrath, against a people, that had very great priuiledges, and tokens of Gods fauour, so by this also, that they hauing a more plaine declaration of Gods will then the other, should thereby learne to be more wary, least otherwise not the like, but greater iudgemēts should breake forth against them, by howe much Christ was more plainely manifested amōgst them. And yet least one side, they might flatter thē ­selues to much, & so not so carefully withstād Satans subtilities as they ought, (for men that imagine more of thēselues then there is cause why, are cōmonly carelesse: or on the other side thinke that this dealing of the Apostle was somewhat rough & hard, (into which fault, when men are friendly admonished by them, that loue and care for them, they ea­sily fall) he doth so with one hand by admo­nition labour to preuent security, that be doth with the other raise them vp to com­fort, [Page 47] least they might imagine or thinke that he made them altogeather like to those wic­ked people of Israel that perished in the wildernesse. Now what is there either in the one or in the other, that fauoureth of vp­holding doubting? For carefulnesse one the one side, and comfort one the other (both which are the thinges he propoundeth here) are such as haue no familiaritie or ac­quaintance with distrustfulnesse or doub­ting. In a word the Apostle here dealeth against carnall confidence and securitie en­ioyning vs that we rely not to much vpon the graces that God hath bestowed vpon vs, or flatter our selues in carelesse securitie, or stay our selues vpon our present estate, or foolish conceite and opinion that we haue of our selues: but rather that ackowledg­ing our weakenesse faintnesse and vnwor­thinesse, and also Gods grace and goodnesse towards vs, we should labour to liue in the feare of God, and combating against our cor­ruption and flesh, we should craue Gods aide and asistance against sinne and Satan If the Apostle here then had forbidden the [Page 48] Corinthians to trust in the promises of God, it had beene somewhat, but he is so farre frō that, that here he blameth them, for being so much puffed vp in the vaine confidence of flesh and blood, and provoketh them rather to modesty and lowelinesse. And what is this to distrust or doubting which is that they must prooue or els nothing.

4 They alleadge a fourth place out of Phil. 2. verse 12. Worke out your owne saluatiō with feare and trembling, therefore say they men must doubt of saluation. &c. But this hath no more pith or marrowe in it then the former. Why may we not as safely alleadge it for free will and power not onely to doe good but to merite also as for maintenance and vpholding of doubting ad distrust. The commandement seemeth to be plaine for the one: but the wordes of feare and trembling are not so sufficient for the other. As therfore the commandement implieth not abilitie in parties commaunded, to doe the thing or things enioyned, but rather sheweth what God requireth: so the wordes of feare and trembling, doe rather tend to breed careful­nes [Page 48] and circumspection, then doubtfulnes or distrust. And indeed if we should respect the words themselues, specially the commande­ment: wee shall see that the place rather yeel­deth argument of confidencie and boldnes then of doubting and distrust. For if the com­mandement will inferr power in our selues to do the thing commanded, and we knowe that that which is in our owne hands we ea­silie trust vnto, and make no scruple or doubt of it, it will follow therevpon, that howsoe­uer feare and trembling may seeme in their sense to implie doubting, yet power to work saluation being in men thēselues, will quickly expell that conceit vnlesse they mind to hold, that a man at one and the selfe same time, ocu­pied about one and the selfe same obiect, and hauing but one trueth or waye to leade him thereto, may yet doubt of himselfe and pre­sume of himselfe. But the truth is, that the self same spirite, that for taking away the conceit of mans freewill and power, presently addeth it is God that worketh in vs both the will & the deed according to his good pleasure, doth in manie places of other his writings, & parti­cularly [Page 50] in this epistle say, for the remoouing of doubting, that he is assuredly perswaded that god that had begunne this worke in thē, would make it perfect euen vntill the day of Iesus Christ. Nowe what worde is there in this text, that will implie doubting. If it be a­nie it is feare and trembling: but they (as wee haue heard already) import no such matter, but rather signifie reuerence of God, and a certaine kind of childlike awe, and loathsom­nes to offend, or displease so gratious a father as our heauenly father is. Me thinketh wee may well expound this place by a sentence of the Prophet Psal. 2. Where he saith, serue the Lord in feare, and reioyce before him in trem­bling. what doeth he meane thereby, doub­ting? no surely, for the Apostle Iames telleth vs, that he that wauereth or doubteth recei­ueth nothing at all, but as he is inconstant in all his waies, so he is sent away emptie harted and handed from God: but he vnderstandeth childlike feare, which is alwayes adioyned with faith, and is opposed not to doubting, as we haue noted already, but to carnall securitie and carelesnes, which vaine cōfidence in and [Page 51] of our selues worketh in vs. These men belike suppose that faith and feare cannot stand to­gether: but they are deceiued: for the faithfull may both feare and beleeue also, yea and en­ioy comfort and consolation to, according as they respect either themselues or God, or cō ­sider in God a supreame Maiestie, which may cause them to feare or tremble, or behold in him largenes in promise, & faithfulnes in per­forming, and so not onely beleeue in him but reioyce also. In a word the Apostle mindeth not to cōmaūd mē, to doubt of gods grace & their owne saluation: for that had bin directly contrary to the truth, that he had in other pla­ces deliuered, and all comming from one spi­rite, and the same alwaies constant & like vn­to it selfe, it could not be so repugnant: but ei­ther he commandeth feare to offend and ho­ly care and endeuour to auoid sinne, specially against our consciences, and a desire to liue vnto god, that is to saye, godlilie, righteouslie and soberly in this present euill world, we not doubting and distrusting God and his promi­ses, but beeing iealous ouer our selues, & that not amisse, & suspecting our owne strengths, [Page 52] he would haue vs wholy & onely to depend vpon god: or els enioyneth such feare and trē ­bling, as respecteth not Gods grace & mercy, as though he would not for Christs sake, for­giue vs our sinnes beleeuing in him, but our owne weakenes and infirmitie, willing vs to keepe a good watch thereof, least we offend & be wanting in our duetie: on the other side if anie thing be forbidden, it is not faith or trust in God, touching the forgiuenes of our sinnes, but carnall securitie, he telling vs that so farre forth as we respect our selues, or our owne strength or staie therevpon, we haue good cause both to suspect our selues, and to tremble and feare because by nature wee are full of wauering and inconstancie: and easilie urne aside and fall away, vnlesse God vnder­proppe vs, and bring vs back againe, when we haue straied. And he that hath but halfe an eye as we say, and wil well view and consider the text it selfe, shall see, that no other thing thē this can be gathered out of it, and much lesse that grosse conceit of doubting and distrust. But let vs proceed.

5 Some other places they seeme to make [Page 53] shewe of, as if it were to monster out of the newe testament, that so they might in appea­rance of multitude, make strong that which in truth and goodnesse of cause can neuer be vpheld. To touch them all would be tedious and indeede needlesse to, because nothing is or can be said out of them, which is not of the same nature that the former: and yet one or two more, which they make the greatest account of, we cannot or will not omit. 1. Pet. 1. verse. 17. They finde and vrge these words. Passe the time of your dwelling here in feare. Whervnto we say how oft will they presse this crambe or colewort, more then tenne times sodde? I call it so in the sense as they al­leadge it and not otherwise? howe often shall we tell that feare and doubting differ? or whē will they themselues shewe that they are all one? He that will looke well into that which goeth before, frō the beginning of the chap­ter, alleadged hitherto, and to that which fol­loweth after shall perceiue, that Peters pur­pose was, to comfort and instruct, and not to worke doubting and distrust. And for this cause he had shewed, that we that are by na­ture [Page 54] sinners, haue yet through Gods free mercy obtained this fauour, that we are from be­fore all times elected, and that by the strength of the eternall decree, as if it were by a second creation, we are becōe Gods sonnes through Christ, by whose spirit also we are inwardly chaunged, and outwardly likewise renued, & all through the ministrie of the word, & the blood of Iesus Christ that as he rose from the dead, so both here in this life we shall rise to newenesse of life, and in that which is to cōe to heauenly and euerlasting glorie. The way whereunto, he sheweth to be such afflictions as we suffer in this life, for the testimonie of Christ. Which because they are not many times so taken to be, nor so well and comfor­tably borne as they should be, he doth not onely shewe vs that God in the middest of our sufferings, replenisheth vs with vnspeak­able ioy, but also giueth vs two proppes to vphold our hearts: true faith in the promises of God: and assured hope & patient looking for the life and ioy that is to come: giuing vs also to vnderstand, that euen the fruites of o­bedience which we yeelde in this life, are sure [Page 55] pledges vnto vs of the soūdnesse of our faith. And what is here that commaundeth vs to doubt, or rather that propoundeth not assu­rance vnto vs: the grace of Gods eternall ele­ction, Iesus Christs shedding of his blood, the inward & outward sanctification of the spi­rit and word, a liuely faith, a certaine hope, a sincere obedience, and what not all testifying vnto vs, not onely the vanity, but also the fal­shood of this popish assertiō. So that we may see, he is so farre off from ministring matter of doubtfulnesse and distrust, that he rather yeeldeth strong consolation, and by meanes thereof a peaceable and mightie perswasion, of Gods grace and assured goodnesse toward vs in Christ, dealing no otherwise here, then as Paul hath done in sundrie places before ex­pounded, namely opposing feare to fleshly security (which as we haue heard to much trust and confidence in our selues bringeth forth) and not opposing it to doubtfulnesse & distrust, which is set against the grace of god, and the assured trust and hope that we haue concerning our saluation. Which as we may perceiue by that that goeth before, some [Page 56] thinketh it will be euicted to that which fol­loweth after, for presently he addeth, knowe­ing that yee were not redeemed with cor­ruptible things as siluer and gold, from your vaine conuersations by the traditions of the fathers. Where we say, that with the feare he wished them to haue, he coupleth this excel­lēt knowledge of our redemption in Christ: that as in the ministrie & matter it selfe, ther­is all assured certentie, so in our sound know­ledge thereof all doubtfulnesse and distrust­fulnesse might be auoided, because they sel­dome or neuer fall out, but in things which are not surely knowne, steadfastly beleeued, or well and effectually felt.

6 To this they adioyne another place, out of the first chapter of his second epistle, verse 10. where he saith. Wherefore brethren giue rather dil [...]gence, to make your calling and ele­ction sure. Therefore say they, the faithfull cannot be assured of their saluation. But wee say this is ill inferred, and as we shall heare a­none no such thing to be gathered from it, but the contrarie rather. All doctrines must be gathered either from the generall scope of [Page 57] the place, or frō the particular words, where­with that matter is deliuered. Let them take which they wil and gather it if they can. The purpose of the Apostle, in the verses which goe before this is, alleadged, to prouoke thē to stedfast faith and the sound fruits thereof, for the better stirring of them wherevnto he vseth two speciall reasons, the one from the fruite and profite, that they themselues and o­thers should reape thereby, and this is verse 8. the other from the miserable estate of them that are voide of this precious faith, and the sincere fruites and effects thereof, and this is verse 9. vpon which in this tenth verse, he inferreth a conclusion, as though he should say, sith through faith and tha fruites thereof, not onely much euill is auoided, but grace and goodnes communicated, and by those fruites our calling and election, is approoued to others, and sealed vp in our selues, and sith this is the onely waie into Christs eternall kingdome of which he speaketh verse 11. surely it will well beseeme and become vs to be wholie carried this way, vnlesse we willbe counted, either fearefull contemners of grace and goodnes, [Page 58] or else desperate casters away of our selues. Now what is there here that may serue to al­low of doubting? or rather may not be tur­ned the other waie to vphold assurance of heart and of hope. And the like may we say for the words: which of them is it that will yeeld them any strength? The word brethren is a word of loue, and no doubt ministreth much comfort and assurance to a godly mind (and therfore no doubt) when they see them­selues so reputed and taken of them that are indeed godly, and in some measure very well able to discerne, in both which respects Peter no doubt of it was a rare man, and therefore that terme could not but consolate. If they will presse the terme, diligence: who seeth not the marueilous difference, betweene this, and that that they would haue should bee meant thereby? who euer heard diligence v­sed for distrust or doubting? it implieth labo­rious care and industrie in & about the thing we would obtaine, which commonly also because it is of commendatiō, addeth an edge vnto mens striuings: whereas distrustfulnes or doubt, maketh them either vtterly to de­sist [Page 59] & leaue of, or else to striue with such fain­tings as there ar many times easily ouercome. For calling, election, & making sure, they are quite and cleane contrarie: as all which indeed are from God, and therefore are of the same nature that he is vnchangeable, which cau­seth the Apostle Paule in another place to say, the gifts and calling of God are such as he can not or will not repent him self of. Rom. 11. The worde of making sure is not as in respect of God, for all thinges that he hath determined from before all times are certaine and sure, & shallbe accomplished in time, but as in respect of other men and of our selues, who may ea­silie be drawne (but whether well yea or no that is the question) to suspect our selues, and to pronounce hard sentence against others in the sinnes we commit: the Apostle shewing that this is one good meane, either quite and cleane to remooue that temptation, or so to mitigate it, as it shall neuer master vs, studious­ly, carefully and diligently to follow sanctifi­cation and holines, without which no man shall see God. VVherefore rather certainly then doubting, may be crawne and gathered [Page 60] out of this place. For if faithfull people should diligently and carefully labour, to make their vocation and election sure and certen, which they are inioyned here, they may then make it sure and certaine yea no doubt they do in some measure make it sure and certē, which they doe indeed when they proceed in piety, and grow vp in godlines, & the soūd know­ledge, steadfast faith, and vnfained obedience to Gods holy will. For looke how much the more throughly they enter into the kingdōe of Christ, or as the scripture saith are ingraf­ted into Christ, with so much the more ear­nest study, desire, & diligence, they growe in grace, & prosper in the points of gods religi­on & christian life. Now where we say they make it sure, we must vnderstand still, as we haue already touched it, in respect of God whose purpose according to ellection is sure and so remaineth, as the Apostle saith, Rom. 9.11. But as in respect of our selues and our neighbours. For by the workes that God commandeth in his lawe (of which no doubt of it the Apostle Peter treateth in this place) we may as vpon outward testimonies, [Page 61] fruites, and effects certenly conclude concer­ning faith: and by faith determine touching the spirit of God that dwelleth in vs, and so by consequent also, concerning our calling & election. For which purpose see, Romans 5.9.14. 1. Iohn 3, 24. and contrariwise also as appeareth Mat. 7.16.17. &c. Indeed I cōfesse that this proofe and confirmation of them is not the first or principall, for that is the in­ward testimony of the holy Ghost, bearing record vnto our spirits, that we are the sōnes of God, but yet it is a secondarie one as I may say, by which we may not onely probably, but charitably gather of others that beleeue, and certenly conclude and determine concer­ning our selues, in as much as our own hearts and the sinceritie thereof, and our own fruits and the soundenes of the same, are or should be better known vnto vs, thē to all the world beside. We see then, that that which in the handes of our aduersaries, hath not so much as the semblance of a sword to scarre vs, bee­ing turned vpon them is of steele and verie pearcing, to runne through the sides of that corrupted cause which they vphold: but such [Page 62] iudgements must they fall into, that labour to obscure Gods glorie, and to dismaye and dis­courage the minds of Gods people, that they in the soule should be in the same state either that the Midianites were of whome we read in the booke of Iudges, that the Lord set e­uerie mans sword vpon his neighbour and v­pon all the host, or else as Saul did, namely take a sword, and fall vpon it, and kill themselues.

4 The last place is out of the first epistle of S. Iohn chap. 3. verse 21. If our heart con­demne vs not, thē haue we boldenesse towards God. Out of which they reason by the contra­ry thus: then must it needes followe, that if our hearts doe condeme vs, we haue not bol­nesse towards God: and if not boldnesse then doubting and distrust. But we answere that the inferrence vpon the contrary is not right: for as boldnesse and not boldnesse are oppo­site: so we cannot alwaies safely inferre, vpon not hauing boldnesse, distrust, or doubting, because there are many things besides, as re­uerence of the partie with whome we haue to deale, feare and shamefastnesse in our selues and loathsomnesse that standers by, many [Page 63] times should be acquainted with our states or suites, and sundry such like which may for a time dash vs in our selues, & yet not take a way frō vs for euer al hope to speed, which in deede is doubting or distrust But to the place it selfe: The purpose of the Apostle is as I take it, that the grace of adoption and newenesse of life which God vouchsafeth vnto vs, must be testified by good workes and particular­ly by sound charitie and loue towardes our brethren, which as he commendeth for ma­ny respects so specially for sundry good ef­fects it hath: as first, that thereby we vnder­stand, that we are indeede God children, and his is in the first part of verse 19. Secondly, thereby we may haue a peaceable and quiet conscience, and this is in the last part of verse 19. And this boldnesse and quietnesse of con­science, which is the second effect of sound loue he commendeth by the cōtrary namely trembling of heart, with which 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 [Page 64] 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, [Page 65] 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 [Page 66] 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 [Page 67] 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 [Page 68] 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 [Page 69] 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 so fall out, that he hath some hid­den or vnknowne sinne, through which he hath displeased God. But no man knoweth [Page 70] or vnderstandeth all his sinnes, & this assump­tion they prooue by a place of the Prophet. Psal. 19. where he saieth, who can vnderstand hi [...] faults? therefore no man can tell whether he be in the grace and fauour of god, & please him yea or no. To this we aunswer, that the proposition or maior as we call it, should be true, if either god did for Christs sake forgiue the beleeuers their knowne transgressions onely, and not their vnknowne and hidden sinnes also: or else if the worke of our recon­ciliation with God, did depend either vppon our dignitie or worthines, or the suffiencie of our contrition and sorrowefulnes for sinne. But God we know, & the Scripture in plaine tearmes teacheth vs, that God forgiueth in Christ to his children, al their sinnes knowne and vnknowne, in which respect euen in the place by them alleadged, the Prophet present­ly saith, Clense me from my secret faults: of which if there had not beene remission, he would not haue praied for it, for praier made according to faith for a thing, implieth that the same thing is to be obteined, or els were christian praier not onely lipp labour, but lost [Page 71] labour: & Saint Iohn saith, the bloud of Christ clenseth vs from all sinne, and againe, that he is the reconciliation not for our sinnes onely, but also for the sinnes of the whole world. And as for our reconciliation to God, it hangeth not vpon any worthinesse that we haue as of our selues, or vpon the suffiency of any thing we do or can do, for we confesse as the faith­full haue done before vs, that all our righte­ousnesses before God are as filthy and stained clouts, & saie vnfeinedly as our Sauiour him­selfe hath taught vs, when we haue done al that we can doe, we are vnprofitable seruants. So that we may say and say safely, the propositiō or maior is false, and that not onely for that which hath beene alleadged already: but also because that the Scripture in many places, for the cōfort of the children of God, in the mul­titude of their sinnes, knowne or not known, felt or not felt in themselues, confessed or not confessed before God, hath put downe many worthy and general comforts, as Isaiah the 1. Though your sinnes were as crimosin, they shall­be white as snovv, though they vvere redd as scarlet, they shallbe as wooll: and in the newe [Page 72] Testament, Paule saith, where sinne aboundeth there grace aboūdeth much more. And though they add a reason or confirmation of it, yet that helpeth it not neither. For we knowe that all sinnes in their owne nature doe dis­please God, and not onely hidden sinnes. And if God vouchsafe mercie in the forgiuenes of all sinnes and hidden sinnes in all our iudge­ments be sinnes, why should the conscience more doubt of the forgiuenesse of those that it knoweth not or cannot remember, then it doth of those that are euer before vs, sith this is vsuall in all men, to haue their most high and heinous trāsgression, in the sting of their harts presented before them, which being as­sured of that they are remitted before God, the lesse and the secret much more. As for the minor or assumption we will graunt it them: and yet they neuer a whitt nearer their pur­pose, because remission of sinnes, & the com­fort following therevpon, against the doubt­fulnes of our hearts, standeth not in knowing or feeling all and euery particular or speciall sinne that men haue committed, but in the liuely apprehension of the free fauour of god [Page 73] declared in the heauēly promises of his word not imputing vnto vs our transgression, nay which is more, imputing vnto vs through faith, that take hold thereof, the innocency, holines, & obedience of Christ, with which being clothed as with a garment, we stand free from the force of his wrath, against all sinnes knowne or not knowne, and haue hope assured for reconciliation and attone­ment. And as for the proofe of this assumpti­on by the place of Psal. 19. it was more then needes: and brought to confirme that which neuer was controuerted (for who euer cal­led this into question, that good men may & doe commit infinite more sinnes, then they doe or can remember.) But this rather whe­ther this effect of doubting will follow ther­vpon, in which they are more mute then fish­es, & speaking where or what they should not might well haue spared this labour.

2 A second argument they frame thus. He that only knoweth the heart, he only know­eth the certety & assurednes of our saluatiō. But God only knoweth the heart & search­eth the reines: therefore he onely knoweth [Page 74] the certenty and assurednesse of our saluation All the feare & strength of this reason resteth in the maior or proposition as we call it, & in the large or narrow significatiō of this word knower of the heart. Wherfore hauing an­sweared or satisfied that, all the rest will be found weaker then water, I meane for the strength and maintenance of this matter. God is so the onely searcher and knower of the heart, that yet notwistāding he hath in some measure euen communicated that grace vnto diuers of his children, though happely not as in respect of others so much, yet as in regard of euery particular faithful mans owne estate. For as this that God is onely wise, onely iust &c. doth not euacuate or ouerthrowe the wisdome, iustice, &c. that from that infinite fountaine that is in him: is conveied ouer vn­to men specially his children, so that he alone knoweth mans heart, hindreth not this, but that other men may knowe, though not o­ther mens, yet their owne hearts, reasonable well: for this of searching the heart, is, as also the former aboue named, are of that sort of attributes in or to God, which though they [Page 75] be in him in all absolute fulnesse, and without measure, yet are they communicated to the godly especially, and that in such measure as he seeth to be fit for them, and yet he hauing neuer a whit the lesse in himselfe. And this is, that in some sort and sense which Salomon saith in the Prouerbes. The thoughts of mans heart, are as deepe fountaines, but a man of vnderstanding will drawe them drie. But more plainely and particularly the Apostle saith, No man knoweth the things of a man but the spirit of a man which is within himselfe: but Gods spirit maketh the spirituall man a­ble, to iudge and discerne all things, yet he himselfe to be iudged of no man. So that we may see that the maior propositiō is not sim­ple here, but must of necessitie be vnderstood with a condition or exception thus. He that alone is the knower of the hearts, yea of all things, he onely is assured or certenly know­eth our saluation, vnles it haue pleased him in his word, to reueale somthing concerning that vnto vs, and would haue vs thereby to be assured thereof. For then hauing commu­nicated that knowledge which in himselfe [Page 76] is absolute and infinite, in some measure vnto vs, our knowledge comming from him and infused into vs, doth intitle vs in our measure therevnto, and yet notwistanding he in sense before the onely knower of the heart. But as it is Gods good pleasure in his word to ac­quaint vs with this matter, and by many meanes to labour not onely our knowledge therein, but also our assurance thereof, as we may perceiue by these notable sentences. 2. Cor. 13. Prooue your selues whether ye are in that faith: examine your selues &c. He dou­bling this exhortation or commandement rather, that so he might expresse the necessity and excellency of this point. And the 1. Iohn 3. he saith, that by the soūd loue in our hearts. we knowe that we are of the truth and shall be­fore him that is truth euen God himselfe, as­sure our hearts. And therefore as in naturall things we doe from the effects gather of the causes, and that not onely probably but cer­tenly, for such as the cause is such are the ef­fects: so in spirituall things we may yea we ought to doe the like, wherein though as in regard of others that are hypocrites we may [Page 77] be somtimes deceiued, yet as in respect of our selues, if we haue wise iudgement, and be able to put a difference betweene things that dif­fer, we cannot lightly erre. For the minor or assumption of this syllogisme, we confesse it also to be true, but yet in sense before, the ve­ry selfe same seruing to cleare and answere this proposition, that hath beene deliuered for answere to the maior. But because they suppose this argument to be weake, they ad­ioine vnto it another, as like it both for forme of reasoning & pith or strength to proue as possible may be, so that an egge is not so like to an egg, as we haue in the prouerb, then one of them is like another, saying, He that kno­weth not the heart, he cannot knowe tou­ching his saluation, for that were to search the heart and the reines of men, which belō ­geth onely vnto God. But no man knoweth the heart, for that is proper vnto God onely, and therefore no man can knowe or be assu­red touching saluation. Wherevnto though that which hath bin deliuered to the former may suffice for full aunswere, yet a word or two more to this, that so it may appeare they [Page 78] can say nothing, but that which is or may be easily aunswered. The maior if they vnder­stand it of absolute and exact knowledge is vtterly false, not onely because men in this life cannot attaine to such a knowledge, but also because that the measure & manner, that God hath in his word revealed vnto his peo­ple, is sufficient inough to strengthen their owne conscience, and to make them by soūd effects and fruites charitably to iudge of o­thers, though it doe not or cannot intitle thē, to that fulnesse thereof that is onely in the Lord himselfe. And as for the proofe adioy­ned to this proposition, it is of no force nei­ther, as in respect of this cause, for God as we haue heard hath giuen in some measure that grace vnto men and specially to his childrē and yet hath neuer a whit the lesse thereof in himselfe, or equalled them thereby vnto his maiesty. The minor likewise is false, for there are that knowe their owne hearts, and in some measure are inabled by the graces of the spirit, to sound other mens, and that not onely extraordinarily, as Peter did the heart of Ananias and Sapphira his wife, Act. 5. but [Page 79] ordinarily as appeareth by the place of the proofe before alleadged, and yet not rush into Gods office, or be induced with absolute and infinite knowledge as he, and therefore they are vtterly deceiued that obiect this. But for finall answere, in a word we say further. Though he that in some measure knoweth the heart, cannot absolutely knowe it as God, because that which is in him in all fulnesse, is is him according to the measure that God which distributeth his graces seeth good: and therefore he cannot absolutely knowe either himselfe or others, to be of the number of them that shall be saued as God, or cannot be precedent or immediate matters iudge or determine thereof: for indeed that were to be God and not man. Yet by subsequent things or meanes men may knowe, as if it were by effects from causes, or by consequents of or from antecedents, and not onely probably but truely and certenly gather concerning the matter. And me thinketh this argument may well be retorted and cast backe againe thus against the aduersaries themselues. He that knoweth in some measure his owne and [Page 80] other mens heart, may from thence charita­bly gather for others, and certainely conclude for himselfe touching the fauour of God and eternall life: or else if this were not true, the light raised in vs, were darkenesse and of no vse. But the faithfull doe in some good mea­sure as hath bin shewed before, receiue from God and feele in themselues this grace: there­fore they may know and be assured of it, and by consequent need not to doubt though not as in regard of themselues (for so who will not be ouerwhelmed therewith) yet as in respect of God, who is faithfull and fast in all his promises and graces whatsoeuer, and there­fore in this also.

3 A third argument they inforce thus. He that knoweth not Gods wil, he cannot know Gods grace concerning himselfe, and his sal­uation. But no man knoweth the will of God, according to that which is said, who hath not knowne the minde of the Lord? or who was his councellour, which words are repeated. Isaiah 48.13. & Romanes. 11.34. Therefore no man can know or be assured of his saluation. But we will aunswer first vnto the maior or pro­position [Page 81] by distinguishing: secondly vnto the minor or assumption, by explaning or ex­pounding rightly the places alleadged. God though he be but one, and therefore as in re­gard of his own nature can haue but one will yet in respect of himselfe, and men to whome he hath reuealed himselfe by his word, who are by many meanes and waies distinguished from himselfe, he hath indeed & is truely said to haue a double wil, that is one secret in him­selfe, & the other reuealed to men specially to his people in his word. And least wee should seeme to speake anie thing herein without warrant: let vs mark what God himselfe saith in his law. Deuter. 29. The secret things be­long to the Lord our God: but the things reuea­led belong vnto vs and to our children for e­uer, that we may doe all the words of this lawe. In this behalfe or matter respecting gods wil, men are commonly sick of two sinnes, that is curiositie to search further then god hath bin pleased to manifest, and negligence or con­tēpt of that which is reuealed: in these words and by this distinction, God goeth about to represse and redresse both, teaching men so [Page 82] to abstaine, from beeing wise aboue measure and searching into his wayes, councels and iudgements, that are beyond their reach, that yet they should content themselues with and stay vpon his manifested wil, labouring in sin­ceritie and simplicitie of minde, to know and obey that onely which he hath reuealed vnto vs by his law. Now then if they vnderstand their maior proposition, of anie parte of the will of God, not reuealed vnto vs, they saye right, but sith they speake it and meane it of that that is disclosed vnto vs in his word, they speake falsely. For as he that knoweth not the will of God, either manifested in the law and Gospell, and that also concerning such things as appertaine to our saluation: or his not re­uealed will, that is his secret and vnknowne wil to vs, in such matters as belong not to our saluation; as in the wonderfull gouernement of his Church, translation of Empires &c. can not be assured of eternall life, and this indeede is the state of al the heathen of the world out­wardly, and of many other besides. So one the other side, he that knoweth, beleeueth & obeyeth, in some acceptable measure the re­uealed [Page 83] will of God (for by knowing God we do according to god & his word vnderstand, beleefe and obedience) can not choose but in those fruites of his faith, know and be well as­sured, that he is one put a parte to be a plenti­full partaker of all Gods graces, concerning this life and that which is to come. And this is that Christ meaneth, when he saith Iohn. 17. This is life eternall: to know thee to be the only true God and him whome thou hast sent Iesus Christ. But the faithfull though they knowe not or be ignorant of, the hidden and secret will of God as it is meete indeed they be so, yet are very well acquainted with his reuea­led and manifested, whether it be in the lawe for obedience, or in the gospell for faith, and therefore cannot be ignorant of the grace of God toward them and their saluation, but do certainely know it. For to that end was the law manifested at our first creation and after­wards repeated againe, that we might know both that there is a God, and also what man­ner of god he is, and that he will haue vs to be like vnto himselfe, or else that wee shall finde him a sharp and sore punisher of iniquitie and [Page 84] sinne: and afterwards the Gospell concerning the Messiah to come was published, that so we might both know and be assured of for­giuenesse of sinnes and reconciliation before God. And let this suffice for aunswer to the maior. Now touching the minor propositiō or assumption, cōfirmed by the places before alleadged, if we aunswere or truely expound the places, we shall then sufficiently perceiue, how weake it is, for the confirmation of that wherevnto they are alleadged. For the place of Isaiah, whether we consider the generall drift of the Prophet in that chapter which is to comforte the Church, by propounding vnto them manie sweet promises, specially in the 11. first verses of the chapter, or respect the particular words that they presse, yet shall we see that no such thing as the discomfort of doubting or distrust, can be inferred therev­pon, but rather strong and sound consola­tion: for ouer & besides the scope of the Pro­phet already touched, the holy Ghost min­deth to shew in ver. 12.13. in an excellent and loftie forme of words, that the promises be­fore made shall certainely be performed. And [Page 85] this confirmation of gods promises is drawn from two speciall places. First from a compa­rison of all creatures, with the creator himself, whose nature strēgth labour &c. do approch nothing neare vnto God, and good reason it should so be, not onely because that that they haue, they haue frō him, & he is greater then all yea without them able to do what he will & this, is conteined in the 12.13.14.15.16.17. verses, and the other is from a declaration of Gods singular grace and workes, vouchsafed particularly to Abraham, and to his seede not onelie after the flesh, but after the spirite, that is to say the Church, in the rest of the verses. Now in the particular verses before rehear­sed, there are three arguments of the compa­rison, the first is drawne from the Almightie power of God, which is manifested by his creating and sustaining of all things: in the 12. verse, the second from his infinite and incom­prehensible wisedome, in the 13. and 14. ver., and the third from his infinite maiestie and might. in the 15.16.17. ver. Now what is ther here that may maintaine doubting? or rather may not minister comforte, speciallie to his [Page 86] owne people, for whom it is prouided, and to whome it is pronounced, as may appeare by the first verse of the chapter it selfe? Or howe doth it confirme that for which it is alleadged, that no man knoweth the will of God, concerning grace and eternall saluation: whereas we see it prooneth rather that God hath no need of man in any respect, either to waye and search out his spirit, or els as a man of his coūsels, or as his counsellour to instruct and teach him. And we may almost say the same touching the place of Romanes 11. For the Apostle hauing before that 11. chapter. spoken of the reiectiō of the Iewes, & the election of the Gētiles, affirming yet notwithstā ­ding, that when the fulnes of the Gentiles was come in, the Iewes should for al their present casting of in their posteritiy or successors be called, he ceased with that same wonderfull wisdome of God in that heauenly worke or ministery which he would haue men rather religiously to reuerence, then curiously and profanely to search after, specialy beyond the bondes that God hath reuealed, crieth out in the verse going before this, and in this and [Page 87] those that followe, laboureth hy a threfold bridle as I may say, to repres the sacrilegious boldnes of sundry men. First because God is most wise, which he expresseth in this verse, and that therefore it should be most absurd, yea vtterly and altogeather wicked, to mea­sure him after our owne folly. Secondly that he is debter to no man and that he declareth verse 35. but rather surmounteth their wick­ednes with his goodnesse, and that therefore no man can iustly complaine of any iniury that he doth him. Thirdly that for his glory sake all things were made, verse 36. and that therefore we should referre them all to his glory, and at no hand to thinke it safe or law­full for vs, to dispute or reasō the matter with him. Now what is here for doubting, which is the maine matter? or what sentēce or silla­ble to prooue this, that no man knoweth, or can knowe Gods minde touching his grace and eternall saluation? because God is most wise, yea onely wise, as the Apostle speaketh. 1. Tim. 1, 17. shall no man therfore feele his fa­uour or assure his owne heart, that the grace of forgiuenes of sinnes, and the blessing of e­ternall [Page 88] life belōg vnto him. Surely it is a lewse and bad consequent, and we should be so farre from imbracing of it, that we should say vn­to it, as vnto a menstruous and polluted thing depart hence and get away.

4 In the fourth place they reason thus. S. Paul saith 1. Corinth. 4. I knowe nothing by my selfe, yet am I not thereby iustified, for he that iudgeth me is the Lord. Therefore Paul was not assured concerning his owne iustifi­cation. But herevnto we answere, first that this argumēt, euen as the former also, would rather haue beene placed with the reasons drawne from holy scripture, because as we see they are taken therefrom, then placed a­mongst the arguments that men make to e­stablish that errour, but we will easily omit that scape, and not insist vpon that point, as not much materiall. Secondly we say that the reason is but from example: which though here it may be good, and in some other parti­cular cases, yet is not alwaies good: no not in good men, because nowe we may say euen as the Apostle saith in an other place, & another case also, vve knovve no more nowe after the [Page 89] flesh, no not Christ Iesus. And when they are at the best and highest they are rather argu­ments of perswasion to lead men to do the like, then sound & sufficiēt reasons to prooue the lawfulnesse of the thing, for which they are alleadged. But we will let this also goe, & followe that which is of more weight, and importāce. As for this argument, if we know or vnderstand rightly what the Apostle mea­neth by these wordes, it is or will be easily absolued: for the knot is not so hard tvvisted or tied as they imagine. It seemeth vnto men that as verse 1. of the 4. chap. he had put the people in minde of their duties towards their ministers, namely that though they might not account them Lords and rulers, yet they should esteeme them as such whome Christ had sent, euen by their hands to deliuer vnto them, the treasures & hidden secrets of Gods kingdome and saluation. So in the next verse he had told the ministers & preachers of the word what was their duety, namely that in the executiō of their charge they should cary themselues, not as Lords but as seruants, yea as faithfull seruantes who must one day [Page 90] rēder an accoūt for the discharge of their du­tie to God. And because he had set forth him­selfe as an example, & yet many of the Corin­thians regarded him not, but esteemed him as a base person, he doth verse 3. vse a preuen­tion, that he litle or nothing at all stayeth v­pon the contrarie iudgement that they had of him. And least he might be thought to haue spoken this without reason, he sheweth di­uers reasons, why he esteemeth not their per­uerse and corrupted iudgements concerning himselfe. The first is, that when men iudge in these matters according to their own braine and vnderstanding, it ought to be accounted of no greater weight, then if ignorant men should take vpon them to iudge of learning and wisedome, or of wise and learned men: & this is conteined in the latter part of verse. 3. The second is taken from his owne person, and theirs together, as if he should say: How are yee able to iudge what manner of man I am in the execution of my ministerie, sith I my selfe, who by all probability should in that behalfe better knowe my selfe then yee can, yea in a good conscience can testifie before [Page 91] God and men, that in that charge, I haue in some good measure vprightly behaued my selfe, dare not yet therfore arrogate any thing to my selfe? For I know that yet I am not for all that vnblameable specially before God, or that I should please and flatter my selfe as yee doe, and this is the argument that the Apostle vseth in this 4. verse. What is here against the certainetie of Paul iustification before God: or the assurednes of his heart as in that respect. He sheweth they could not iudge him, because he, himself was not able throw­ly and exactly to discerne himselfe: must he therefore doubt of his righteousnesse and sal­uation before God? Surely it will not follow, for first besides that god and man differ, it is not safe to inferr vpon a godly mans debasing of himselfe for some respect before men, his doubting in the sight of God, or his distrust­fulnesse of his mercies towards him. Manie a man debaseth himselfe before God, and yet hath hope in his heart, yea the more for that, because God resisteth the proud & presump­tuous, and giueth grace to the lowlie and meeke as the scripture saith. And though we [Page 92] should vnderstand it of iustification before God yet other places of scripture and some thing in this (for the spirit is not cōtrary to it selfe) should declare it. For surely the Apostle here doubteth not, whether the newenes of life & good works which he being renewed had done, were seales & pledges vnto him of this, that he was iustified before God, but plainely & simply denieth that by thē he was iustified, which as we may confirme by an o­ther place of the Apostle Phil. 3. whē he saith that he hath no confidence in the flesh, & that if any other mā thinketh he hath ought wher­of he might trust in the flesh, much more he who touching the righteousnes which was in the law was vnrebukeable, some thin­keth it standeth vpon religious reason, be­cause all our righteousnesse, are as filthy and stained cloathes, and when we haue done all that we can doe we are vnprofitable seruāts, so many defects, yea corruptions cleaue vnto our best, and most religious duties as we per­forme thē, yea it should seeme that he in this very place rendreth a reason of it, because that though he were vnblameable before men, [Page 93] yet he could not by his workes stand before Gods iudgements, or God himselfe, who re­quireth such perfect obedience, that if a man performe not all things commanded in his lawe, he subiecteth him to the curse thereof, or as Saint Ieames saith chap. 2. He that offē ­deth in one, is guiltie of them al And so if you will needes vnderstand it of this iustification the Apostle sheweth, that he had need of ano­ther righteousnes then his owne, namely the absolute and perfect righteousnes of Christ the mediatour, which he may safely oppose against gods wrath & iudgemēt, & be therby iustified and accepted euen vnto eternall life. And of this iustification, because it is absolute & infinite, he neuer speaketh doubtfully, but alwaies resolutely, as Rom. 5. Being iustified by faith we haue peace towardes God, through our Lord Iesus Christ. And againe Romanes 8 It is god that iustifieth, who shall condemne. So that we see & may say, that take it which way they will or can, it can not or will not, in the truth of the spirit, speake that they would haue it, or prooue that for which they pro­duce it.

[Page 94]5 A fifth argument they frame thus, we are vncerten say they concerning predestina­tion or election, that is as they themselues ex­pound it or must expound it, we cannot out of Gods word shew, whome God hath cho­sen vnto himselfe, vnlesse besides and with­out the word we haue some speciall or par­ticular reuelation: therefore we are vncerten, and by consequent doubt also concerning Gods grace of forgiuenesse of sinnes, saluatiō, &c. Herevnto we answere, that we deny the antecedent of this Enthymenie, or maimed syllogisme: and we haue good reason so to doe, yea many good reasons indeed. For first this is false, which they say, that we cannot by Gods word be assured of predestination or election. For God hath as plainely and plē ­tifully propoūded that point, as possibly may be, and that not onely by affirming it here & there, in some short sentēces, but by large de­ductions, and as it were discourses and trea­tises made of purpose concerning it, as may appeare from the middle of the eight chap­ter of the epistle vnto the Romanes, to the ende of 11. chapter of the same epistle, and al­so [Page 95] Eph. 1. and sundry other places. But if they will say they meane it of persons elected, and not of the doctrine, and indeed so their expo­sition seemeth to lead that way, yet then we tel them also that is false and faulty as the for­mer. For by the word of God we are able not onely rightly to iudge of that which is past concerning the reiection of the Iewes, the election of the Gentiles, &c. but also both probably togeather and charitably to iudge of others, as we see the Apostle Peter doth of the straungers that dwelt here and there. 1. Pet. 1. verse 2, Yea and of some naturall per­sons also as Iohn doth in his second Epistle to the elected Ladie: and certenly also to deter­mine concerning our owne estates that way, whether we cōsider our selues by our selues singularly, or as we are ioyned with the rest of Gods elect, we saying of our selues and of them in our measure touching the forgiue­nesse of our sinnes, as Saint Iohn saith for himselfe and the faithfull in that behalfe. If a­ny man sinne, we haue an aduocate with the fa­ther Iesus Christ the righteouse, and he is the reconciliation for our sinnes, &c. And concer­ning [Page 96] gods loue towards vs in Iesus Christ for eternall life, as Saint Paule speaketh of him­selfe, and the sound members of the Church, saying, I am perswaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come nor heigth nor depth, nor anie other creature shallbe able to separate vs, from the loue of god which is in Christ Iesus our Lord, And in ano­ther place: We know that if our earthly house of this tabernacle be destroyed we haue a buil­ding giuen of God, that is an house not made with hands but eternall in the heauens. And this wee iudge not so much by Gods eternall election it selfe, though we know, beleeue, & perswade our owne hearts, that such a thing there is in God, because that is alwaies hidd in himselfe, euen as we may say in the bosome and brest of his euerlasting free knowledge, though by manie good meanes, as wee shall heare anone he discouereth the same vnto vs, but by certain and assured infallible notes that he hath giuen vs in his word, by which wee may know and be assured for our selues, and according to truth and charitie may iudge of [Page 97] others, and that without any speciall reuela­tion, as these men fantasie, that we are of the number of gods elect, as if god giue vs an effe­ctuall calling through the ministerie of the word, and working of the spirit, and make vs comfortably to feele the imputation of Christs righteousnesse, and a stedfast hope of eternall glorification, wee may assure our selues of our election, as we may perceiue by that the Apostle saith. Rom. 8. Whom he hath predestinate thē also he hath called, & whome he hath called them also he hath iustified, and them whome he hath iustified, them he hath also glorified: and 2. Timoth. 1. God hath saued vs, and called vs with an holie calling, not ac­cording to our works, but according to his owne purpose and grace, vvhich vvas giuen to vs through Ieses Christ before the world vvas as also if he giue vs care and conscience of well-doing, it pleadgeth the same grace vnto vs, ac­cording to which Saint Peter saith, giue dili­gence to make your calling and election sure. And therfore we see that gods election, euen as it is manifested vnto vs in gods word, is farr of from ouerthrowing, our certainety & [Page 98] hope of saluation, that looking vpon it, and into it, as he would haue vs iudge of it, it doth indeed confirme and establish the same, both as in respect of it selfe because so it is alwaies sure and certaine, and also as in regard of our fainting hearts and feeble hope, which by this meanes are vpheld, as the Churches. Canticl. 2. was staied with flagons, and comforted with appells. As for that which they speake of parti­cular and speciall reuelation, it is against the truth of holy Scriptures and grounds of chri­stian religion, for God hauing in these latter daies spokē vnto vs in the person of his sonne and absolutely and fully reuealed his will in his word, with this threatning that whosoe­uer addeth therevnto, vpon him shalbe pow­red forth all the plagues written therein, he hath taught vs thereby, to cast away and re­iect as diuelish and abhominable all such con­ceits, besides that it strongly sauoureth of A­nabaptistrie, which for manie fond fantasies of their owne haue nothing to say, but onely pretend odd reuelations or visions. But yet our aduersaries vrge this pointe further and say: that men must beware of rash entring in­to, [Page 99] hādling or hearing, of that same reuerend & hidd misterie of gods predestination. And who will not say so, as well as they. But let vs see whether this be a good argument: Gods predestination must not be rashlie rushed in­to, either for hearing or handling, therefore men must doubt of Gods fauour that way, & euery other way besides: it followeth not. No more then this. The sacred authority of prin­ces and magistrates, must not be esteemed or violated as a light thing: therefore subiects must doubt whether their princes fauour, or affect them, me thinketh it would rather fol­lowe. There is in god such high and heauenly things, therefore we should be better perswa­ded of his might, goodwill, fauour &c. as in princes their maiestie, authoritie, &c. should assure their subiects of loue, care and all for their defence. But we will come to the point, wee take that to be rash presumption in the matter of this misterie, when either we looke into this same hidden, & secret coūcel of god, as it is in it selfe or in him alone, separated frō those testimonies and tokens that he hath gi­uen vs to discerne it by: or when we willbe [Page 100] more curious in it, then he hath bin pleased to manifest in his word. Nowe that this is to be auoided, and to be taken heed of, as a high sin & the infectiō of our soules, euery mā will cō ­fesse, because it is to be wise aboue measure, & in the things that God would not haue vs ac­quainted withal. And we know that we must not iudge of this matter, à priori, as the school mē say, that is by things going before, for we knowe them not, but by things following, which may be discerned, because they are de­scribed and set downe vnto vs in the word: nor yet besides or without the word, for then we shall wāder in darkenes more grosse then that of Egypt, & be ouertakē with many odd and swimming conceits. But we must out of the word & by consequents according to the word determine of the matter, otherwise we shall not onely speake at aduenture but faile, because there & not else where, God hath for this, and al other matters & misteries, plainely and plentifully reuealed his will. And though it be true that euen the writinges before the law was giuen and after it was deliuered doe describe this matter vnto vs, yet wee must [Page 101] principally fetch it from the gospell, because therein God doth especially discouer, the decrees that he hath made with himself from before all times, concerning our saluation, in which Gospell we shall see, more testimonies and tokens giuen vnto vs, for the assurance of our hearts in it, then as yet we haue heard of, as Christs death yea the death of the crosse for the redemption of mankinde: the mistery of the calling both of Iewes and Gentiles by the ministerie of the word: saith and repen­tance giuen vnto men, through the hearing of the word preached: the iustifying and sa­uing of them which through faith beleeue in Christ, and by meanes thereof take hold of him to eternall life: and lastly the testimony & pleadge of the spirit, bearing record vnto our spirits that we are Gods sonnes, yea heires, yea fellow heires with our Sauiour Christ, in which respect it is also else where called the earnest of our inheritance. Ephesians the first ver. 14. And this I thinke may suffice for this point.

6 Their sixt argument or reason is thus framed. He that hath not in himselfe the per­fect [Page 102] obedience of gods law, cannot certainely conclude that he pleaseth god, but must of ne­cessitie still doubt: because we know that no­thing can please god but perfect obedience: and againe this condition is added to the law, doe this and thou shalt liue: also keepe the cō ­maūdements &c. But no mā hath in him that perfect obedience: therefore no man can cer­tainely conclude that he pleaseth God. To all which we answer that we haue many things iustly to except against it: As first that the maior or proposition is not onely fraile but false, in the sense that they set it downe in, yea though that it haue adioyned vnto it a double reason to strengthen it withall. For a mā may haue a good thing, yea that good thing they speak of, namely perfect obedience in himself, though not of himselfe and yet be sure that by reason of that which frō another is impu­ted vnto him, he pleaseth God. If they would haue dealt plainely and haue said thus, he that hath neither in himselfe, nor of himselfe perfect obedience, cānot be sure that he plea­seth God: and so haue adioyned vnto it such a minor as followeth, namely that no man hath [Page 103] either in himselfe, or of himselfe, that perfect obedience, therefore &c. it had beene some­what to the purpose I confesse: but then their falshood, would more easilie haue beene espi­ed, and that made them to halt or at the least to dissemble in vsing this terme onely, in him­selfe, and leauing at that other of himselfe, of which also no doubt they meane it, and in o­ther places inforce it very farre, and that in plaine tearmes & audible voice, though here they mētiō it not. For we, the faithful I mean, hauing the righteousnesse of Christ commu­nicated and imputed vnto vs, haue it in our selues, though indeede not of our selues, and from the same reape singular consolation and assurance, yea much more then from anie righteousnesse, wee haue or can haue of our owne. For our owne could be no better when it were at the best, then that which our first parentes had by creation, and yet wee see that notwithstanding the excellen­cie and integritie thereof, they were subiect to falling as the euent declared: but wee in­grafted into Christ, are free from that feare, that so hauing in that and manie other res­pectes [Page 104] more then we lost in Adam, our com­fort might be the more large and certaine. By all which we may perceiue that the Maior, both in the words of it, and in their meaning is vntrue or at the least cōmeth short of that it should, in that it excludeth or mentioneth not, the absolute and perfect obedience of our Sauiour, with which beeing clothed, as if it were with the vnspotted garment of our el­der brother, we cannot choose but stand as pure and cleane in the sight and presence of Almightie God: As for the proofes adioyned to the proposition, we confesse the trueth of them in themselus: though we cannot but ac­knowledge, that they are impertinently & to no purpose alleadged or brought in here, for though we haue none of our owne, yet wee haue Christs absolute obedience imputed vn­to vs, which is as our owne, in as much as he is our head, and we his members, and he and we make but one bodie, in as much therefore as he is the person, with whome onely God is well pleased, and in whome alone he hath reconciled vs vnto himselfe, accepting of his offring of himselfe once for all, as a full and [Page 105] sufficient price not onely to pay our debts, & to redeeme vs out of prisō, but to bring vs into the glorious liberty of the sonnes of god we should no more doubt of this, then if one hauing paid our debtes, we were sure to be acquitted and discharged thereof: no not so much of this, as of that, because men that haue satisfied for vs may demaund it againe, and molest vs if we pay it not: whereas our Sauiour Christ will not or cannot doe, in the exceeding pitie and compassion of his loue towardes vs, any such thing. And as for the places alleadged we aunswere, that though in our faylings and fallinges we ha­uing not performed the thinges that are cō ­maunded vs, they may and doe make vs to doubt as in respect of our vnworthinesse, yet neuer were they propounded by God to make vs doubt of, or distrust his power, good will, &c. towardes vs, but rather as to sett out the absolute righteousnesse that is in him and our manifold and continuall breaches of his lawe, so it may cause vs to go out of our selues, & to fly frō him as a seuere iudge, and to runne vnto Iesus Christ, who is placed [Page 105] betweene him and vs, not onely to remooue and take away all his wrath, but to purchase all his fauour, and so the lawe by that meanes, both in the light of it and in the threts of it, & our breaking of it, & euery way indeed become as the Apostle saith our schol­master to lead vs vnto Christ. And though that this may suffice for full answere vnto all, yet it liketh vs a little further to inlarge our selues herein. If our iustification before God and reconciliation with God, did depend ei­ther of the lawe it selfe, or of the dignitie and worthinesse of our workes, then the maior proposition should of necessitie be true, but that cannot be because the lawe is not giuen to iustifie but to condemne rather, and we knowe that all our righteousnes, is as a defi­led cloath, & so indeed we should neuer sure­ly conclude with our selues touching our saluatiō, or finde peace of conscience at home in our hearts. So that neither of those beeing true the maior or propositiō cannot be soūd or right. But sith our iustificatiō before God, & reconciliation with God is not of the law, or of the dignitie of our workes: but is from [Page 106] Christs absolute obediēce: & the holy gospell which euery where teacheth, that Christ was therefore sent and came into the world, that he might saue sinners, and redeeming vs from the curse of the lawe might make vs righteouse through faith in him. The maior or proposition, separated as we see it is from Christ, and vnderstood as it must be, and may appeare by the minor, not of Christs but of our obedience, can not be true. Besids sith the worde generally, and more particularly the Gospel, a speciall part of it, euery where in­structeth vs, not to respect our owne dignity or worthinesse (which indeed is none, but all manner of vnworthines) nor yet to beholde our owne vnworthinesse otherwise then to humble vs before God and in our selues, and to make vs to runne vnto Christ and to his righteousnes, more earnestly & speedily then we do, but sendeth vs vnto Christ and to his merite and worthinesse, that so for his sake we may be reconciled vnto God that is to say, both iustified and sanctified before him and receiued vnto eternall life, there is no reason to receiue, but much and greate [Page 107] reason to refuse this minor, as vnsound insuf­ficient, either vtterly excluding or els no whit at all mentioning Christ, who of god is made vnto vs wisdome, righteousnes, sanctificati­on, and saluation, and in whome being iustifi­ed through faith we haue peace towards god, &c. Yea we say further, that sith by the lawe righteousnes cannot come vnto men, as the Apostle sheweth in many places of his wri­tings, and namely in his epistles to the Ro­manes and Galathians, the doctrine of the Gospell was therefore made manifest, that both it might discouer vnto vs, a meane, a manner, yea and matter of iustification, that in the lawe could not be found out, and also teach vs howe to appropriate and apply the same vnto our owne hearts. Lastly concer­ning the minor we answere, and say that no man hath in himselfe, as of himselfe that per­fect and obediēce of the lawe that they speake of. Howebeit we are assured that all that haue Christ haue it, because they doe by faith lay hold of Christ, and his perfect obedience: the want or lacke of then owne in themselues, being so farre of frō hindring Christs righ­teousnes [Page 108] to them and in them, that it rather furthereth them thereto. For he that is filled with his owne can haue no part of Christs, the reason is because he that is full, though it be but of airy and windie matter, or as we say bad repletions, can hardly or not at all till he be purged of that admit any more: but also because there is such a flat opposition, be­tweene Christs righteousnesse and mans, that they cannot both be, at one and the selfe same time, in one and the selfe same subiect: but the hauing of the one is the priuation of the other: as the Apostle sheweth in many places of his writings, and namely Rom. 10. verse 3. and also Rom. 11. verse 5.6. Psal. 3.6. And this me thinketh might satisfie any rea­sonable mā, yea stoppe his mouth, from bark­ing or bellowing against the trueth of God. Howebeit our aduersaries, yet presse this point further and obiect saying: Christ saith in the Gospell, If any man loue me he will keep my commandements or sayings or wordes. But no man keepeth his word, therefore say they no man knoweth whether God loue him yea or no. First for the forme of the syl­logysmo: [Page 109] and then for the matter. In the con­clusion there is more, then is in the promises. For whereas the maior teacheth vs, that o­bedience to Christs word, is a signe vnto o­ther and a pledge vnto our selues of some loues that God hath wrought in our hearts towards him: the conclusion turneth it vp side downe and saith, no man can know whe­ther God loue him yea or no, as though our loue & Gods loue were all one; or as though God loued not many, I will not say vnto eter­nall life (for that loue onely belongeth to the elect) but in many outward respects, from which also as it should seeme Christ himselfe Math. 5. inferreth this doctrine, loue thē that hate you &c. And maketh this comfortable vse of it, that you may be the children of your heauēly father: who can set his sunne to shine, & his raine to raine vpon the iust and vniust. Nowe to the matter. All the doubt resteth in the true and naturall meaning of this phrase keepe my words and sayings. That our saui­our should meane thereby absolute obedi­ence and performance thereof, there is no likelyhood: for he that knewe the hearts of al [Page 110] knew also that euen in the best, there were great defects and wants: and to haue deliue­red such a speech, I meane in that sense and meaning had beene by his owne wordes, to haue crossed and thuarted his owne know­ledge, and to haue spoken more indeede then truth was. Why thē what is it that he would signifie and set out vnto vs therby, surely this much that the care and conscience that the faithfull had to obey his will, and these good beginnings and proceedings that they had made therein by his spirit, he would accept them as absolute and couered with the fulnes of righteousnes and obedience that was and is in himselfe, and so present them in the sight of his heauenly father. Neither doth that dis­like me, that one aunswere hereto, namely that this beeing a sentence or saying of the Gospell, must not be vnderstood of the per­fect fulfilling of the lawe of God, for that is a manner of speech belōging rather to the law then to the Gospell, but of faith and a good conscience, or as we haur heard already the beginning and grooth in goodnesse, that god by his word and spirit hath wrought in the [Page 111] heart. of the regenerate. For in this sentence as it is a part and peece of the voice of the gos­pell, these tearmes to keepe Christs saying or word, signifie nothing els but by faith to im­brace and to hold fast, the trueth and puritie of that doctrine, that in the Gospell is com­mended vnto vs, concerning Christ: and as sound members of the Church to professe it openly, and as faithfull ministers to publish it & spread it abroad, and all as men mindeful of and carefull for the glory of our God, to ad­dorne and beutifie it, and to doe what we can in holy life to make it honourable. And so is it that Christ saith and meaneth also, Ioh. 17. where speaking of his Apostles he affirmeth. That they kept the word of his heauenly fa­ther. And therefore also to such, as after this manner imbrace the doctrine of the Gospell and professe it, beleeue it and obey it in some measure, are very large and excellent graces promised, as iustification, sanctificati­on, and glorification, &c. not because im­perfect workes can merite or deserue any more at Gods handes, then grosse corrupti­ons, for as in regard of his absolute iustice no [Page 112] imperfect thing can please him, but because that God, through his mercie and Christs o­bedience, is pleased as to forgiue and forget our defects, so to crowne his owne graces in vs, and by these large promises and perfor­mances also to whett vs vnto perfection in this life, though indeed we can neuer here at­taine thereto. Now the maior beeing thus expounded: and these words to keep Christs sayings beeing taken in this sense in the mi­nor or assumption, we doe not denie the mi­nor as vntrue: because Christ saieth of his A­postles Iohn 17. They haue kept thy word and all that they haue and doe, in sort as before is expressed imbrace and hold fast the doctrine of the gospell, keeping faith and a good con­science, as the Scripture saith may rightly bee termed in their measure to keep Christs say­ings, though he will not or dare not affirme they do it so well and in such a large measure as the Apostle did.

7 Another argument they frame as fol­loweth He that by the Gospell cannot know whether wee haue sufficient repentance for his sinnes, he cannot be assured tou­ching [Page 113] iustification or the grace of God tow­ards him, or concerning saluation, for God in the gospell requireth repentance of vs. But no man by the gospell can tell whether he haue sufficient repentance yea or no: therefore no man, no not by the Gospell knoweth or can knowe, concerning Gods grace towards him & his owne saluation. There are many things in the maior proposition, that had need of ex­planation. First, that word of sufficient repen­tance, is not onely ambiguous and doubtfull, but full of vnsoundnesse, as though forsooth our iustification before god, or reconciliation with him, stood vpon the dignitie, sufficiēcie and merite of our repentance, that is of our contrition, faith and new obedience, whereas we know it dependeth not vpon all or any of these things: but vpon the absolute obedience of our Sauiour Christ, which as it is sufficient indeede to take away all sinne: so it is much more powerfull to supply the defect of the fruits of our faith. Or as though againe, we could sufficiently and inough sorrow for our sinnes, whereas if we weigh not onely all our sinnes, but any of them, in it owne nature, and [Page 114] according to the grieuous effects it bringeth forth, or the heauie iudgement of god against vs for the same: we shall finde in our conscien­ces, and in truth before god, that though wee would or could do nothing else all the daies of our liues, but repent vs of that one, yet wee could not sufficiently performe it therefore. Or as though we had some sufficiēcie in our selues to all or any good thing, whereas the Apostle telleth vs, in plaine & euident tearms, that vve are not sufficient of our selues, as of our selues, to thinke anie thing, much lesse suf­ficiently to repēt, but that all our sufficiencie is of god, who worketh in vs both the will and the deed according to his good pleasure: Secondlie wheras the maior affirmeth, that vnles a man haue sufficient repentance for his sinnes, he cannot be assured of iustification &c. Wee aunswer that is false. For though as in regard of that which is wanting in himselfe he cānot be assured, yet as in regard of that which for him is supplied by another, and accepted of him; to whome that supplie was due, he may conceiue comfort and certainty also: for euen as when the debt that a man oweth, is satisfied [Page 115] by his brother, & the partie to whome it was due acknowledgeth himselfe contented and paid, he that ought the debt, neede not doubt much lesse distrust, so is the case betweene god and vs, through the death & obedience of Christ his sonne & our elder brother. For God confesseth cōtentment and acknowled­geth satisfaction when he saith: This is my wellbe loued sonne in whome I am vvell plea­sed &c And Christ hath paied the debt, be­cause he hath put out the hand vvriting of ordinances that vvas against vs, vvhich was contrarie to vs, he euen tooke it out of the way and fastened it vpon the crosse, and hath spoi­led principalities and powers, and hath made a shevv of them openly and hath triumphed ouer them in the same crosse. And why then should we distrust or doubt vnles we would suspect the suffiencie of Christs obedience, or the absolutenes of gods worke in giuing him to the death for vs all. Thirdly this is faulty in the maior, that it maketh it a principall part of the office of the Gospell, to certifie mens hearts of repentance, whereas the chiefe due­tie of the gospell, is to publish forgiuenesse of [Page 116] sinnes, and by consequent eternall life also, (for where the first is, the latter cannot choose but followe in the name and obedience of Iesus Christ. And though we will not or cannot denie, but that repentance is a part of the gos­pell, and ioyned with the remission of sinnes, yet is not therefore annexed therevnto, that in the worthines or suffiencie of it, we might merite assurance, but that in the hauing of it it might pledge vp in our hearts, the forgiue­nesse of all our transgressions: and yet not as though it were of our selues, though it be in our selues, but as it is Gods worke in vs, he giuing this glorie to his owne worke, to te­stifie this fauour vnto our hearts of reconci­liation and peace. Indeede if repentance were of and from man it were somewhat that they say: but beeing simplie and onely from God, (who if he doe not effectually bat­ter mens stonie and hard hearts, they cannot return vnto him) they cannot think or speake thus but with great sinne against God, and their owne soules. Lastly concerning the cō ­firmation of the proposition in these words. [Page 117] For God in the gospell requireth repentance of vs, we confesse the truth of the sentēce but not in their sense, for that God demaundeth it no man I thinke will denie, because euerie where almost it is said, repent and beleeue the Gospell But he that requireth it, for these ends & purposes that these men imagine, as name­ly that it should puffe vs vp in pride and pre­sumption of merit, that we should thinke we haue it of our selues, and so therein assure our hearts, that is most false, but rather because it commeth from God, and is the worke of his owne grace in vs, and appointed indeede a­mongst other fruits of our faith, notwithstan­ding the weakenes and wants of it, which are from our selues & not from god or his work in vs, and therefore may indeed comfort vs: for as this is a sure rule, that whatsoeuer is of or from our selues, may iustly discourage vs, and cause vs to hang downe our heads for shame, and to cast downe our hearts for feare: So this is as certaine that whatsoeuer is from God, may, and ought as in and of it selfe, speci­ally when it is reuerently receiued and right­ly vsed (notwithstanding there be imperfecti­ons [Page 118] in them that take and vse the same) yeeld vnto vs singular consolation. Hitherto con­cerning the maior. Nowe for the minor. Wherevnto we answer that in the gospell, the measure of repentance that is of contriti­on, faith and new obediēce, is not prescribed, my meaning is, that there is not shewed how great or howe much our repentance should be, but rather the thing it selfe, in it selfe & the soundnesse of it exacted or required. So that we may safelie say not the quantitie of it, as whether it be litle or great, suffiseth: but the soundnesse & truth of it, suffiseth, though not before God neither, for there is want in vs & our good works that way, yet as in regard of our selues, and our owne assurāce: for though it be not sufficient, for our purpose or before God, yet it may suffice for another, and as in regard of our selues. For euen as not the quā ­tity so much as the quality of faith, in the truth and stedfastnesse of it is it that in some sorte commendeth vs to God, but specially mini­streth much comfort to our owne conscien­ces: And as not long and many praiers: but short and sweet as we may say, yea so do wee [Page 119] say and beleeue also, touching all other fruits of our faith and namely our repentance. And let this suffice for this point.

8 Their eight argument they make thus: Pride is a vice displeasing God, on the other side humilitie and modestie, is a vertue that he taketh delight in. But for a man to say, that he is in Gods fauour, and is assured of eternall saluation, is a point of arrogancie, as againe to doubt whether he be in Gods fauour, a token of modestie and humilitie. Therefore for a man to say that he is sure he is in Gods fauour, is a soule fault, and to doubt of it, is a goodlie vertue. The maior of this proposition is as cleare as possible can bee, and to bee prooued by manie places of the Scripture, and particularly by this, God resi­steth the prouds and giueth grace to the hum­ble. And therefore we say nothing to it, but willinglie yeeld and submit our selues to the truth thereof. But the minor is corrupt and false and therefore wee denie it, in both the parts or propositions of it. For it is not ar­rogancie to be assured generallie of Gods fa­uour for all mercies, and particularly of his [Page 120] grace concerning eternall saluation, sith god himselfe for the better vpholding of our hearts and hopes that way, hath beene plea­sed to giue vnto vs many gratious both proppes and promises in his worde, which also in good time he will performe vnto vs: as he hath done to many of his faithfull ser­uantes, who haue gone before vs in the flesh and in the faith. For this and not that is ar­rogancie indeede to take that which doth not belong vnto vs, or to presume of this or that which we haue not, and yet deceiued in our owne hearts imagine we haue it: or els hauing it, to be puffed vp with a conceite of hauing more then we inioy: or els inioying it to be proud of it, either as though we had not receiued it, or as though God had giuen it vs to that end to make vs swell ouer others But to assure our selues of Gods grace and of eternall life, is a doctrine that God hath de­liuered in his word, for the good and stay of his owne people, as we haue already heard heretofore, and should againe hereafter heare it prooued more at large, and there­fore we can not arrogate or take any [Page 121] more vnto our selues, then that that in regard of the free fauour of God belongeth vnto vs: and presume here we cannot, or be proud, whether we haue it or haue not: for it were madnesse to be lifted vp with that we haue not: and sith we haue it not of our selues but frō another: we may say as the Apostle saith, what hast thou that ihou hast not receiued, & if thou hast receiued it, why reioycest thou, as though thou hadest not receiued it. And again we knowe God giueth no graces to any e­uill ende, howesoeuer man in his owne cor­ruption, and Satan in his malice against him, abuse them many times thereto, but as the graces themselues are good, so both he in his purpose doth, and we in our practise ought to aime at good endes and effects, that so the one answering the other he might haue glo­ry other mē good, and our selues cōfort. On the other side it is not humilitie to doubt of Gods fauour, but distrustfulnes or doubting rather, for humilitie, respecting not God, or not reaching vnto him, though it be accepta­ble in his eyes as other good thinges are, but concerning men, who when he considereth [Page 122] either himselfe, his sinne and misery thereby or els God in his maiestie, might, iustice, &c. as a sharp reuēger of the same hath iust occa­siō to be thrown downe is a holy & blessed virgine, whereas distrustfulnesse or doubting arising from the corruption of our hearts and an imagination touching the height or heinousnes of our iniquities, or ignorance of gods diuine nature and holy word, as though he could not or would not forgiue vs, is a foule vice because it dishonoureth God in the riches of his mercie, and addeth affliction vnto a fearefull and distressed soule. And both these points me thinketh we may see plaine by and earthly comparison. For as when a great prince or person, that both hath large­nesse of power and soundnesse of good will, shal promise vs much, and wil vs in the word of a prince to assure our selues and be bolde, then to doubt were folly in our selues, and discredit to the person that offereth & would performe such singular fauour, so is it in this behalfe betweene vs and God, whose power we cannot doubt of, not onely because it is absolute and infinite, but also because he hath [Page 123] effectually in all ages and to euery person per­formed, whatsoeuer he hath faithfully promised: and whose good will we may not call in­to question, he hauing giuen vs so many assu­rances thereof, as his sweete promises the death of his sonne, the pledge of his spirit and many particular graces both outward and in­ward: as he hath beene pleased to bestowe vpon vs. So that we may see, it is not pride, but Christian humilitie not onely to thinke or speake lowely of, but as it were to distrust yea condemne our owne deedes and workes and renouncing them vtterly to rest and stay our selues vpon the mercy of God promised vnto vs for Christ our Sauiour his sake, and alwaies both in minde and mouth to haue that worthy saying of the prophet rise with vs: Enter not into iudgement with thy seruant O Lord, for then no flesh shallbe righteouse in thy sight: and that of the Apostle 1. Cor. 4. I knowe nothing by my selfe and yet I am not iust or iustified for all that. One the other side it is not humilitie as they suppose, but ar­rogancie, and indeede contempt of God, and heauenly promises not to giue credit to or [Page 124] not to beleeue these sweete promises. And therefore Saint Iohn saith: he that beleeueth not God hath made him a lier. 1. Iohn 5.10. and we may see a memorable example of it in A­haz. Isaiah 7. who refused a signe giuen vnto him from god. But they presse this further & say, it is a token of humilitie to acknowledge our infirmities and sinnes. And who wil deny that that hath any fault or sauour in him of godlines? But on the other side who kno­weth not that humilitie and doubting differ, as much as vice & virtue: or what man vnles he were madde, not onely without reason but against godlinesse, would suppose that our true humility, should destroy confidēce, boldnesse, or faith, concerning Gods grace, forgiuenesse of our sinnes, and eternall salua­tion: sith our humility is as other good things in vs, the fruite of the faith: If mā did soundly vnderstand what humility were they would doubtlesse be of another minde, thē conclude so. This is humility not onely truly to feare God as a iudge, and so to acknowledge in his sight our sinnes, and infirmities, but also to fly vnto Iesus Christ, and to stay in his al sufficiēt [Page 125] satisfaction. Doth this ouerthrowe a poore mans pouertie, that he beggeth an almes for Gods sake as we say? or doth this destroy a weake mans weaknesse, that he seeketh for shelter and defence at the handes of the strōg? or doth this take away a sicke mans sicknes, that he laieth it open to the Phisition, and re­quireth medicine? no verely but rather argu­eth, pouerty, weaknesse, sicknesse, &c. And so doth our humility. But let vs go forward.

9 The ninth argument is this. Where there is vnworthinesse, there cannot be assu­rance of Gods grace, of forgiuenesse of sinnes, and of saluation, but still there must be doub­ting. But in thē that are turned to God there is great vnworthinesse, whilest they knowe not whether they haue sufficiently and wor­thily prepared themselues, and performed all the couenants and conditions that God hath prescribed therefore, &c. The proposition or maior of this argument is very false, because the beholding or feeling of our own vnwor­thinesse, doth no more worke doubting, much lesse distrustfulnesse in the hearts of Gods people, then feeling of outward wants, [Page 126] maketh naturall men carelesse of a supply. It is a grace of God to be well acquainted with our owne vnworthinesse, yea such a grace as God onely bestoweth vpon his owne chil­dren, that so in the beholding and sight ther­of, they may more earnestly seeke after, and be more fruitfully made partakers of the ex­ceeding riches of his mercy, wheras the wic­ked of the world, are either ceased with be­nūmednesse and senslesnesses of their owne vnworthinesse: and good reason thereof be­cause they feele not sinne, or els see it in iudge­ment and condemnation: and good reason of it also, because rather they haue made no account to profit by Gods mercies, but to a­buse them rather to licentiousnesse and sinne. And that we might be the better assured of the trueth of this point, namely that the fee­ling of the indignity of gods people hath nei­ther wrought doubting in themselues, nor caused god the lesse, but more rather to e­steeme them: we haue many memorable ex­amples, but for the present we will content our selues with one out of the ould testament and another out of the newe, that so seeing [Page 128] the consent of scriptures and the confirmitie of this trueth in all ages, we may the better beleeue it, both for the comfort of our con­sciences: and stopping the mouthes of the ad­uersaries. In the 18. of Genesis, the spirit pres­seth this in the prayer of Abraham that he made for Sodom, Gomorrah, &c. that he said he was but dust and ashes, and how could he more debase and humble himselfe? and yet he cōtinueth afterwards his prayer againe & againe, which had his heart beene possessed with doubting, and vpheld with hope he could not haue performed. And in the 8. of the gospell after Mathew, the Centuriō that came to intreat Christ for his seruant sicke of the palsie and grieuously pained, feeling and confessing his owne vnworthinesse, that he was not vvorthy that Christ should come vn­der his roofe, doth not only make Christ him selfe as he was mā to maruaile at it, but accor­ding to truth for the better comforting of all that haue the like sense, to cōmend him & to say verely I haue not found so great faith no not in Israel: & what meaneth that generall sentēce of the word, god resisteth the proud & [Page 128] giueth grace to the humble, confirmed by the example of the Pharise & Publican Luke eighteene. But to teach vs this point? Can a man be truely humbled in himselfe, without sight and sense of his owne vnworthinesse? or can he tast or tell how sweet the Lord is in his mercies, that is not wel acquainted with his owne miseries? If anie man thinke so he is fowly deceiued. Nay we will say more, that where vnworthines is most felt, there is of­fred vnto godlie men the best meanes of cer­tainetie and assurance, not onely because the Scripture saith: where sinne hath aboūded ther grace hath abounded much more: but because God in his purpose, and indeed assured good­will calleth vs out of our selues, who are alto­gether weaker then water, that so we might wholy repose our wofull soules vpon him, that is the god of our comfort, and the vnmo­uable rock of our strength. Wherefore wee see that the maior is vtterly vntrue. As for the first part of the assumption or minor we will not denie it, namely that euen in the faithfull there is not onely is great vnworthines, but a very good tast and feeling thereof. And good [Page 129] reason there is it should be so, they best ob­serue their owne waies, they best examine their owne hearts &c. Neither will we much stick with them to yeeld them the secōd part of it, namely that these are good meanes to make euen god feele their vnworthines, that they doe not rightly, and reuerently prepare themselus to the seruice of god, that they full­fill not al, nay not any in sort as they should, of the couenants, conditions, or cōmandements of god &c. but that they should worke doub­ting in them of gods goodnes & grace tow­ards them, that is the point we deny, and they cā neuer prooue: for doubting is not the pro­per & peculiar effect of the sight and sense of vnworthines in the Saints of God, but haste­ning rather vnto the Lord, that so in him that accounteth them worthy of euery thing, and frō him alone they may bee replenished with his aboundant mercy. Onely that word suffi­ciently & worthily which here & els where they vrge so much, in the sense that they vse it & to the purpose that they apply it, we vtter­ly mislike, for the grace of God in our iustifi­cation, saluation &c. doth not depend vpon [Page 130] our sufficiency & worthines (which indeed is none if we respect our selus, as we haue heard sundry times already) but vpō the free & gra­cious promise of god, & vpō the absolut & in­finite merite of Christs obedience. For there­fore indeed, are the promises published, and therefore also is the sonne of God become & made our mediatour & intercessour, because we are vtterly vnworthy of al or any fauour, (whereas if we had worthines in and of our selues these things had bin needles) & that for his sake, & through his obedience the father might declare himself to be gracious & mer­cifull vnto vs: according vnto which it is said. Romaines the 8. There is no condemnation, to them that are in Christ Iesus. &c. So that we may see, that a godlie hart, will easilie confesse yea ought indeed to acknowledge, both that he is vnworthie (which he cannot choose but doe; if he consider well Gods iustice, his owne daylie and hourely transgressions eue­rie manner of way &c.) and that yet notwith­standing he ought stedfastly to beleeue the promises of the Gospell, and namely this, that beeing truely penitent, wee are for Christs [Page 131] sake receiued into fauour: whereof if he res­pect gods faithfulnesse, Christs obedience, his owne comfort and good thereby, he cannot but be rightly and assuredly perswaded of the same.

10 Their tenth argumēt they frame thus: where there is infirmitie and weakenesse of faith, there cannot be an assured perswasion, hope and boldnesse. But in them that are turned to God, there is great infirmitie and weakenesse of faith: therefore men cannot be assuredly certified, of Gods fauour, the for­giuenesse of their sinnes, eternall saluation &c. We cannot but deny the maior propo­sition of this sillogisme. And least we should seeme to do it, without good cause why, I be­seech you marke that that followeth. Weak­nes of faith and certainety of faith are not op­posite or contrary, for weakenesse and cer­taintie, of one and the selfe same thing may be in one and the selfe same subiect, at one and the selfe same time, because they are diuerse and not contrarie, but the opposite or con­trarie to infirmitie and weakenes is strength. The father of the childe that hath a dumbe [Page 132] spirite, whome the disciples could not cast out, and Christ told him that if he could be­leeue al things were possible, vpon the speach of Christ cried out with teares and as he con­fessed the weakenes of his faith, so he earnest­ly prayed for vnderpropping and vpholding of it said, Lord I beleeue, helpe my vnbeleefe. Mark the ninth. And of the same nature is the praier that the Apostles make, when they praye and saye, Lord increase our faith &c. For though faith in it selfe bee alwaies one: as there is but one god one faith; one Baptisme &c. Ephesians the fourth. And that it hath but one obiect, to wit, God, as he hath reue [...] ­led himselfe in his word, and in the face of his Sonne Iesus Christ, yet as in regard, either of the dailie increases of it, through the pow­erfull working of Gods holie spirite, or the cooling or weakening of it, by the remain­der of our owne sinnes, or Satans malice a­gainst vs, wee may be said sometimes to bee strong, and sometimes to be weake in it: and sometimes to grow in it, and sometimes to be at a stand as it were. And this is that that the Apostle saieth, The iust proceedeth from [Page 133] faith to faith: and againe the spirite of and withstanding Satan saieth, Whom resist strong in faith. As also this that the Apostle Saint Paule saieth of Abraham, the father of the faithfull and friend of God, that he not weake in faith &c. Romaines the fourth. Yea one and the selfe same godlie man, as in respect of sundrie times, and diuerse occasions may be said to be strong in this holie vertue, and weake also. What a faith was this in Peter, by Christs comfortable wordes not onely to expell feare but in the strength and power of Christs speach vnto him and saying, Come, to vvalke vpon the vvater? And yet what weakenesse was this in seeing of a winde to be afraied &c. God making vs in him to bee­hold this trueth, that while wee looke vpon him through Christ, we are strong and bold as a lion, but when we leaue vpon our selues, or the arme of flesh and blood, or regard ca­lamities, wee are as weake as water and rea­die to sinke. Therefore in the maior proposi­tion, wee may well and easilie perceiue, that they neither deale plainely with the cause. For as in that behalfe they should not haue v­sed [Page 134] infirmitie or weakenes of faith but doub­ting, because the question is not of weakenes and wants in Gods Saints, which they carrie about with them not onely in their faith, but in all other good graces besides, but of doub­ting and distrustfulnesse, which indeede is wickednesse and euill: these two differing as much as good and badd, light and darke­nesse and that not onely in their manner and natures, but in their effects also. Weake­nesse working in vs running vnto God for strength, and doubting driuing vs for the time, and in some measure from him, to o­thers that indeed can not steed vs, though it may bee wee may deeme otherwise. I say, they neither deale plainely with the cause it selfe, nor with the trueth of religion and the word For faith or cōfidence in God through Iesus Christ, whether it be firme or vnfirme strong or weake, may be assured and certain­lie determine, concerning Gods grace for­giuenesse of sinnes and eternall saluation: though not as in regard of the strength or certainetie of it selfe, yet as in respect of the [Page 135] strength, power and assurance of the obiect, whereabout it is occupied, to wit, gods mer­cie manifested in his Sonne Iesus Christ, and declared by the sweete and comfortable pro­mises of the word: the reason is because faith though weake, doeth laye hold of as much and appropriate or apply as much, as a firme or strong faith, that is Iesus Christ wholie, with all his benefits and merits, though it doe not so stronglie, or as we may say some­what more weakely apprehend and applie him. So that the difference is not in the certainetie and assurance of faith for he that is weake therein, may for [...] measure bee as well and certainely assured, as he that is strong, but for the manner or measure of ap­prehending or applying Iesus Christ. There­fore as he that layeth fast hold of a thing, though it bee but weake or feeble, is yet for himselfe as well assured of the thing, as he that in strength apprehendeth the like or another of the same kinde: so may a christian man, though he haue but infirme and weake faith be as well assured, that god in [Page 136] Christ will shewe him mercie and forgiue him all his sinnes through his obedience, as he that hath more strength of it, and euen in that infirmitie reape and receiue singular cō ­fort, though not in the weaknes it selfe, yet as in regard of the obiect that that weake in­strument, laieth assured hold of, and applieth to it selfe.

11 They haue an other argument, which they doe not onely frame and fashion, but presse & vrge againe and againe in manner and forme following. Naturall thinges say they are vnchaungeable. But to doubt concerning Gods grace and our reconciliation with him is naturall, specially as we are nowe borne and brought forth into the world: therefore to doubt is vnchaungeable: first for the maior or proposition of this sillogis­gisme, we say that in diuers respectes, it is and may be true, and in diuerse respectes againe it is not true but false. Naturall thinges are vnchangeable, to witte so long as they conti­nue so, & be not altered or chāged by his hād that is the Lord of nature, or by sōe extraor­dinary course that he is pleased to permit [Page 137] and appoint: for then when he that is Lord ouer all will haue an alteration: the creatures must of necessitie by right of creation, and by the authoritie of the Creator yeeld therevn­to. And this is it that the Prophet teacheth. Psal. 104. saying, All things waite vpon thee, that thou maiest giue them foode in due sea­son: thou giuest it them and they gather it, thou openest thy hand and they are filled with good things. But if thou hide thy face they are trovbled; if thou take avvay their breath they die, and returne to their dust. And we see it confirmed also by sundry examples, as in the booke of Iehoshua chapter 12. where he saith. Sunne stay thou in Gibleon, and thou mooue in the valley of A [...]alon. And Isaiah 38. Where for the confirmation of Hezekias faith, in the promise of his recouery to health it is said, that in the deall of Aha [...], the sunne returne a backward tenne degrees by vvhich degrees it was gone downe. Besides it is true in such naturall things as God hath created and preserued, yea and doth preserue in their e­states wherein [...]e created them: and not in those which by some occasion since, haue an [Page 138] addition vnto their created nature, of which sort as we shall heare hereafter, doubting and distrustfulnes is and not of the former. And good reasō it should be so, for the additamēt vnto nature as it was created, in an alteration and changing of the first nature, as we may see euen by this particular if we had no more that for the sinnes of man, the creatures and particularly the earth is liable to the curse of barrennesse, &c. which without that it could not haue beene, and yet notwitstanding this additiō, these things by reasō of propagation- are euē in this life [...]ightly named natural. And this we might inlarge and prooue by many other particulars, that howesoeuer at their first producing or bringing forth they see­med to be against nature and monstrous in­deede, yet by propagation and continuance of time, are reckoned amōgst naturall things. So that we may nowe see howe the maior is true, and howe it is vntrue. For the minor it is true, sinne bringing that many other feare­full things into the world, and the same tho­rugh the taint of originall vnrighteousnesse beeing spread ouer all flesh: howebeit that [Page 139] will not followe therevpon, nor out of the maior that is concluded that therefore doub­ting cannot be altered. For though as in res­pect of nature vitiated, and man himselfe tain­ted therewith, there can be no alteration or change made, but rather still an increase of corruption, by reason of that strength and power of original sin, and the reliques of it in vs, yet as in regard, of God, who onely wor­keth wonderfull thinges both in heauen and earth according to his good pleasure and to whome alone it belongeth as to search the hearts and reines, so to make of f [...]tie, fleshie hearts it is not so but as he can and that with ease also change the naturall course of all his creatures generally, so can he as he will and by such powerfull instruments as he hath ap­pointed thereto, alter and change the vitia [...]e and corrupt heart of man, purging it so by faith that it shall be free from the power of iniquitie, and sanctified also vnto many good workes. And so by all this we see the weake­nesse and infirmitie of this argument, which they themselues feeling & fearing also; presse it yet a little further thus. Euen those naturall [Page 140] things which are added to nature created are immutable or vnchangeable. But doubting euen after this sort is naturall therefore after this manner or sort this doubting also is vn­changeable. But that we knowe Gods iudge­ments to be such that the wicked shall pro­ceede from euill to worse, that so heaping vp their owne sinnes: they might heape vp a­gainst them more iust and swift condemna­tion we should wonder at this, that men turne the truth of God into a lie, to their own and other mens hurt also. For first the maior or proposition is not true in one sense, as hath beene shewed before, for though it be true, that in this deprauation & corruption of our nature, naturall things indeed by the strength and power of nature are vnchangeable: the reason is because nature so deformed, cannot set a foot forward to reformation or alterati­on of it selfe, but rather will proceed in the power of the corruption of it, and specially also when it is egged forward with Satans malice, from euill to worse yet that hindreth not, but by the doctrine of the Gospel, which is the power of god to saluation to euery one [Page 141] that beleeueth, and by many other meanes and helpes, as particularly the gratious wor­king of his blessed spirit: this worke of chan­ging and altering our nature, not onely may but as we see by former and daily experience is brought to passe: for as nothing could hin­der him, but further him rather, when he cō ­manded light to shine out of darknesse, so no­thing now can stoppe his worke, but shal further it rather, in chaunging that cursed and corrupted nature of ours. So that though this be true that by force and power of nature they cannot be remooued or changed, yet that letteth not but that this also may be true, that by Gods word outwardly and by his holy spirit inwardly accompanying & making the same fruitefull they may in them that be­leeue by little and little, not onely be altered and changed, but at the last be vtterly chāged which is more. And as for the minor or as­sumption we say that in this sense and after this sort, namely that not as nature was first created of God, for so it could not chuse but be as he is exceedingly good, but as after the fal of our first parents it was deriued and couei­ed [Page 142] ouer vnto vs, that so to doubt of the grace and fauour of God for the forgiuenesse of sinnes, for the sauing of our soules &c. is very naturall indeede, that is to say, that in and through this deprauation and corruption of that excellent nature, which by creation was infused into our first parents, and in them to all their posteritie, had they continued therin because we are all in their loines to haue bene partaker of their excellent graces by creation as well as we are of their sinne by transgressi­on men do doubt of God, his goodnesse, &c. And though as in regard of men naturall, or facultie or power that they haue in them as of thē we acknowledge it imposible to alter or change this doubting and distrustfulnesse, yet by God to whome all things ar possible, and by his singular helpe aide, and grace,, it is not onely in his owne people much altered in this life, though the worke be wrought by little and little, and as it were by certen steps and degrees, but in them shall be vtterly abo­lished and taken away, in the life that is for to come, God working it here but in mea­sure, and there in absolutenes and perfection [Page 143] not because he is not able here to doe it, for what is he not able to performe to shewe what hindrāce we haue in our selues against his gratious workes, partly from our selves and partly from Satans malice, and also that he might instruct vs with holy desires to hū ­ger and thirst after the life to be reuealed, where is indeede the absolute perfection and fulnesse of our felicity. But they say further cōcerning this point. The Saintes and people of God doe sometimes fall into doubting concerning gods grace and their own salua­tion, and to that end they alleadge Psal. 33. & Habac. 1. We graunt it neither neede they indeed to prooue it, for the experience that God hath giuen vs of others & of our selues doth plainly shew the same. But what would they infer? that therefore it is good and lawe­ful? Surely there will no such thing followe. To reason frō some facts or affections of the godly is not right, for so in Noah we might drūkēnes, from Dauids adultery, we might approoue of other mēs filthines, from Peters fal, we might iustifie other mēs feare, &c. The reason whereof is plaine and euident. Our [Page 145] regeneration as other spirituall graces that God vouchsafeth vs in this life as knowledge, faith, obedience &c. is but in part. And by rea­son of the remainders of sinn the flesh also lu­sting yea rising vp against the spirite, it falleth out that many times we doe not onely leaue vndone the good we should performe, but accomplish also the euill that god hath forbid­den vs to do. And that not only in the affecti­ons and thoughts of our hearts, to which we must refer doubting and distrustfulnes, but e­uen in the words of our mouths and works of our hands also: and therefore not safe to follow the example of Gods Saints either in inward or outward thinges, further then as they themselues are sanctified and walke in the obedience of the word, and tread in the holy steppes of God. And this the Apostle meaneth when he saith. Ephes. 5. Be yee follow­ers of God as deare children, and walke in loue euen as Christ hath loued vs: and in ano­lher place. Be yee follovvers of me euen as I am of Christ. first to the Corinthiās eleuen. By which we see that though the faithfull fall in­to doubting, yet they do it not as in respect of [Page 145] the graces of God, which they haue receiued, but as in regard of the remainders of flesh & corruption in them vnreformed. And yet so as they do oppose and set themselues what they can and higge and wrestle with their doubting by setting against the same, holie and heauenlie thoughts, of gods free grace & gracious promises, as also the strength and power of the holie spirit of God, prouoking them as they are regenerate to manie good works and particularly to praier, by meanes whereof that which is faint and weake in and of themselues may bee strengthened, as wee may see in the father of the possessed child. Mark. 9. Lord I beleeue, help myne vnbeleefe. and by the Apostles beseeching God to in­crease their faith: this assurance of their harts concerning fauour from God and saluation, beeing a fruite of their faith and a worke of Gods spirite in them, without which indeede they can neuer attaine therevnto, and that doubting that they finde and feele, flowing from the remainders of their corruption, as yet vnregenerated. But as men that are in a la­byrinth, and cannot tell which way to get out [Page 146] do more and more inwrappe themselues, so fareth it with these persons, opposing them­selues against the truth of God, and assaying to defend the errors and corruptions of their owne hearts. For as though that which they haue said already had not beene mirie and fil­thie inough, they yet vrge more claye and dongue drawne out of the beastlie puddle of their owne hearts. Thus therefore they yet presse and vrge this point. Naturall thinges, that is such things, as we haue naturally in our minds are not sinne: but doubting is naturall: therefore it is not sinne? we aunswer to the proposition or maior by distinguishing. Na­turall things are of two sortes, that is either such, as we had first from God by creation & remaine some of them in vs as yet vntainted, are not sinne, as for example, our feare, our loue &c. simply and in themselues considered, as it is not sinne in it selfe to haue that passion of feare, or that affectiō of feare, as to our chil­dren &c. so that they be freed from extremi­ties, and such things in the considerations be­fore expressed, are not to be accoūted simply sinne or euill. But there are some things nowe [Page 147] counted naturall, which haue both come v­pon & preuailed vpon, the puritie of our na­ture, as it was in creation, as for example ig­nor [...]nce in steed of our knowledge, doubting or distrustfulnes in stead of our hope &c. and these cannot choose but be euill: for euen as our creation, and all the things we had there­in comming from God, made vs to be deno­minated good, because nothing could come from him but that which was good. So these proceeding from a contrary fountaine, that is Satan and his malice, cannot choose but be of the same nature, that he is of, that is euil & sin­ful. And therfore cōcerning doubting say, that it is naturall indeed, but not as from our first creation, for then it should haue beene good, but came vnto our nature after the fall, and so beeing depraued is euill, specially when it is referred to God as in all this question it is: for though when wee haue to deale with men, specially such, as whome for their wayward­nes, inconstancie, & other corruptiōs, that we our selues haue had experiēce of, we haue iust cause, by reason of their badd dealing, to sus­pect, feare, & doubt, & doubting there or thē, [Page 148] can not be said to be sinne or euil: yet as in res­pect of God, who not onely in his owne na­ture is alwaies like vnto himself, free from the least shaddow or shew of turning that may be, but as in regard of his action and practise towards all his people in all ages, hath manife­sted himselfe powerful and faithful; as their is no reason to doubt, so wee cannot doe it, but with dishonour to his maiesty, and so by con­sequent also with sinne to our owne soules. But let vs proceed.

12 Their 12. argument is this. No man can certainely conclude, that the holy ghost hath kindled or wrought in him faith and other vertues: the reason is, because they may like­wise spring from humane reason. Therefore no man can certainely determine, that he is in Gods fauour or that he pleaseth God. The antecedent of this Enthymeme, or imperfect syllogisme as also the confirmation or proofe of the same adioyned thereto, are as false as possible may be and as directly thwarting the light and trueth of the word as can bee, for out of the word we may reason thus first cō ­cerning faith. It is either the gift of God, or [Page 147] [...] [Page 148] [...] [Page 149] it is of nature, because betweene there is no meane: but it is not of nature for then all men should haue it (though not happilie all alike, because there is now and then some defect in nature) but that is false as the Apostle shew­eth. 2. Thess. 3. saying, all men haue not faith: therefore it is naturall, or of nature and then by consequent it must needs be of God: which yet also is warranted vnto vs by plaine texts of Scripture, as Philipp. 1. Vnto you it is giuen for Christ, that not onely yee should beleeue in him, but also suffer for his sake. And againe, Rom. 10. where he saith, how they call on him in vvhome they haue not beleeued: hovv shall they beleeue in him, of vvhome they haue not heard? & how shall they heare without a prea­cher &c. And if faith from whence all good works flow, be the gift of god, then must also good workes themselues come from him al­so, because if the first be from him, the second likewise. And yet least we should thinke, that this were not Gods owne, and according to his truth, but a humane inuention, the Scrip­ture that attributeth the worke of faith vnto God ascribeth also al other vertues in vs vnto [Page 150] him. For that must euer be true the Apostle speaketh Philip. 2. It is God who worketh in vs both the will & the deed according to his good pleasure. and Ephes. 2. We are his workeman­shippe created in Christ Iesus vnto good works, which god hath ordained that we should walke in thē. For otherwise if we respect our selues, in this behalfe. I meane of doing good works as from nature, wee must say as the Psalmist saith, there is none that doeth good no not one, they are become all corrupt and abhomi­nable, or as the Apostle saith else where, not that we are sufficient of our selues to thinke a good thought (which is the beginning of a good work) but all our sufficiēcy is from god. Nay which is more, when God hath begunn good thinges in vs, wee doe what wee can through the remainders of our corruption either vtterly to deface them, or so by imper­fectiōs cleauing vnto them to taint them, that were they not ouershadowed, with the abso­lute righteousnes of Christ, we and they both might iustly be reiected from god. And there fore he that knoweth either nature or grace, God or man, his word or the world, cannot [Page 151] but certenly conclude, that faith and all other vertues are from God, by his spirite, and not from man in his nature, euen as Saint Iames chap. 1. in a generall sentence affirmeth it, Eue­rie good giuing, and euerie perfect gift, is from aboue, and commeth downe from the father of lights. And the proofe or confirmation ad­ioyned to this proposition it selfe, for neuer was it heard in the schoole of god, or among sound christians, that faith and good works, might spring frō humane reason. For which purpose notable is that speach of our Sauiour Christ vnto Peter, after the worthy confessiō that he had made, saying, thou art that Christ, that sonne of the liuing God, vnto whome Christ saieth againe. Blessed art thou Simon the sonne of Ionah, for flesh and blood hath not reuealed this vnto thee, but my father which is in heauen. Matth. 16. To the same ende also tendeth that that the Apostle saith. 1. Corinth. 2. But the naturall man perceiueth not the things of the spirit of God, for they are foolish­nesse vnto him, neither can he know them, be­cause they ar spiritually discerned. And what should Saint Paule meane else when Rom. 8. [Page 152] he sayeth, the wisdome of the flesh is death: and againe, the wisdome of the flesh is emnitie a­gainst god, for it is not subiect to the lawe of God, neither indeed can be, but that it is not in the vnderstanding, will, or power of man, to knowe loue or obey the good things of god, till he be inlightned, strengthened and inabled from aboue? And if it were so that these good thinges doe spring from humane reason, why doe we not refuse or forsake the worde: and resist the working of gods holy spirit, as thinges needlesse and vnnecessarie? or why doe we say the Heathen and Gentiles are voide of faith, and good workes, seeing they haue as much of nature and humane reason as we or any other. And besides the obseruatiō of our own hearts will shewe vs the vanity & falshood both of the propositiō & cōfirmatiō of it: for in our cōuersiō to god or repētāce, we sensibly feele both the one & the other, namely faith: without which we could not convert, it sealing vp in our hearts the forgiuenes of our sinnes for Christs sake: & the holy ghost quickening & stirring vs vp, as to that so to other good works besides: according to which S. Paul. faith Rom. 5, that [Page 153] beeing iustified through faith, we haue peace towards God. And Rom. 8. The spirit that is the holyghost witnesseth vnto our spirits, that we are the children of god. And therefore Augustine (though indeed I doe not greatly delight in allegation of humane authorities) in a certaine place saith well, he that beleeue­eth knoweth that he beleeueth, to witte, whi­lest that in the feares & terrours of his heart and conscience, God is pleased to make him feele consolation and comfort: for they that acknowledge and consent vnto the trueth of Gods word, and by serious thinking vpon, and cōfortable feeling of the promises of the Gospel vphold their hearts and hope, they in whatsoeuer estate or disteesse they be, yea though they walke in the valley of the sha­dowe of death, or as we say in the middest of death it selfe, they haue experience of, and sensibly feele consolation. Whereby we may see, that when a man hath an assured perswasion, or a 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 [Page 134] 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, cō ­ceiued 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 [Page 155] 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 [Page 156] 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 [Page 157] 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 aboū ­ded, 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 [Page 158] 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 [Page 159] 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 cō ­fort 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 doe so sinne in super­fluitie, [Page 160] 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 [Page 161] 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, shallbe the an­swering of them all. And therefore it shallbe 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 cōmaū ­ded 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, [Page 165] 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 shallbe saued, but he that continueth vnto the ende. [Page 166] 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 faith, but vnto know­ledge, that is to saye, he speaketh not here of the assurednesse of faith, concerning which a­lone we reason in this place or question: but of the certaintie of knowledge, which is ano­ther matter then the certaintie of faith, and differing from it, because onely the elect haue this, and manie besides them haue that other. Signifying that wee are not sure of perseue­rance, and therefore not of saluation neither, to wit by the certaintie of our knowledge, and yet not denying our assurance of it by the certainetie of faith. And this we may perceiue euen out of Augustine himselfe, and so make him his own best expositour. For first going about to prooue that which he said, namely that Saints and holy men are not allwaies as­sured of their perseuerance, he addeth and saith, vvho knoweth (and not who beleeueth) vnlesse by some speciall reuelation he be assu­red therof &c. Sith therfore he meaneth that [Page 167] men are sometimes found vncertaine concer­ning their owne perseuerance, because no mā knoweth that he shall perseueare in his pro­ceeding in righteousnesse, it is euident that he ment this his speach, of that vncertaintie and of that ignorance, which is opposite to knowledge, and not of that which is opposite to faith (and differ as much one of them from a­nother as knowledge and faith doe) that is to say, that he affirmeth of the Saintes, that they know not, that they shall perseuer in the very action and going forward of iustice: and not that they beleeue it not or ought not to be­leeue it, that by Gods grace through Christ they shallbe saued and vpheld, both to conti­nue vnto the ende, and so perseuering to de­part out of this life, yea he will rather haue men to beleeue this, for he addeth. But he wil make vs continue euen vnto the ende of our liues in himselfe, to whome we daily say, lead vs not into temptation. Secondly when he saieth: who knoweth whether he shall con­tinue in the action and proceeding of righte­ousnesse, he presently adioyneth, vnlesse he bee by some reuelation certified from him [Page 168] &c. therefore we may plainely perceiue that he meaneth such a manner of knowledge cō ­cerning some special matter or thing to come yea such a knowledge also as is manifested by reuelation, which in our daies is ceased & we hauing now no other way wherby god hath reuealed his will then by his word: which though it speake not so particularly and seue­rally vnto euery one as former visions & re­uelations did, yet doth it deliuer matter of no lesse certainety & as much to be beleued then those reuelations did, as may perceiue by that of Luk. 16. They haue Moses & the Prophets if they vvill not heare them, neither will they beleeue though a man should rise againe from the dead. Thirdly the same Augustine in his booke of the good of perseuerance, doth frō the second chapter to the seuēth, and at large euen according to Cyprians iudgement if I be not deceiued, shewe, that the Saints of God do in euery petition of the Lords praier pray for the gift and grace of perseuerance. How rightly this is gathered or done I mind not now to determine, onely from hence it appeareth, that all the true and right belee­uing [Page 169] fathers, and particularly Augustine doth teach, that sith such a grace is praied for and praier cannot proceede but from faith: for howe shall they call vpon him in whome they beleeue not, and from praier there must be abandoned al doubting, that therefore howesoeuer they did not certainely knowe yet they did assuredly beleeue, that they should be vphelde to perseuer euen vnto the ende. Therefore we may safely say that Augustine at no hand would attribute to the Saints any vncertainty of faith touching their peiseue­rance, o [...] did thinke that they should doubt, of the grace of perseuerance, for which they were to pray, or would haue them as vncer­taine or doubtfull persons, to be tossed two and fro like waues of the sea, specially as in respect of God and his promises, and other assured pledges that God hath giuen to seale vp that great mercie in thē Otherwise we knowe that neither he nor any other man, measuring men in their corruptions or if you will in their owne strength, did or doe hold that they could be stable, and steadfast in the Lords waies: and that therefore indeede they [Page 170] had good cause to be ielous or suspitious, & that not amisse, or to feare if you will as in respect of their owne weaknesse. And this is that which the same Augustine openly con­fesseth, in the same booke of the good of per­seuerance, chap. 8. By all which it is plaine and euident, that when Augustine speaketh of the vncertainty of the perseruerance of the Saints, he vnderstandeth it of that vncertainty which ariseth from our selues, as when we consider our weakenesse to good workes, & pronenes to sin, who is he that beginneth not to stagger and doubt; and not of that which springeth from distrust or doubting of the strength, preseruation, and vpholding of god: for concerning that he teacheth vs to pray continually. But they yet vrge this further & say, that there is an antithesis or opposition, betweene the reward of perseuerance and the gift or grace of perseuerance it selfe, and that therefore we must vnderstand, as in the former assurance of faith, so in the latter vn­certainty of faith. We answeare neither wil we deny, but that there is an antithesis or op­position, yea and that it is of certainty and vn­certenly, [Page 171] but not of the measure of certain­ty and vncertainty. For still we stand vpon that that he meaneth it of such vncertainty, as is opposed against knowledge & not against faith, which point also hath beene prooued a little before, and that out of Augustine, him­selfe. And therefore the vncertainty, he spea­keth of must be vnderstood diuersly, and spe­cially concerning the reward of perseuerāce, which that it dependeth of God onely, & not of any indeauour of ours, is without all que­stion: for that God should render vnto them that perseuere the reward of perseuerāce, he requireth nothing of our indeauour, studie, care, &c. but that as God himselfe hath pro­mised vnto them, so he doth assuredly per­forme that reward And yet because to their good perseuerāce, their is required also their indeauour and care (which as it is in and of themselues very infirme and doubtfull) they cannot but sometimes stand in feare of the perseuerance and holding out of this their studie and care. So then he that in this questi­on can put a difference betwixt God & man, and betwixt that which is from the one or [Page 172] from the other: nay I will say more he that can discerne in himselfe, betwixt that which is in and of himselfe, and that which is from God (and by that meane also in some measure found in other men) shal be able to determine this doubt, and not otherwise.

3 Thirdly they alleadge that which Ierome hath, vpon the ninth chapter of Ecclesiastes saying, I haue found that the workes of righte­ous men indeede are in the hand of God, and yet that they cannot nowe know, whether they be beloued of God or no: and that they are tos­sed to and fro, whether the things which they indure, they doe indure, for triall or for punish­ment. And a little after: whosoeuer they are that suffer aduersitie, it is nowe vncertaine whether they suffer them through the loue of God as did Iob, or through his hatred as very many sinners doe. But to this place of Ierome we answere, that be speaketh here not of that iudgement, which is to be giuen or gathered, out of Gods word generally: and more parti­cularly out of the promises thereof, vpon which indeede both for the remouing of doubting, and the better assurance of their [Page 173] owne hearts Gods children doe comfortably relie and stay themselues, but of that iudge­ment which is or may be takē, from the pre­sent distressed estate or afflictions of men, spe­cially of the Godly, from which because God afflicteth or striketh them: for diuers and sun­dry causes best knowne vnto his wisdome: as to try their faith, to prooue their patience, to make his strength to appeare and be made perfect in their weakenes, &c. there can be no certaine conclusion made, or iudgement giuen. And it seemeth to me that he meaneth no other thing, but that which Ecclesiastes or the preacher himselfe doth; namely that by the outward euent and successe of thinges, we cannot certainely conclude or knowe touching the loue or hatred of God towards vs. This is my meaning: that he speaketh not here of euery knowledge or ignorance of the loue or hatred of God: or of al the means, whereby these things may be manifested or discerned, but of that onely and simply, which is to be felt or drawne from the present euēt or successe of affliction or punishmēts: which may appeare not onely by the reasons before [Page 174] alleadged, because God hath so many endes which he aimeth at in the striking of his peo­ple, but euen by Ieromes owne wordes if they be well weighed, or els why doth he so much mention, induring and suffering for triall or punishment: and alleadgeth to that end the loue of God, Iobs example &c. To which we may adde this, that no doubt but Ierome knewe this trueth also that though there were in men euen in the best men mat­ter sufficient to mooue God to strike or pu­nish sinne, that yet he did not alwaies do it to that ende, but that sometime as it is said of the blinde man in Iohn 9. that neither he nor his parents had sinned, but that it was done that God might be glorified, so he dealeth nowe a daies. If this wil not satisfie, we say we may aunswere further thus, namely that he speaketh not of or against the assurance of faith: but of the trouble, that many times the more simple sort haue in them-selues: by that same equal state as in regard of outward things specially that is betweene the good & the bad. And this may sufficiently enough ap­peare euen by such wordes as Ierome him­selfe [Page 175] afterward addeth, saying, such things as of themselues are neither good nor euill, but are called by the wise mē of this world meane or indifferent, which fall out alike to the iust and vniust, doe much trouble all simple per­sons: why they should so fall out. By which wordes it appeareth, that Ierome did neither attribute to all the beleeuers, that ignorance of Gods loue towards them, neither that he did attribute it simply vnto them, to whome he doth attribute but as in respect though not of the persons yet of the things: nor meāt that it was in them at all times and seasons, but onely in the time of triall and great affliction for those indeede that doe truely beleeue in Christ, and that are not ceased with that grie­uous temptation that fell vpon Iob and vp­on Dauid. Psal. 37. and vpon Ieremie, Iere. 12. and is discribed in these places, concerning the outward felicitie of the wicked, and the miseries of the godly, they both may and are wont to reioice in afflictions, as we may per­ceiue both by the doctrine of the word, Rom. 5. and by the examples of it also Act. 14. and 16. yea euen those before named Da­uid, [Page 176] Iob, and Ieremie: and they that are or may be troubled as they were, though in and for the time of their temptation they doe it not, yet afterwards they beleeue as the rest of Gods people, and reioyce as the rest of the Saints, in their faith and hope.

4 Fourthly they bring out of Hierome, certaine words that he hath vpon the fourth chap. of Daniels prophecie, saying, when Da­niell that foreknew of things to come, doubteth concerning the iudgement of god saying. It may be god will pardon thy sinnes, surely they must commit a verie rash action, that dare boldly promise pardon to sinners. Wherevnto we say first that Ierome, doth not here doubt whether God will graunt pardon of sinne, to such sinners as doe truly repent. For he knew it to be the doctrine of the word, and a free promise of god in the gospell, that repentance and forgiuenes of sinnes should bee preached in the name of Christ his sonne: but he iustly disliketh their boldnesse that to vnrepentant sinners did boldly and freely promise pardon, not sufficiently considering, whether they did truely repent yea or no: which fact or do­ctrin [Page 177] of theirs was then & is now, if it should be vsed, iustlie to bee disliked, because it is a­gainst the doctrine and practis of God in his word, which will not haue remission of sins to be deliuered or propounded but to the pe­nitent and beleeuing sinners. And this is Hie­roms meaning, as appeareth by this, where he saith, they dare boldly promise pardon to sin­ner [...] Besides what if we should grant, that Ie­rome saith as much as they would haue him to say, must we because he speaketh vnseaso­nably or vnsauourely, and indeede so as doth not well agree with the Scriptures, therefore embrace it. No, no, we must in all things, but specially in the matters of our faith and per­swasion, stand vnto the sentence and iudge­ment of the holy Scriptures, & not the words of Hierom or any other of the fathers what­soeuer. And how rightly (if it should bee vn­derstood as they would haue it) this is gathe­red from Daniels wordes, either in the bare letter or in the meaning thereof, may appeare by that which hath beene spoken concer­ning the true and naturall meaning of the place of the Prophet, that we may say no­thing [Page 179] of the weakenesse of the words in them selues, and of the collection that is made ther­vpō: for how hangeth this together? or what strength is there in it? Daniell was acquainted with & foreknew things that were to come, therefore he must also bee assured, either of the generall repentance of whole people, or of the sound conuersion of some particular persons. Indeed if we were assured, that he that had receiued one grace, were indewed withall: or if that could be prooued as true & sound, or that god may not distribute his gra­ces as he will, to some more, to some lesse, to none all, it were somewhat. But these things being as they are. Hieroms collection cannot be very good. But let it be as may be, wee say nothing to deface him, or to puffe vp our selues, but to shewe that the aduersaries haue not, nor cannot any māner of way haue such hold of him or from him as they suppose. And the like may we say of al the rest: whose authorities we cease further to answer as we because that which hath beene said to these, will suffice to satisfie the other, as also because we would auoid tediousnesse, not onely in [Page 179] matter vnnecessarie, but euen also in that which is necessary, and so make hast to more materiall points and matter of more weight and importance.

Hitherto wee haue bin busied and I hope not vnprofitably, in aunswering whatso­euer our aduersaries haue beene able to al­leadge, either out of Scripture, or from rea­son or fathers against the certainetie of faith in the fauour of God, touching our salua­tion &c. or for the maintenance and vphol­ding of that doubtfulnesse and distrust, which they hold in themselues, and would obtrude or thrust vnto others. By all which it plaine­ly and euidently appeareth, that that doctrine of theirs concerning doubting, is not con­teined in the word of God, or the writings of the fathers rightly vnderstood, or is groun­ded vpon anie sound or religious reason, and that therefore indeede, it is not to be accoun­ted a Scripture doctrine, or a doctrine con­teined in the bookes and writinges of holie men indued with sound and vpright iudge­ment, but is taken rather, as a dreame and fantasie of their owne which together with [Page 180] with them will vanish awaye, they beeing so farre of their preiudising the trueth which they haue seemed to oppugne and impugne, that they haue rather established and confir­med the same, so true here and else where, euen in all respects must that be that the A­postle Saint Paule speaketh in the second to the Corinthiās the thirteene, where he saith. We cannot do any thing against the truth but for the trueth. Now we are in as few words as possiblie wee can to declare, that this their doctrine of doubting, directly striueth against gods holy word, & the writings of the foun­der fathers religions reason and whatsoeuer else we can recken vp: that so when wee see, it hath not onely nothing for it, but all against it, wee may cast it away with bissing and so more soundlie cleaue and stick to the truth of God and his word.

1 This doctrine of the papists concerning doubting of Gods grace, our owne salua­tion &c. is first directlie contrarie to two sorts of testimonies, contained in the ho­lie Scriptures or writinges of God. The first sort is of them, that doe manifestlie and [Page 181] & plainely instruct vs cōcerning the assured­nesse of faith, and the certainetie confidencie and boldnes of beleeuers, shewing also with­all, that by faith and the sound fruites thereof we may safelie iudge and determine, concer­ning election, specially our owne. The second sort is of them in which God himselfe by his word and spirite, hath sharpely reprooued and iustly condemned doubting concerning himselfe, his goodnesse, power, word & pro­mises therin contained. To put downe all the particular places of both kindes in the verie words of the text would bee tedious and in­deed vnnecessarie, because the trueth of the doctrin of the word standeth not in the mul­titude and conformitie of places, but vpon God, and that sufficient credit in it selfe; that God hath giuen to it. Notwithstanding wee will touch some, and by quotation onely re­ferre the godlie and studious reader, to the the rest that we thinke meet for this purpose and to his continuall reading of the word, by which we may doubtlesse add many more of the like nature. In the epistle to the Hebreues, there are two worthy places. The 1. is chap. [Page 182] 4. v. 16. where he saith. Let vs boldly go there­fore vnto the throne of grace, that we may re­ceiue mercie and finde grace to help in time of neede. Wee may perceiue that it is an exhor­tation inferred vpon the premises, containing in them a reason of this our christian boldnes, namely this that howsoeuer Christs priest­hood was farre more excellent and glorious then that of Aaron, because he is the sonne of God placed in heauen &c. Yet that glorie of his should not hinder vs from approching vnto him, but rather further vs indeed, not onely because he hath the fulnes of all power in his hand, as v. 14. but also because he is our eldest brother, and is not onely sensibly tou­ched with the feeling of out infirmities and miseries but accounteth them all euen as his owne, and therefore wee may come with cō ­fidence and boldnes vnto him. The 2. place is chap. 10. ver. 22. where he saith: Let vs draw neere with a true heart, in assurance of faith our harts being pure from an euill conscience. It is an exhortation as the former, & drawne indeed frō the maiestie & dignitie of Christs priesthood, set out and described verse [...]. in [Page 183] which the Apostle sheweth not onely how that all sufficient sacrifice; which Christ hath offred once for al vpon the altar of the crosse, may be applyed vnto vs, to wit, by a liuely & stedfast faith, which he c [...]leth here assurāce of faith, but also how we may be persuaded we haue that faith, namely through the sanctifi­cation of the spirit, which he meaneth by ha­uing our hearts purged from an euill consci­ence &c. all which causeth vs also assuredly to hope and trust in god, and to be assured of his grace, because wee see we haue not receiued his grace in vaine. To which wee may adde a place out of the first epistle of Peter, chap. 1. ver. 15. Wherefore gird vp the loynes of your minde, bee sober and trust perfectly on that gra [...] that is brought vnto you, in the reuela­tion of Iesus Christ. In which words we may not onely see, a transition from one vertue to another that is from faith, which he had spo­ken of before, to hope which he now dealeth with, they being indeede inseparable compa­nions & such as go arme in arme as we may [...] ▪ but also he doeth very briefly declare, what manner of hope that is, that we should [Page 184] haue, namely that it should be sound, sincere, continuall, and to our vttermost, perfect: yea he teacheth vs, whereon that hope staieth it selfe, or what it respecteth: grace, saith he: ei­ther the grace of the fauour of God in Christ or els free saluation reuealed vnto vs in the Gospell, which also is called grace, because it proceedeth from the free fauour and grace of God which is wrought vnto vs in this life, through Christ manifested in his word, and shall be fully accōplished, when he that is our head shal appear, for to ether of these, or both of these may these words of the reuelation of Christ be referred, though I thinke princi­pally to the latter meaning. But the place is al­leadged to shewe that we should perfectly hope: and is strong indeede against popish doubting. He that lusteth to see more places let him looke vpon Rom. 4. v. 16.17.18.19.20.21. also Rom. 5. v. 2. & chap. 8. v. 38. Ephe. 3. v. 22. 2. Tim. 1. v. 12. Heb. 11. throughout. Ioh. [...] v. 14. & 1. Ioh. 5. v. 13. with sundry such like not only in the new Testamēt, but the old al­so, where we shal see the doctrine it selfe pro­pounded & confirmed by many memorable [Page 185] and worthy examples. The other sort of Te­stimonies standing vpon reproofe for weak­nes of faith or wāt of faith, & doubting come nowe to be alleadged and considered of, whereof we haue store. In the first chapter of the Epistle of Saint Iames, he saith, let him aske in faith and wauer not, for he that waue­reth is like a waue of the sea, tossed of the wind and carried away, neither let him thinke that he shall receiue any thing of the lord: by which we may perceiue that he condemneth as par­ticularly praiers proceeding from, or concei­ued with a doubting minde: whether is a certaine promise of God going before: so all o­ [...]her manner of doubting, whether is the like proppes of faith: namely promises from God, whereabout soeuer it be, as Gods fa­uour our owne saluation &c. and good rea­son it should be so, for of like thinges there is the like consideration. And in the twelfth of Luke, when he will perswad men to depend vpon Gods prouidence, for meate, drinke, cloath &c and all other fauours and blessings whatsoeuer, he thinketh it not enough to say, aske not what ye shall eate or what ye [Page 186] shall drinke, but he addeth more neither hang ye in suspense: the word by which he expresseth this matter is very significant, for it is as much as if he should say, be not of a suspended or doubtfull heart. For it is meta­phoricall, & taken or borrowed from things that hang in the aire, which are so vncertaine that no man knoweth whether they will fall or hang there still. Euen so they that are care­full for this wordly life and hang vpon the arme of mā haue alwaies wauering & doubt ful mindes, swaying some times this way & sometimes that way, neither they themselues nor other men knowing what will become of them, or which way they will fall. In the 14. of Matthew though Peter had done well and in strength of faith had walked a while vpon the water, and Christ had stretched forth his hand and caught him, & saued him from sinking, yet he saith vnto him, O thou of little faith vvherefore didest thou doubt? which if doubting had not beene euill he would not haue done: or had it beene a ver­tue he could not haue done, for so he should either haue iustified that which is corrupt, or [Page 187] condemned that which is good, and Christ was as free from all other sinne, so particular­ly from that. He that will see more let him read Math. 6.30. Rom. 14.23. Hebr. 12. verse 12.13. and specially of Rom. 14. where he saith, what soeuer is not of faith (that is to say a grounded perswasion out of the word; but is done the conscience doubting of it, or re­pugning against it (is sinne. And good reason there is it should be so: for faith and trust in God, his word and promises is contrary to doubting and distrustfulnesse: and if faith be a vertue, then doubting is a vice: and therefore faith and trust beeing once established, doub­ting which is contrary or opposite vnto it is remoued. But though this trueth be as cleare as the Sunne, yet our adversaries put some exception against it, as first thus the faithfull or Godly haue alwaies doubting in them, or cleauing vnto them. What and if we graunt that they haue the seed of this sinne as of o­thers dwelling within them, is it therefore good? or must it be fostered and fooded. So a man might say they haue the reliques and remainders of other transgressions in them, [Page 188] therefore they are good, or they must not be striuen against. This were indeed to let men liue as they list, and when they haue done soddenly to goe downe into the graue. For the obiection it selfe it selfe it is not true, that the faithfull haue alwaies doubting in them, as we may perceiue by the hope of their hearts, their prayers to God, and other duties of obedience to God and sanctificatiō which they could not forme at any time if they had at al times doubting in them. That the faith­full doe sometimes doubt, I doubt not How­beit if they could tell from whence it came, the question would be cleared. It springeth from the corruption of nature, and from a heart that without respect of Gods mercy & promises is ceased with the sense of sinne and apprehension of Gods iudgement against them for the same, which though it may be many times in the wicked but without fruit: yet is it more rife euen in the godly, who are this way more liuely and powerfully affect­ed. This doubting is not faith, neither indeed doth it flow from faith, neither is it of the no­tice or nature of faith, but commeth from [Page 189] our weakenesse as before hath beene said, & fighteth against faith, though it be true in that cōbat and conflict faith doth ouercome and get the victorie at the last: as we may perceiue Mark. 9. where it is said by the fa­ther of the possessed child I beleeue Lord help my vnbeleefe. For in this question we speake not of such an imagination or conceit of faith as during the infirmitie or weaknesse of our flesh, hath by reason of the remainders of mās corruptiō, no doubting at al adioyned with it in the person that hath receiued that preci­ous gift of faith: but we mean it of such a faith as stestdfastly though weakely laieth hold as­suredly of the obiect of it. For we knowe and confesse that faith as it is Gods worke, is ex­quisite and absolute: and yet as it is in vs, to be imperfect, and to haue as we may say his de­grees and increasings. And yet we feele and perceiue that this faith though neuer so im­perfect, then, when it laieth hold, of the true and onely obiect of it, namely Christ our me­diatour and his merites: is true and sound, and from the obiect; which our faith though it be weake laieth hould of, we haue much [Page 190] firme and assured comfort. And if this were not true, we could not comfort our selues, neither in our knowledge, patience, prayer, or any othergood worke beside, because we knowe in part, we prophesie in part &c. Secondly some except further & say, that Paul and the Apostles in the places aboue mentio­ned speake of that certainty of their own sal­uation, which they had by speciall reuelation and not that they affirme, that all the faithfull haue the like assurance. But the aunswere is easy. The Apostles doe or did not speake on­ly of themselues, but of all the faithfull: and not of their owne faith and saluation only, but of the common faith and saluation of all belee­uers. Which as it may appeare by this, be cause faith and saluation are common graces, so by this because they vse the wordes of the plurall number, and such as doe indifferently comprehend all the faithfull, yea by the man­ner of speaches also which they vse concer­ning the matter it selfe, namely speaking inde­finitly of faith. And in all of them they make this the foundation of our assurance and cer­tainty, that Christ is our Mediatour, that he [Page 184] died for vs &c. Besides Rom. 4. he speaketh concerning Abrahams faith, and sheweth that it was written before for our sakes, and equally belonged vnto all the faithfull. So that we may see, they speake of no propper mat­ter concerning themselues: nor in these places alleadged and quoted, if any speciall reuelatiō concerning their owne saluation, but of a grace common to all the elect of God: & ther fore this exception is but a meere cauill.

2 Secondly this their doctrine of doub­ting, standeth vp against the word and com­mandement of God, calling vpō vs yea inioy­ning vs for the glory of Gods name and our owne good to repent and beleeue the gospel. As Marke 11. verse. 15. Repent and beleeue the Gospell: as also against those sweete exhortati­ons that are giuen vs in the same worde: to prouoke to confidence and religious boldnes as that of Hebrewes 4.16. Let vs therefore goe boldly vnto the throne of grace that vve may receiue mercy, and finde grace to helpe in time of neede: and that of Hebr. 10.22. Let vs drawe neere, vvith a true heart in assu­rance of faith &c. And sundry such like as [Page 192] as these. For first looke whatsoeuer god en­ioyneth or commandeth, it is neither doubt­fully to be imbraced, as in regard of our per­swasion because that will breed neglect at the least if not contempt of him and his authori­tie that commaundeth, yea indeed also of the thing it selfe cōmaunded: nor to be sluggishlie or slouthfully performed, as in regard of our practise, because as god in euerie thing loueth chearefulnesse, so likewise in the obedience of his law: much lesse may it be deferred and put of, both because time is not our owne, & we haue no charter or warrant of our liues, no not for one minute of an houre. Besides who knoweth not that these thinges are op­posite one of them to another, namely for God to commaund vs, and for vs either to doubt of himselfe or the thing or things that he prescribeth. For if he be God, he must be beleeued, as well in the things he enioyneth for his worship and our obedience, as in the promises he propoundeth, for the expressing of the manifold riches of his grace, & offring strong consolation to our distressed consci­ecnes, otherwise if wee doubt him or distrust [Page 193] him therein, we robbe him of his glorie. A­gaine wee may reason for the better confir­mation of this point, from the true meaning of these words, beleeue the gospell. To beleeue the gospell, I take to be nothing else, but to be rightly perswaded of and particularly to ap­ply vnto our owne hearts, those promises which are made vnto vs in the Gospell, speci­ally those that concerne the forgiuenesse of sinnes here in this life, and our euerlasting sal­uation in the life to come. But this is not to doubt, but certainelie to be assured and per­swaded rather that the whole gospell is true, and particularly this part of it, that Christ in­deed is the Sauiour of all them that beleeue in him, for faith and repentance must be prea­ched in his name: and there is no other name giuen vnder heauen wherein men must bee saued but his: and therefore they that hold or teach otherwise, doe not onely not knowe what it is to beleeue, but euacuat and destroy faith, the gospell Christ Iesus and al. Sith ther­fore they that do truly beleeue, do not doubt concerning that which they doe beleeue, (I meane for the time, manner and measure of [Page 194] their faith: for I am not ignorant of this that that which is strong at one time, as in regard of gods grace and spirite supporting vs, may be infirme and weake at another, as in regard of the remainders of our sinnes, and the dull­nesse and slownesse of our hearts to beleeue) it will well, yea and must of necessitie follow that all they that doe truely beleeue the Gos­pel of Christ, ought not at any hand to doubt or distrust concerning gods goodnesse, the infinite merite of Christs obedience, the for­giuenesse of their sinnes, or the sauing of their soules: the reason is because doubting here & that faith that God hath wrought in them, cannot stand together. And as for the exhor­tation vsed in the word we may say as much, namely that God meaneth thereby to stirre vs vp stedfastly and without wauering to re­lie vpon him: or else he would neuer haue so earnestly called vpō vs therfore or prouoked vs thereto, vnlesse he had meant as much in­deed as he vrgeth or stirreth vs vp in words. It is for men that are corrupted to dallie and to dissemble so, and to make shew in words of more then they meane indeed, a fault com­mon [Page 195] as heretofore so nowe adaies in all states and degrees, yea euen in them that for their places and callings approch most neere vnto God, but no such thing hath beene or euer shall be found in the holy one of Israell: for as he is not man but God, and therefore iudgeth not according vnto man, or hath respect of person, so he cannot lie or dissemble, but be­ing altogeather good and holy himselfe, and deliuering as we may, the testimonies and to­kens of his loue towards vs, meaneth as he speaketh so shall all flesh finde it: whether it be in the faithfull promises concerning peace and life, or the execution of his iudgements in this world or that which is to come.

Thirdly this doctrine of doubting fighteth against certēty & assurāce of al such promises as god hath graciously giuē vs specially those that he hath made vnto vs for the forgiuenes of our sins, & our eternall saluation through Christ. Of which sort is that of Isay 1.17. Though your sinnes were as crimsin they shall be made white as snowe, though they were red as scarlet, they shalbe as wooll: and that of Ioh. 3.16. So God loued the world that he hath gi­uen [Page 196] hit onely begotten sonne, that who soeuer beleeueth in him should not perish but haue e­ternal life. 1. Cor. 130. Christ is made of God vnto vs, vvisdome, righteousnesse, sanctifi­cation, and redemption, and sundry others. Nowe the promises of God and mans, doub­ting, concerning the truth and certenty ther­of: VVhether we respect the things promi­sed, or Gods good will and power that hath promised, they are not onely opposite or cō ­trary one of them to another: but indeede o­uerthrowe or destroy one an other. For eue­ry promise yea though it be but a promise of the lawe, requireth faith in it or to it, much more a promise of the Gospell, calleth for faith, whether the promise be made concer­ning the forgiuenesse of our sinnes, or the sa­uing of our soules, or concerning any other grace whatsoeuer, and approoueth not of doubting at any hand: the reason whereof is plaine, because Gods promise manifested vn­to vs in his word, and the faith that he hath wrought in our hearts by his word and spi­rit, and not our naturall doubting & distrust, they are relatiues that is to say, such things as [Page 196] one presupposeth another, namely that a pro­mise, implieth faith, or els the promise is of no force as in regard of men, and faith impli­a promise, as the proper and peculier obiect of it, or els it cannot be counted faith. And sith the promise indeed cannot otherwise be ei­ther seene, but by the eye of faith, or appre­hended and laid hold of, but by the hand of faith, which point the Apostle sheweth, Ro. 4. when he saith therefore it is by faith, that it might come by grace & the promise might be sure to all the seede &c. it must needes fol­lowe: that faith as Gods worke in his chil­dren, and Gods promises as from himselfe & not doubting or distrust are relatiues as we call them. And good reason both for the af­firmation and negation for such as the pro­mises are, such must the instrument be appre­hending the same: but the promises are spiri­tuall and from God, and so is faith in vs: and not doubting for that is from the corruption of our owne nature which hath no acquain­tance with God or goodnesse, till it be alte­red and changed from aboue. And therefore we may safely conclud and say, establish gods [Page 197] promise, or faith is established: and put doub­ting on, Gods promise is euacuated: for ther­fore is it of faith, as was said before out of Rom. 4. that the promise might be sure. then if it be not of faith but of doubting, the pro­mise is not firme or sure, to wit, to vs, though as in regard of it selfe, and God the giuer of it, it is alwaies certaine. And this is that also which I thinke Saint Iohn meaneth when he saith, he that beleeueth not God as he hath reuealed him selfe in his worde, and specially in his promises: hath made him a lier: because he beleeueth not the record, that God witnessed of that his sonne. But against this our popish aduersaries put many exceptions: as first they say, that men must doubt not as in respect of Gods promises, but as in regard of their own indignity or vnworthinesse, because we are worthy to obtaine or haue that which God hath promised. For it may so fall out, that be­cause a man hath failed in the conditions an­nexed to Gods promises, he may rightly doubt whether he shall haue that which god hath promised: that is to say men should not doubt whether God will faile in accomplish­ing [Page 198] of his graces and promises made vnto vs, but lest we performe not the conditions ad­ioyned thereto, because god hath not promi­sed eternall life, nor any thing else but vnder condition: or else they meane that doubting is not to be referred to gods promises but to our defects and the impediments of our infir­mities, least happily we want the accomplish­ment of the conditions ioyned with Gods promises. This is their exception, but we an­swer that both their affirmation, in their ex­ception, and their explanation of it also, (for of these two parts doeth it consist) are starke nought, for whatsoeuer they say, or howsoe­uer they interpret their owne speaches, yet if they enioyne and teach men to doubt whe­ther God for Christs sake, will be mercifull to such as beleeue in him, they appointe or in­struct them to doubt of the grace of God, be­cause Gods grace, Christs merits, mans faith, being gods worke in vs, are not nor cannot be disioyned, which they are if men doubt or do teach others to doubt of all or of any of them, specially if that doctrine of doubting be receiued. But wee will more particularly [Page 199] looke into the wordes and matter of this exception. They tell vs that we should not doubt as in respect of Gods promises: & who would doubt of that or thinke or say so, vn­lesse he were some notable Atheist or blas­phemer, who for his thoughts but wordes especially should rather haue his tongue pul­led out of his head, and be iustly executed by death, then be suffered to liue amongst men. But that we should doubt of our owne vn­worthinesse, because we are vnworthie to obtaine or to haue accomplished Gods promises vnto vs, that we are indeed vtterly and altogether vnworthy of all or any good thing from god no godly man I thinke wil deny: nay and if it will pleasure our aduersa­saries, we will graunt them more then that, namely that we are worthy of all punishmēt both temporall and eternall, in body and soule. Howebeit this will not followe, that because we are vnworthy of the graces, god should not bestowe his mercies and graces where as pleaseth him, or this that therefore we should not doubt or distrust God and his mercies. For this is no vse of our own vnworthinesse [Page 200] either in the sight or sense of it, to make vs to call into question or to contro­uert the trueth of gods promises nay rather if there be any vse of it that way, ouer and besides the vnfained humiliation of vs at the feet of god, it serueth rather to instruct and teach vs that which the Apostle doth deliuer in his epistle to the Romanes, that where sine hath abounded there grace hath abounded much more. Yea we say further concerning this point of our vnworthinesse, that we should not therefore doubt of gods fauour or the forgiunesse of sinnes: the reason is be­cause the trueth and cerenty of gods promise dependeth not vpon our owne worthinesse ot vnworthinesse for that were to subiect vnto man, but on the power, fidelity, and free fauour of god towards vs: neither is it confir­med vnto vs because we are worthy of it, or made voide and of no effect because we are vnworthy, for that shall neuer be found true both in mercy and iudgement that the Apo­stle saith, If we beleeue not: yet abideth he faithfull, he cannot deny himselfe: but therfore was the promise both giuen and published, & [Page 201] therefore is Christ also become our Media­tour, because we are vnworthy, and that the father for his sake, might become mercifull & gratious vnto vs, according to which it is said, Rom. 8. Now then there is no condemna­tion to them that are in Christ Iesus &c. Whereas had not our vnworthinesse beene neither had gods grace so plainly and plenti­fully appeared, neither indeede could Christ haue become our intercessor or Mediatour. And therefore our vnworthinesse should bee soe farre off to worke in vs any doub­ting of gods goodnesse, Christs merits, how­soeuer as in regard of our selues it may iustly humble vs and hold vs from presumption, o­piniō of desert &c. that it should rather make vs make speed thereto, & to labour the steed­fast apprehension thereof: and indeed we are to set against the greatnesse of our vnworthi­nesse, the infinite bounty of god in his pro­mises: which god would haue vs, as we may perceiue by by his commanding of vs to be­leeue, to giue free and full consent vnto. As for the conditions they speake of we tell thē, that are adioyned to the promises, not as to [Page 202] make the promises more strong in themselus or as in respect of God, for so they are alwaies sure and certain, but the better to seale vp the faithfull performance of them in our hearts, while wee are inabled by God in some mea­sure to accomplish & performe the same, we assuring our owne hearts that sith we cannot perfectly fulfill thē our selues, & yet being ful­filled by another for vs, we shal in his absolute accomplishment therof & righteousnes, haue a plentifull supply for all our defects whatsoe­uer, we knowing further, that if many a compassionate man in the world, doe not take all aduantages of breach of couenants or condi­tions, that another hath made with him, God who is compassion it selfe, will not deale so with his seruantes, whome he hath singled out vnto himselfe, and separated to eternall life, notwithstanding their weakenesse and wants. And conditions in this case God pro­poundeth none vnto vs by the Gospell, but to repent and beleeue the gospel, both which are wrought in vs in some measure, by his owne hand and grace, and therfore we com­fort our selues, that being his owne work, he [Page 203] wil not reiect it, but accept it rather notwith­standing our weakenesses and wants by rea­son of the remainders of our corruption ad­ioyned thereto. As for the explanation or exposition following, it hath receiued a full aunswere before, and therfore we let it passe, and come to a second exception, that they make against this trueth thus. We are not sure say they, whether we performe these conditions, that is whether we sufficiently repent vs of our sinnes, or doe sufficiently beleeue the promises of God, and therefore that wee are not assured concerning Gods promises. But this we aunswere is the same poyson, that hath beene propounded in some of their arguments before put downe and an­swered, whether we might remit the reader. How be it in a word or two, we will saye somewhat. And first we giue them to vn­derstand, that their consequent were good & and forcible if they had prooued or could prooue, that the trueth & cert [...]inetie of gods holy and heauenly promises did depend vpō the sufficiencie of our faith & repentance, but that being not prooued is of no importance. [Page 204] Nay we say further that it cānot be prooued because God in his word hath not prescribed a limited and determined measure of faith and repentance: which whosoeuer hath not attai­ned vnto, he cannot be certified or assured of gods grace and his owne saluation, but therin onely requireth at our hands faith and repen­tance, both which graces as all other fruits of the spirite, are in some more, and in some lesse according to the measure thereof giuen vnto men from God. And this may appeare be­cause Christ simply and plainely saith: He that beleeueth in me hath euerlasting life, not ex­pressing how much or how litle faith is re­quisite to that worke, so it be sound and true. And we are taught in the Scriptures to pray for augmentation and increase of faith, and to vse all good meanes, whereby we may bee builded vp therein, and so proceed from faith to faith &c. So may we; yea so ought wee to pray for increase of repentance & other fruits & of graces of the spirit, and yet when we haue attained through Gods goodnesse towards vs, a good measure, yet wee shall haue our lacks. And what can be more plaine, then that [Page 205] Christ saith to the woman Luke 7. thy saith hath saued thee, although wee doubt not the place and circumstances of it considered to affirme, that she had not sufficient either faith or repentance. And therefore we may safely conclude, that though we beleeue weakelie yet so it be truely and rightly al our sinnes are forgiuen vs for Iesus Christ sake, & we made partakers of all the fruites and merits of his death, and passion. Besids what an absurditie will follow this conceit of sufficiencie of faith and repentance, for sith no man liuing, can ei­ther sufficiently bee sorrowfull for his sinnes, or make any answer or satisfaction vnto god for them, or surely determine concerning the sufficiencie of his faith and repentance, be­cause God hath reuealed no such thing in his word, and to fetch it from his owne head or heart, will not be fit, for that is deepe and de­ceitfull aboue all things, it will follow: that no man should hope for saluation, but rather des­paire of it: which besides that it is absurde, is both ungodly and vncomfortable also. But if they will yet further obiect and say, that no man knoweth whether he doth truly repent [Page 206] and beleeue, or els whether he ascribe vnto himselfe the things he hath not. We answer that it is an vntrue assertion to say, that no man can tell whether he doe truely repent, beleeue, &c. For though the scripture haue not taught vs, to knowe whether our faith is sufficient, or our repentance weighty en­nough, yet hath it giuen vs certaine infallible notes, by which we may discerne and iudge of the sinceritie and trueth both of our faith and repentance. For as alll the fruites of our faith generally, are sure seales and pledges of the trueth that is in vs, and more particularly our holy prayers to God, according to that which is said, Rom. 10. How shall they call vp­on him in whome they beleeue not: so in the fruits and effects following our repentance seales vp also the sinceritie and soundnesse thereof, in our seuerall soules. Nowe what these are we may see largely recited. 2. Cor. 7. as great care clearing of our selues, indig­nation feare, desire, zeale, reuenge, &c. And why should we not or may we not say, that if in the little light of nature, that remaineth in vs vntainted, we may be able to discerne of [Page 207] some sinnes, we may by the light of the word and spirit, beginning and aduauncing our re­generation, be able in some measure, to iudge of our owne faith repentance &c. That a be­leeuing man may know that he doth beleeue, the Apostle me thinketh doth plainely shewe it in his own example, when he saith. 2. Tim. 1.2. I know whom I haue beleeued. And when Philip Act. 8. said vnto the Eunuch, if thou doest beleeue with all thy heart &c. and he an­swered: I beleeue that that Iesus Christ, is that sonne of God: did not the Eunuch both know and feele faith. The Apostle telleth vs. Rom. 10. that with the heart wee beleeue to iustification, and with the mouth make confes­sion to saluation. And 2. Cor. 13. why doth the Apostle commaund or exhort, to trye our selues whether we be in the faith. Surely he would not haue enioyned or prouoked men to this duetie, vnlesse they might through the power and grace of the holie ghost, in some measure and manner certainely know it. And 1. Cor. 2. he saith: we haue receiued not the spi­rite of the world, but the spirite of God. For which purpose also see. Ephes. 1.17.18. and E­phes. [Page 202] 3.16. &c. and 1. Ioh. 4.15. & sundry other, from all which we may conclude, that true faith knoweth it selfe, and doubteth not of e­uerlasting saluation, which it apprehendeth or laieth hold of. Although we denie not ne­ther, but that the flesh many times intermin­gleth that which is in and of it selfe, that is to say doubting, concerning the word and pro­mises of God. Yea our faith in Christ, though it be neuer so smale, yet if it be true, both hol­deth fast this certainetie concerning Gods grace, and our owne eternall saluation, and al­so knoweth and feeleth that according to the measure of mercie from God, it holdeth the same fast. And yet we are not ignorant of this neither, that manie times it is very infirme & weak, then especially when manie sore doub­tings, do tosse and turmoile, yea make wearie our faint minds; which doubtings indeed are not from faith, neither of the nature of faith, but flow from the flesh, of our old Adam in vs, which point if we know well, we shallbe made able, the better and more easily to cleare and voide this point. But yet they persist and say, that Epicures and prophane men, euen in [Page 209] the midst of their iniquities may suppose that they haue such a perswasion of certainetie & assurance. But we tell them first, that our que­stion of true faith, and of them that do indeed beleeue, and not of epicures and prophane persons, or of a dead faith, which many hypo­crites; yea diuels may haue, as S. Iames plainly sheweth: and that therefore they do euill and misse the mark, when they compare not one­ly diuerse, but contrarie both men and mat­ters together. Secondly that we are hartilye sorie for their blindnesse and ignorance, that cannot as yet make a difference, betweene the imaginations and conceits of the wicked, which commonly breed and bring forth in them senselesse and carelesnesse, and the per­swasions of the godly, which as they worke comfort for the sinnes already past: so do they breed care of conuersation for that which is to come. Thirdly we say, that howsoeuer the world may fantasie and imagine some such matter, yet they cannot feele it, or be indeede throughly perswaded of it, not onely because God saith by the Prophet, There is no peace to the wicked, who are like the raging sea that [Page 210] can not rest: whose vvaters cast vp mire and dirt, but also because wanting faith, without which also it is impossible to please god, they must lack this effect of it, euen the quiet fruite of righteousnesse, and a good conscience before God and men. But let vs proceed to some fur­ther exceptions they make against this truth. Some of them say, that is not presently per­formed which is promised, therefore from this that God hath promised vs saluation, it will not follow, that wee presently laye hold thereon: and therefore we cannot from the promise that is made vnto vs concerning our saluation, conclude that we ought to bee sure concerning it, as if it were already accompli­shed and performed. There are many things to be said to this exception or obiection. We denie not this, that God doth not alwaies pre­sently performe the things he hath promised, but that this should be inferred, that therefore we should doubt of the accomplishment of them, in that time that god hath set with him selfe from before all times, is neither sauourie in it selfe, nor will follow from the antecedēt. I will put one case that shall make it as plaine [Page 211] as possibly can be. Our Sauiour Christ was promised to our first parents presently after the fal, to be the person by whōe God would reconcile the world vnto himself. And yet he was not manifested in the flesh many thou­sands of yeares after. What should they then, or those that did succeede them after haue doubted of the accomplishment of this most sweet & comfortable promise, because it was not presently performed. Away with such wickednes I would faine see a reason for this, why wee should not as well doubt of that which is past, so many hūdred or thousand of yeares if you will, because it is not presently performed, or we behold it not with our eies or haue the rest of our senses satisfied therin: as doubt of that which in the strēgth & pow­er of gods promise, is to be performed in time because it is not presently done: & why may not a man as safely infer, euen by the contrary and that also as in respect of the godly, that if they wil haue them to doubt of the accōplishment of gods promises, because they ar differ­red, they must not feare but tremble, with the diuel & dāned, as in regard of the iudgmēt & [Page 212] vengeance that is for to come. Nay I will say more, if this be right that they propound as in regard of the faithfull, that they should doubt because it is not by and by performed, that is promised, that thē the wicked need not feare or doubt, as in respect of the wrath that is threatned, because it is delaied: for of contrary things, there is the contrary reason or consi­deration, and we know that to be true, which the holy ghost speaketh in the booke of the preacher: Though a sinner doe euill a hundreth times, and God prolong his daies, yet I know it shallbe well with them that feare the Lord, and do reuerence before him: but it shall not be well to the wicked, neither shall he prolong his daies but shallbe like a shaddowe, because he feareth not before God. Me thinketh rather this would follow: God manie times for causes & reasons best knowne vnto himselfe, differreth the performance of his promises and the exe­cution of his wrath, therefore they will cer­tainelie come, because he is no changling. Can we say in reason that which is differred is not taken away? and can we not much more saye in christian religion (wherein this is taught [Page 213] vs to be the nature of faith and hope, not so much to regard things present, as those that are to come, for faith that is seene is no faith, and therefore is here commended Hebre. 11. that being warned of God concerning thinges which were as yet not seene, and mooued with the reuerence he prepared the arke to the sa­uing of his houshold) affirme the same? wee haue a by word amongst vs that were it not for hope the heart would breake: Let vs la­bour herein according to trueth and godli­nesse, able with patience and comfort to sup­port vs, euen vnto the comming of our Lord Iesus Christ, to end all our miseries, and to make perfect our felicitie and ioy. Whatsoe­uer it be this is certaine, that whatsoeuer god promiseth vnto his people, he doeth assuredly and without fayling accomplish and perform the same vnto them, though happily not so soone as the word hath passed him, for so it might be they would make no great account of the fauour promised and performed: how be it in that time that he had appointed with himselfe from before all times, and which he seeth to be most fit for his glorie, & the good [Page 214] of them that belong vnto him. For we know and beleeue him to bee both willing and true in his word that he will, and almigtie in his power that he can performe the good things promised, for the Lords hand is not shortned that it cannot saue, neither is his eare heauy that it cannot heare. Isay. 59. And is there not reason, we should depend vpō his good plea­sure power and prouidence, for the time to performe his promise, in as for the grace and goodnesse promised? Surely there is, for as all things are free in God, and nothing drawne from him by constraint: so sith he seeth and knoweth, what and when and where, is bet­ter for vs then we our selues vnlesse wee will be ouer saucie & malepert with the Almigh­tie, we must needs in this respect also depend vpon him. To make this plaine by one parti­cular, the forgiuenes of sinnes is promised and in some measure performed in this life, but the full fruition of that grace in all the partes and peeces of it, and the fruits following of it, is reserued for the worlde or life to come. Howbeit he performeth it here euē so soone as we beginne to beleeue as appeareth Rom. [Page 215] 1. But he will giue vs perfect righteosnesse, & eternall saluation: when the time fit for it shal be, for nowe we are saued by hope. Romans 8. and 1. Iohn 3. Now are we the sonnes of god but yet it is not manifested what we shall be. and we knowe that when he is manifested we shallbe like him, for we shall see him as he is, But inough against these exceptions, let vs come to and proceede in the recitall of other absurdities that insue vpon this doctrine of doubting, which our aduersaries would so stiffely defend.

4 Fourthly this doctrine of doubting ge­nerally concerning al Gods fauour, and more particularly concerning the forgiuenesse of our sinnes doth directly thwart and crosse those praiers that Gods people make and powre forth before God, and that according to his will for the comfortable feeling and as­sured attainment of that singular grace. First Christs commandement saying, After this manner pray ye, and amongst vs the rest tea­cheth vs to say, forgiue vs our debts, trespas­ses, or sinnes, sheweth vs what we should do to which if we adioyne the practise of Gods [Page 216] people, we shall yet more and more see our selues led thereto. Dauid a man approued of God, Psal. 32. saith. Therfore or for this thing that is to say because thou shewest thy selfe e­uery manner of way to be such a one to me & specially in the forgiuenesse of my sinnes: shall euery one that is godly make his praier vnto thee, that is performe praier and other obe­dience. And the wordes of the Publicane Luk. 18. shewe the same O God be mercifull to me a sinner. Now as in all things that God hath promised vs, and at all times, confidēce, and assured hope, is most necessary so in prai­er especially, and the rather because therein we doe not onely deale with God aloofe or a far of as we say, but in many particularities. And God we knowe hath commanded not onely that we should pray vnto him: but also hath forbidden vs, in out prayers, or while we are calling vpon him to doubt either of him that hath the fulnesse of power & good will in him, for his owne glory and for our good, or els receiuing the things that we shal aske according to his word. Therefor Iames 1. it is said, If any lacke wisdome, let him aske [Page 217] of God, which giueth to all men liberally, and reprocheth no man: but let him aske in faith and wauer not, for he that wauereth, is like a waue of the sea, tost of the winde, and cari­ed away, neither let him thinke that he shall receiue any thing of the Lord. And to the same intendeth 1. Ioh. where he saith, & this is that assurance which we haue in him, that if we aske any thing according to his will he heareth vs. And if we know that he heareth vs whatsoeuer we aske, we knowe that we haue the petitions that we haue desired of him, the faithfull and godly people therefore ought to beleeue and not doubt, both that their sinnes are forgiuen them before God for Christs sake in whome they beleeue, and that they may safely pray for the same in assu­red confidence that faith they aske nothing, but in the faith of Gods word and promise, they shall not be sent away emptie handed.

5 This doctrine also thwarteth the do­ctrin of the word, which propoūdeth Christ vnto vs as our Mediatour and intercessour, as 1. Tim. verse 15. This is a true saying, and by al means worthy to be receiued, that Christ [Page 218] Iesus came into the worde to saue sinners. And againe in the second chapter of the same epistle. There is but one God and one Media­tour betweene God and man: which is the mā Iesus Christ. And Romanes 8. It is Christ which is dead or rather which is risen again, who is also at the right hand of god, and ma­keth request for vs. And if any man list to be­hold any more places let him see Heb. 7. spe­cially verse 24.25.26. &c. as also Heb. 9. verse 24.25. And sundry such other places. For wherefore was he borne in to the world, wherefore did he liue vpon the earth? wher­fore did he preach amongst men, and worke maruailes and miracles infinite and incomprehensible? why did he die and rise againe the third day according to the scriptures? wher­fore is he ascended vp into heauē? & why sit­teh he at the right hand of God to make cō ­tinuall intercession for vs? but by remoouing of the doubtfulnesse and distrustfulnesse, that we haue in our selues, by reasō of the remain­ders of our sinnes: and the high and heynous iniquities that we doe commit, he might mi­nister vnto vs strong hope and assured com­fort. [Page 219] For this we must make reckoning of, that either, we beleeue & so are vnder hope of grace and saluation: or els we beleeue not, & so are vnder cōdemnation, because as our sauiour Christ, saith he that beleeueth not is cōdemned already: for there is no meane be­twixt these two. Now if we would beleeue our aduersaries doctrine, then all these things in and by Christ must be done in vaine, or causlesly, for surely he that remaineth in doubting cannot assure his heart that the sonne of God is become his Mediatour, and therefore also cannot yeeld him his due honour. For as the Apostle saith, hovve shall they call vpon him in whome they beleeue not? So may we say, how shal they trust him whē their hearts are full of vnbeleefe, distrust or doubting.

6 Againe the scripture euery where deli­uereth vnto vs doctrine, concerning the comfort of the godly and the peace of conscience that the faithful finde in them, after they haue felt the remission and forgiuenesse of sinnes. And therefore Isaie 4. the ministers of God are charged, to comfort yea to comfort againe and againe the people of God, and to speake to [Page 220] the heart of Ierusalem and to crie vnto hir that hir warfare is accomplished, and that hir iniquitie is pardoned &c i And therefore also Christ himselfe most comfortably saith to him that was sicke of the palsie, Sonne be of good comfort thy sinnes are forgiuen thee. Math. 9. See further for this purpose also, Luk 7.50. Rom. 8.15. 2. Tim. 1.7. 1. Ioh. 4.18. and many other places besides. But this doctrine of our aduersaries cōcerning doubting doth if it be receiued quite and cleane supplant the consolation that God hath provided for vs there: as we may gather by the effects, for where there is doubting concerning Gods grace, the forgiuenes of our sinnes, the hope of euerlasting life &c. There cannot be peace and quietnesse of conscience, or any sure soūd and firme comfort, but terrours and distrust­fulnesse, not onely touching their owne pre­sent estate, but specially also for that which it comes, yea at the length desperation, for that doubtfulnesse of heart dwelt and continued entring forth at the last, because as there is in the godly, through the fauour and loue of God towards the in Iesus Christ, an increase [Page 221] & proceeding from faith to faith: so is there in the wicked by reason of their owne sinne and Satans malice against them, a proceeding from one iniquity to another, they growing in naughtinesse as they doe in yeares. On the other side where there is hope and confidēce concerning Gods free fauour and the for­giuenesse of our sinnes, and eternall life &c. there cannot be but ioy and gladnesse; in the minde in the mouth, yea the whole man is & shalbe affected therewith: for it is impossible that these graces felt, should lie long hid vn­der the ashes of our corruption, because that being from God who is stronger then all, they will prevaile: and being as the Apostle sheweth Gal. 5. fruites of the spirit, they will breake forth, as through the power of him that worketh them in vs, so to the glory of him that vouchsafed them vnto vs: not onely to the praise of his own name, but so the be­nefite specially spirituall of the sound mem­bers of his bodie. So that we may safely con­clude, that such as teach men to doubt, they both hinder the minde from true comfort, both of the word and spirit especially, who [Page 222] hath the name of comfort giuen him in the scripture for this ende chiefely, and lay open not a little gappe, but a great broade way to desparation.

7 In the word of God, and especially in the writings of the newe testament, we haue many things propounded vnto vs, concer­ning the vnfallible testimony or pledge of the spirit, as 2. Cor. 1. he saith, that God hath also sealed vs, and hath giuen the earnest of the spirit into our hearts, meaning thereby such a pawne and pledge of it, as doth not onely serue to confirme the promise of Gods goodnesse in vs, but is after a sort powerfull in god if a man may so say, to make it irrevocable, or such as cannot be called backe. and Eph. 1.13.14. he saith, they were sealed vp with the holy spirit of promise vvhich is the earnest of our inheritance: vnder which borrowed kinde of speeches as of sealing first, he meaneth to make a notable difference, betweene those that are authenticall and those that are not: & after of earnest, he would giue vs to vnder­stand, that as he or they that haue giuen or ta­ken earnest of a bargaine, binde themselues so [Page 223] is it betwixt God and vs, See also Ephe. 4.30. and other places. But this doctrine of our ad­uersaries is flatly against it, which perswa­deth doubting of all and euery grace from God. But surely if we marke it, by these and such like kind of speeches as we may not on­ly see the great care that God hath to roote it out of ms hearts, but also that it is not an esie thing to be performed or conceiued: sealing or a seale we knowe is wont to be put to such things as we would haue others to take, for vndoubted assured, and that not so much in respect of him whose seale it is, as to him to whome the seale is giuen: as we may see in letters pattents of princes, in commission of great personages, in graunting of annuities pensions &c. And the like may we say of the earnest peny as we call it, both the one and the other being vsed to this end, that all what soeuer doubting or distrust which might a­ny manner of way arise or fall out, might by euery good meane be remoued and taken a­way. And euen so the seale of the spirit is stamped and imprinted in and vpon the be­leeuers, and the holy spirit is giuen vnto thē [Page 224] as a pledge or earnest penny, that so euery one of them might be certified and assured in their hearts, that the promises of God made vnto them, concerning his fauour, the for­giuenesse of their sinnes, eternall life, are vn­moueable and most certaine, and they the better sensed & armed thereby against doubting and distrust, which naturally cleaueth as fast vnto them, as the skinne to the flesh or the flesh to the bones. And that this is so, namely that the spirit is giuen vnto them to these holy endes and purposes, you shall see it plainely propounded and prooued. Rom. 8.16. Cal. 4.6. besides those places which haue beene put downe before out of 2. Cor. 1. and Eph. 1.4. And therfore as it is sinne and shame euen against the spirit of the grace, to cast a­way that testimony which he yeeldeth vnto our spirits, that we are the sonnes of God, and is directly against the commandement of the Apostle. 1. Thess. Quench not the spirit. So this doctrine that leadeah the way and bringeth forth such beastly and bad effects ought to be odious and abhominable to euery man that regardeth his owne comfort, or estee­meth [Page 225] gods glory, or would not indeede dis­pise the spirit of grace.

8 Besides we knowe that both in the old testament before Christ, gaue the fathers sa­craments as particularly circrmcision and the passeouer: and since in the newe testament God hath giuen vs the same for substance & effect, I meane the sacrament of baptisme, and that of the Lords supper. In all which no doubt, god then laboureth and now assaieth, not onely to remooue the doubting and di­strust of our hearts, but also to confirme vs in this faith. But this doctrine of our popish ad­uersaries, concerning doubting doth infringe both the doctrine of the sacraments them­selues, and the vse of them also, and yet both of them are according. For it is certaine that the sacraments themselues, whether we con­sider the outward signes thereof, or the invisible grace adioyned thereto, offered by the faith, offered to the faithfull and wrought in them by the religious vse of them according to Christs institution, were both ordained & annexed, vnto the promises that god hath giuen vnto vs, concernig his grace & fauour, [Page 226] that we might not onely haue the same generally propounded vnto vs therein, as we see it to bee done in the publike ministrie of the worde especially, but that by the vse of the same, euerie one rigthly vsing them for the taking awaye of doubt and distrust out of his heart, might haue sealed vp in him an infalli­ble testimonie of Gods mercie euerie way, specially of the forgiuenesse of his sinnes, and the sauing of his soule through the obedience of Christ, vnto whome and his merits the Sa­craments do indeed directly vs, and to haue by them as it were by certen aides & propps his faith more & more vpheld & continued. And therefore Rom. 4. the Apostle speaking of circumcision saieth, that it was the seale of righteousnesse which is by faith. And Gal 5. speaking of our holy baptisme, he affirmeth that so many of vs as haue beene baptized ac­cording to Christs institution, and haue had with all the grace of the Sacrament bestowed vpon vs, by the effectuall working of the holie spirite of God haue put on Christ. Yea the E­uangelists and Paule himselfe shewing what Christ did and saide in the administration of [Page 227] his holie Supper, obserue amongest other things this that he said, take yee, eate yee, this is my bodie which is giuen for you: & likewise of the cup, drinke yee all of this, for this is my blood of the new testament, which was shed for you for the forgiuenesse of sinnes. What mea­neth this particular sumption or taking of the elements in the one or in the other Sacra­ment, but to teach and instruct vs that as veri­lie as those outward things are become ours, we hauing taken them vpon our flesh, in our hands, conueied them into our stomack, and haue had as it were al our senses satisfied ther­with, that so for our better assurāce we haue by the eye of faith beheld, and by the hand of faith laye sure hold of those spirituall graces, that God in the Sacraments ment to offer, & by those outward and visible signes and ele­ments, and actions vsed in and about them, he ment more and more to confirme our harts. But this certaintie and comforte that is afore­said in sort and sense is contained in the Sacra­ments, this doctrine of doubting that is deli­uered in the romish synagogue, doth not on­ly weaken it, but laboureth if not by violence, [Page 228] yet by fraude and subtiltie to pull out of mens minds and consciences. For these two things, to wit that in the Sacraments of God ordai­ned by god, to remooue our doubting and to confirme our faith, euerie one of vs haue the promise of God sealed vp in our hearts, & by the Sacraments, and in their lawfull & sancti­fied vse are euerye one of vs vnderpropped and confirmed that we should not doubt, but should bee assured of the grace and fauour of God touching the forgiuenesse of our sinnes and eternall saluation, and this that the papists teach, that we are to doubt concerning the promise of gods grace and fauour, pardoning of our sinnes, sauing of our soules &c. These two things I say are so opposite one of them to another, that they cannot stand together, nor no more agree then fire and water, light and blindnesse &c. And therefore also we are to cast away from vs this doctrine or dotage rather.

9. As in the articles of our faith we say we beleeue and confesse, the forgiuenesse of sinns, so is that sweet and comfortable doctrin also commended vnto vs in the holy Scriptures, [Page 229] and propounded in many places of the Gos­pell: take one for all namely Luke 44. where it is said that repentance and remission of sins should bee preached in Christs name among all nations. But this doctrine of our aduersaries fighteh directly against it, for shall we say we beleeue it: and yet shall we doubt of it? Or mindeth God to haue it propounded as prin­cipall part of the gospell, and we shall stand in mannering of it, specially as in respect of our selues. For other mens hearts this way we are not able to sound: with our owne we ought to be best acquainted. This is to make God to deale worse with the faithfull, then earthly princes doe with their rebellious and vnduti­full subiects: who if they proclaime once a pardon, must be beleeued in the word of a prince: and God publishing such a doct­rine, and requiring beleefe of it, yea labouring the feeling of it in our hearts must not be credited. What is it to beleeue the forgiunes of sinnes? namely to be well assured of this that that grace is not onely imputed vnto others, but vnto them also, and that is the rea­son also why we say I beleeue, and why the [Page 230] spirit telleth vs the iust shall liue by his owne faith. For though I may yea ought to be well perswaded, as of the whole body of the Church, so of euery seueral sounde mem­ber thereof, that all the graces that God hath promised to all or any of them shalbe ef­fectually accomplished, because he that cānot lie, and is both willing and able to performe whatsoeuer pleaseth him hath promised the same: yet can I not particularly feele these graces in others, as in mine owne soule, be­cause I haue receiued the gift and grace of faith particularly to apply them vnto myselfe and to assure mine owne heart therein. And therefore in vaine if our aduersaries doctrine be true, hath God both appointed the prea­ching of it, and called for the beleefe of it at our hāds, sith to doubt of this maine point, is amōgst thē a matter both lawful & necessary.

10 Lastly there are many places of scrip­ture which exact and demaunde at the hands of the faithfull perseuerance in well doing, yea which doe exercise and stirre them vp therevnto. To put downe the particular pla­ces intreating thereof, and demaunding it at [Page 231] our hands, would make halfe a volume. That we must auoid to the end we must shunne te­diousnes and not to shew some, were to leaue scruple that we could not performe it, or that there were no such places in the Scripture: we must therefore of necessitie repeat one or two, which I would pray the godly reader might suffice for all. How sweet is that saying of Psal. 37. ver 24. 25 Though he fal, speaking of the righteous and godlie yet shall he not bee cast off And why so? the spirite rendreth the reason, for the Lord putteth vnder his hand: as if he would say, men may bee sure it shall so be, because God that is greater then all, can & will establish him. And yet there is not all, but for our better warrantile and vpholding of our heart, he putteth downe his owne parti­cular obseruation and experience not onely in his own person but in others, saying in the next verse, I haue beene yong and am old, yet saw I neuer the righteous forsaken, nor his seede begging bread. In the 22 of the Gospell after Luke, Christ saith thus to Peter, Simon, Simon, Satan hath desired you (he speaketh of all the faithfull vnder one mans person, or vn­der [Page 232] the person of his disciples) to win now you a wheat: a hard and a heauy sentence. But yet it most comfortablye followeth in the nexte wordes. But I haue praied for thee that thy faith faile not. Which thing he hath done also euen for the rest of the faithfull as well as for him, as we may perceiue by that worthie praier of our Sauiour Christ, mentioned in the 17. of Iohn and made to that end also. In the Romaines howe many comfortable pla­ces are there. In the 8. chap. he saith: I am per­swaded that neither death nor life, nor angels nor principalities, nor powers nor things pre­sent, nor things to come, nor heigth, nor depth, nor any other creature, shallbe able to separate vs from the loue of God which is in Christ Ie­sus our Lord. And in the 11. the gifts & calling of God, are without repentance, or such as he can neuer repent of. And in the 14. vvho art thou that condemnest an other mans seruant? he standeth or falleth to his owne maister: yea he shallbee established for God is able to make him stand. Now if that popish point either of doubting or faling away were true, then these places proouing plainely that great pointe of [Page 233] finall perseuerance should be false, & so ought not onely themselues to be blotted out of the Bible, but the credit of the whole Scriptures to be cracked, for if it be not found true in all and euery part of it, it is not to be receiued. But I say let God be true, and euerie man else a lier: and let all flesh giue glory to God, and stay the heart of it from thinking, & restraine the mouth from speaking, where God hath giuen vs such a plaine and peremptorie con­clusion.

Hitherto we haue shewed, specially in this last part of the tractate, that this popish opi­nion concerning doubting is directly & flatly contrarie to the Scriptures, that it doth abo­lish faith in Christ, for what neede we regard faith if doubting be allowable? that it doeth frustrate the commandements and promises of God, for to what end else hath he propoū ­ded, but that he might beleeue and obey: that it doth reproue God of a lye, who in his re­uealed will by his word hath told and taught vs the contrarie: that it abuseth Christs merit who therefore appeared that he might de­stroy the works of the deuill, and amongest [Page 234] the rest distrust & doubting that it doth tread vnder foote, the office of the holy Ghost which is appointed to seale vp Gods promi­ses in our hearts: that it doth weaken the sa­craments themselues, which are therefore appointed, for the confirming and strengthe­ning of vs in faith: yea it abolisheth and taketh away al comfort: for howe can we be cleared so long as our hearts be possessed with feare and doubting. And therefore beeing directly against the scripture and bringing forth such badde effect, it cannot be true or good, and not being true, it is to be reiected. And so we might end for this point our treatise, were it not that sōe good men desire to see the iudgemēt of the sonder diuines, specially of former ages. Wherevnto for their sakes, and not o­therwise I haue thought it not much amise to yeeld.

1 Cyprian in his fourth sermon touching mortality hath these words. What place (saith he) is therefore for doubting or distrust? who umongst these things can be fearefull or sor­ry? vnles it be such a one as is voide of hope & faith: for to him it apprertaineth to feare [Page 235] death, that vvould not goe to Christ. And it belongeth to him not to bee vvilling to goe to Christ, that doth not beleeue that he begin­neth here euen in this vvorlde to raigne with Christ, For it is written, the iust doth liue by faith. If thou art iust or righteous then thou liuest by faith. If thou doest stedfastlye and rightlye beleeue in God, vvhy shalt thou not bee vvith Christ? and beeing assured con­cerning the Lords promise, that thou shalt bee called, vvhy doest thou not imbrace it &c. And a little while after in the same sermon. Now dearely beloued brethren this falleth out because you are voide of faith, because no man beleeueth that those things shall come to passe, which God promiseth, who is him selfe true & whose word is sure & certen. And a litle after. Now God speaketh with thee: and thou beeing whole in an vnbeleeuing minde fleetest to and fro and wauerest. God vnto thee that art going out of this world promiseth, immortality, and euerlastingnesse. And dost thou doubt? This is not to know God &c.

2 Chrysostome vpon these words of the Apostle to the Romaines. By whome we haue [Page 236] accesse into this grace &c. He spake wel (saith he) saying in which we stand. For such grace hath no ende, neither is it acquainted vvith bounds or borders. And somewhat after. For we must be assured not only of the things that are giuen vs, or which vve haue receiued al­ready, but euen of the things to come, and that as wel and certainly as of those that are giuen. For men are vvont to glorie of and reioyce in those thinges, vvhich they possesse already. Wherefore sith the hope that wee haue of things to come, is as firme and certaine, as of the things that are giuen, or we haue recei­ued already, therefore he saith, vve reioyce or glory in them.

3 Augustine in his booke of meditation The assurance of all our faith (saith he) is in the precious bloode of Christ. And againe wri­ting vpon Psal. 88 Christ shall raigne for e­uer in his saints god hath, promised this if thou thinke it a smale matter, knovve that God hath confirmed it with an oath. Wherfore because the promise is sure and certaine not according vnto our deserts, but according to his owne mercy, no man ought with feare to [Page 232] be afraide or els to douht. And againe in his 28. sermon, concerning the sayings or words of the Lord &c. All thy sinnes are forgiuen thee therefore he saith presume not vpon thy owne worke, but vpon Christs fauour, for by grace are ye saued, saith the Apostle. It is ther­fore a point of pride but of saith to set abroad the things that thou hast receiued: it is not I say pride but deuotion.

4 Hilarie vpon the fifth chapter of Mat. The kingdome of heauen which the Lord did then openly professe to be set in himselfe, he will haue vs without any doubting of vncer­taine wil to hope for, because that othervvise there is no iustification by faith, if our faith be doubtfull and vncertaine.

5 Mazianzen in his consalotorie oration which he made for the calamitie or punish­ment of haile, who knoweth (saith he) vvhe­ther he vvill returne and repent, and leaue a blessing behind him? But I plainely knowe it: and dare vndertake it if neede were, to be a surety as a man may say for the diuine mercy.

6 Bernard in his 6. sermon, vpō the songe of songes. And of a trueth vvhere is there to [Page 238] be found for the weake safe and assured secu­ritie and the rest, vnlesse it be in the woundes of our sauiour? I doe so much the more safely remaine and dwell there, by howe much he is the more mighty to saue and deliuer. And in his sermon concerning the fragments of the seuen mercies in his thirde sermon I consi­der or behold saith he, three things in which all my hope consisteth: gods grace or loue of ad­doption: the trueth of his promise: and his po­wer to yeeld and performe it Nowe let my foo­lish thought and immagination murmure as much as it can or will, saying who art thou? or hovve great is that glory? or by what merit hopest thou to obtaine these things? But I for my part will confidently answere I knowe whōe I haue beleeued and againe I aunswere that in exceeding charitie or loue he hath adopted me: that he is true and faithfull in all his pro­mises, and most mightie in performance of what soeuer pleaseth him.

If we would stand vpon testimonies out of the fathers touching this point, we might make a volume. By these men may iudge of the rest, and plainely conclude against our ad­uersaries, [Page 239] that their doctrine of doubting is as well directly against the writings of the fa­thers, as the holie Scriptures: and that there­fore it is not a doctrin, of the true & auncient Church, but a new inuention & deuise growing in, and preuailing vpon, as other corrupti­ons, when the maister of iniquity beganne to worke, or was growne to his heigth. And so by all this treaty or discourse framed & writ­ten against this popish opinion or doctrine of doub [...]ing, wee maye plainely perceiue, what wee are to thinke or iudge concerning the same, namely as of a pointe directly op­posite and contrarie, both to the trueth of the worde of God written, and also to the iudgement of the sounder sorte of diuines, and therefore vtterlie to be refused and reie­cted, as a loathsome and poysonfull thing a­gainst our soules and bodies. For that which is not onely not contained in the holy Scrip­tures of God, and the sounde writinges of the fathers (in what respect I ioyne them together, I haue declared before, and there­fore desire men not to bee offended there­with) but also doeth openlye and manifestly [Page 240] contradict the same, it may not nor ought not to be accounted, for the doctrine of the Scriptures, or sounder sort of fathers (of the Scripture I say expressely, because I am sure that proceeding from one god, and written by one blessed and holy spirite, euen the spi­rite of trueth, it cannot deliuer contradicto­rie thinges, howsoeuer other writers and men may) but false and not onely vnsauoury, but vnsound, and therefore not onely not to be receiued in the Church, but to be driuen and banished as farre from it as possibly may bee.

Hithereto wee haue dealte against our popish aduersaries blindelye and wickedlye maintaining doubting of Gods grace, of the forgiuenesse of our owne sinnes, and of e­ternall saluation: wherein surely it is great­lye to bee lamented, that through their waye-wardnesse wee haue beene constrai­ned, to spende so manye wordes in a mat­ter which is not onely plainely testified and set out vnto vs in the holie Scriptures, but a sorte as it were assuredly written and in­grauen in the hearts of men. And were it [Page 241] not indeed, that wee knowe the weake had need to be strengthned, and the ignorant in­ [...]tructed, rather for any good we hope will come of the confutation & answering of our aduersaries, we might well inough haue spa­red this labour and paine. And yet because in this point of doctrin ther is contained a prin­cipall foundation of christian consolation we trust it is not labour mispent, as wel these that are not so well exercised in it, as they ought to be, may be the better instructed, as also that those that are weake may the more be com­forted and strengthned. And yet we cannot but say that this for the most part, standeth in speculation and contemplation rather then in practise appoint that in this dissolute & sense­lesse age of the world, would be more regar­ded & pressed vpon men, though withall we denie not, but that ther is a profitable vse both of the one and the other, according to the di­uersities of states and times, wherein God is pleased to place his children. For as speculatiō or contemplation is good, for the chaunging of the state of our darkenesse and ignorance into light and knowledge: so practise is good [Page 232] for the altring of our senselesse or careles con­dition into christian care and feeling. That to wit speculation belōgeth wholy to the minde and vnderstanding and it aimeth as at his ge­nerall bu [...] or [...], at general knowledge and comprehensions. And this is the reasoning or disceptation of the heart, and prepared princi­pally for consolation and comforte, that is to say yeeldeth to such consciences as are terrifi­ed and afflicted, in temptations, & in the com­bat against sinne, and the sense and feeling of Gods wrath against them for the same, some spirituall ioy and consolation. Both are neces­sarie in this Church, and yet [...]s latter of spe­ciall vse for comforte. Whereof though so manie stand not in need as of instruction, be­cause there are more ignoraunt and carelesse in the congregation then humbled and affli­cted, yet because their case is more hard and heauie for a wounded spirite who can be are it, somewhat also would be said as in that be­halfe. Wherein s [...]h we our selues are not ig­norant of the sleights and suggestions of Sa­than: and sith God hath furnished vs with spi­rituall armour and weapons to beat back the [Page 243] fierie darts of Sathan, and hath reueiled him­selfe in knowledge and comforte vnto vs not for our selues onely, but for others, that they with vs might be made partakers of the ma­nifold graces of God, let vs assaye from our owne feelings to doe good vnto others, and what we can comforte and succour all those, that are afflicted.

Satans suggestions are as a man may say in­numerable: and therefore let no man thinke we will or can deale with them all. Such as we take to be principall, and haue our selues beene most buffered and beaten withall wee will touch and aunswere as wee can. Againe Sathan is the prince of darkenesse and confu­sion: and therefore wee can hardlie followe any method in aunswering his temptations. The course therefore that wee will keepe in this behalf shalbe this take them as they come one after another, and consider what he ob­iecteth: and so accordinglye as God shallbe pleased to assist and direct, frame out of the worde of God seuerall and particular aun­swers.

1 In the first place Sathan commonly set­teth [Page 240] [...] [Page 241] [...] [Page 232] [...] [Page 243] [...] [Page 244] before vs two strong temptations, or if you will doth on both sides assault vs. For one while he obiecteth against vs our sinnes, and another while the exceeding great and fearefull iustice of God; reasoning or con­cluding thus against vs [...]o He that is a sinner he is vnworthie to be saued, yea most wor­thie eternally to perish, for the vvages or hire of sinne is death, as the Apostle Saint Paule sheweth in the sixt to the Romaines vers. 23. But thou art a sinner: yea euen couered as if it were with thy sinne, and that thyne ovvne conscience doth testifie against thee. There­fore thou art worthie of eternall death, yea thou canst looke for nothing but death and euerlasting punishment. A sore reason, and it will no doubt much shake the minde, vn­lesse it be well aunswered and therefore good reason that we should looke wel & through­ly into it, and the rather because Sathan; that otherwise of himselfe, is the father of lyes and lyers, and therefore can speake nothing, doth at the least in outwarde shewe speake the trueth here. VVherein first for this and all other his suggestions let vs mark, that when­soeuer [Page 245] he speaketh the trueth, yet he doth it not with a true minde: neither in the same aymeth at a true or right ende. The trueth of these thinges are propounded in the worde, and indeed from thence also to be prooued if need be. Howbeit, they are there deliuered by God with one affection, and to one end, & hereby Satan pressed & vrged, with another minde and to another end. God reuealeth the with a minde to humble men in themselus, in their owne corruption, that so they might be exalted through his goodnes. But Sathan set­teth out their sinne, with a hart & purpose to swallow them vp with distrust & cōdēnatiō. This if we know not being deceiued through the outward shew & appearance of truth we shal easily be ouerthrown: but if we vnderstād & beleeue it, it shallbe so far off frō hurting vs, that it shall rather tēd to our furtherāce in the faith of gods mercies, & to the feeling of our vnworthines, that so we may haue iust occa­sion to say of our selues, that where sin hath a­bounded there grace hath ouer abounded also. But more particularly to aunswer, the seueral parts of this subtle sillogisme of Satan. For the [Page 247] proposition we answer by distinction, or res­pect as we may say. He that is a sinner is vn­vvorthy to be saued, yea most vvorthy euerla­stingly to perish. This is true we confesse it, if we consider man in himself, or in his own na­ture, or as he persisteth & remaineth, or vnles he haue through the satisfactiō & obedience of Christ, his sinnes pardoned: because in the 1. we know our sinns withhold good things from vs, and make a separation betwixt god and vs, and wee are by nature the children of wrath as other men. And in the second we are sure, that the righteousnesse, satisfaction and obedience of Christ being of infinite me­rite is able powerfull and sufficient inough to alter the state and condition, because Christs satisfaction, and the worthinesse of his suf­frings, is in such sorte imputed to euerie one that beleeueth, that it is accoūted & indeed be come his own. Cōcerning the assumption or minor, I saye for my selfe in particular that I am not such a one, as thou Satan saist I am: for my nature is changed, & I haue in some mea­sure put of the old man, and am renued into knowledge, acccording to the image of him [Page 247] that hath created me: & so also haue my sinnes through Christs obedience bin defaced blot­ted out, & stād euen before god in the cōmu­nication of righteousnes, as though I had ne­uer transgressed. Therefore though I will not deny but in respect of my self I am vnworthy to be saued, and indeede most worthy to pe­rish, and therefore may truely say as the pro­phet doth Psal. 143.2. Enter not into iudge­ment with thy seruant for in thy sight shall none that liueth be iustified. Yet in Christ & for Christs sake, who is the onely beloued of God, and in whome alone the father is well pleased, who also hath absolutely satisfied the wrath of God and answered for me, whatso­euer was against me, sure I am, I am worthy to be saued, and vtterly vnworthy to perish or to be cast away. The reason is because Christs worthynes, which is most perfect & pure is imputed vnto me, and is indeede be­come mine as effectually, (yea I am perswa­ded more effectually, by howe much he is more excellent and effectuall then my selfe, though I were neuer so innocent and righte­ous) as if I my selfe fulfilled all righteousnes. [Page 248] For this I am sure of, looke what Christ did he did it not for himselfe, for he stood in no need of any such obedience, because he neuer transgcessed, but accomplished it for me, and for my saluation, and therefore I may in my measure safely say as the Apostle doth Gal. 2.20. I am crucified with Christ, but I liue, yet not I any more but Christ liueth in me, and in that that I novve liue in the flesh. I liue by the faith in that sonne of God: who hath loued me and hath giuen himselfe for me. Which indeede is the euerlasting and vnmooueable voice of the Gospell, that being conuerted to God I might assuredly resolue this with my selfe, that I shall for Christ Iesus sake my Me­diatour and redeemer be certainly receiued into fauour, and for his worthinesse (though not for any of mine owne, for indeede I haue none, but all vnworthinesse) and accepted be­fore him. In confidence whereof also, I can in some sort and sense say for my selfe & others, as the holy prophet of God Daniel doth, chapter 9. we doe not present our supplicatiōs before thee for our righteousnesse: but for thy great and tender mercies: yea heare vs [Page 249] for the Lords sake.

It may be that notwithstanding this full & fit answere Satan (who goeth about continually like a roaring Lion, seeking alwaies to deuoure vs) will not giue ouer to presse vs further saying, he that is exceedinly iust, can­not or will not leaue thing vnpunishmed, but will haue his iustice fully and wholly satisfied. But God is exceedingly iust, and a most grie­uous reuenger and punisher of all sinnes, yea his iustice is altogether vnchangeable. There­fore God will leaue nothing vnpunished, but will haue his iustice absolutely satisfied, and will cast thee away, not comformable to his iustice.

To this we may aunswere in some sort be­fore, to the obiection touching the greatnesse and grieuousnes of our transgressions. He presseth vpō vs Gods iustice, not with a mind that he hath to commend it, for he rather condemneth it, and all other good things in God, euen as he doth the dietie it selfe, but of a purpose to ouerwhelme vs and swallow vs vp therewithall, if it may be. But why may not we in some sort, speake to Satan in this [Page 250] behalfe euē as God shall speake to the wicked his imps: What hast thou to doe to declare my ordinances, that thou shouldst take my couenāt in thy mouth? or why may we not say vnto him, assaulting our selues, or tempting others and labouring thereby to let the good work of the Lord in vs. The Lord rebuke thee, O Sathan, euen the Lord that hath chosen Ierusa­lem reprooue thee. Is not this a brand takē out of the fire? But we say more particularly. He that is exceedingly iust will haue his iustice satisfied, either by them themselus that should doe it, and happily are not able, or els by some other that are fit for the purpose or worke. That God is exceedingly iust no man will de­ny it. His nature proueth it vnto vs, and his word propoundeth the same. He looketh al­so that his iustice should be absolutely satisfied why it is done: and that not by such a one as I haue appointed for the purpose: for it might be he might be misliked, as well by reason of my blindenesse to make choise, as by reason of my partiality to preferre one in mine own cause: but by such a one as he himselfe hath sanctified and set apart for that purpose, that [Page 251] is the imaculate and vnspotted lambe of God Christ Iesus: who is become not onely my baile and surety, and is made a fit Mediatour betwixt me and God but hath fully paid my debt also in so much that there is not a mite behind, but al is satisfied and the debt booke or obligation cancelled. He hauing in my name, and as it were for my sake offered and presented himselfe before God the father, to be punished for my trāsgressions, yea he was broken for our iniquities, the chastisment of our peace was vpon him, and with his stripes we are healed. And the Apostle saith Rom. 3. That God hath set him forth to be a reconci­liation through faith in his bloode, to declare his righteousnes by forgiuenes of sinnes that are passed And in another place he hath made him that knewe no sinne, to wit our Sauiour Iesus Christ, to be sinn for vs that we through him might be made the righteousnes of God. Besides al this I say Sathan, that sith God is ex­ceedingly iust, it cannot stand with his iustice (which neither willeth or can will any thing that is vniust) that one and the selfe same debt should be twise paide. Men in the world, that [Page 252] carry any account or conscience of their dea­lings, will not doe or deale so grossely. And therefore doubtlesse it is farre off from the iust iudge of all the world: yea it should be quite and cleane contrary, yea manifestly re­pugning with his most absolute and vpright iustice, which Christ indeede by an infinite obedience vnto his maiestie, hath aunswered vnto God, for all my sinnes, of which if any man should doubt, let him but for his better satisfaction and stay therein, consider these places of scripture Rom. 5. the Apostle saieth, As by one mans disobedience many were made sinners, so by that obedience of that one shall many also be made righteouse. And a­gaine Romans 8. verse 1. These is no condem­nation to them that are in Christ Iesus and verse 34. of that chapter: vvho shal condemne? it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God, and maketh request likewise for vs. & Gal. 3. Christ hath redeemed vs from the curse of the lavve, beeing made a curse for vs. And 1. Pet. 3. Christ hath once suffered for sinners, the iust for the vniust. And therefore it can­not [Page 253] be that my sinnes should again come into reckoning before God, sith that by the blood of Christ they are quite done away and blot­ted out as the Apostle sheweth in the 2. chap­ter of his Epistle to the Coloss. And sith I knowe this seruice and honour is to be per­formed vnto God namely to beleeue the promises of his Gospell. I may neither accuse god of a lie, for that were blasphemy, be being the onely trueth indeede, nor contemne my Me­diatour and his obedience, which I knowe to be euen as himselfe absolute and perfect. And one of these two I must needs doe, if I should yeeld to this suggestion of Sathan.

But it Sathan will proceede and say (for such a wrangling and cruell aduersarie will hardly be answered) Thou notwithstanding all this, art subiect to many afflictions in this life, and in the end to death also, therfore god hath not pardoned thy sinnes: but is stil angry with thee, for afflictions and death entred in­to the world by meanes of sinne, and are in­deede tokens of the wrath and displeasure of god, as the Apostle sheweth Rom. 5.12. and Eph. 5.16.

I aunswere and reply againe, that though afflictions and death did at the first through sinne enter into the world, for indeede had not sinne beene none of them had euer fallen out: and though in their owne nature still, they cannot but bring forth the like sowre fruits & bitter effects, that yet nowe through the power of God, that bringeth light out of darknesse, and through the spirit of sanctification in his seruants, whome he exerciseth with such afflictions and calamities they doe not alwaies sort to this effect. For first concer­ning afflictiōs, god in thē doth not alwaies re­gard this, either to punish vs as a seuere iudge or to condemne vs for our sinnes, no more then a father mindeth when he chastiseth his child to cast him away, but as a most mer­cifull God and louing father he doth it, either to try vs, that so by that meanes our faith, pa­tience, constancy, and other good fruites in it might be made known in the world, as it is manifested in the history of Iob and other holy mens examples, and appeareth by sun­dry places of scripture, and namely Iames 1. where the spirit saith, brethren count it exceeding [Page 255] ioy, when ye fall into diuers temptatiōs, knowing that the trying of your faith bring­eth forth patience &c: or els correcteth vs to this ende, that we should not perish with the wicked world, but rather that by this meanes we might learne more & more to hate sinne, seeing we are punished for it: or to contemne the world wherevnto otherwise happily we might be to fast glued: or else that wee should the better learne to knowe our selues, wee growing quickly into forgetfullnesse and se­curitie, and might so much the more earnest­ly call vpon God, the daies of our trouble, bee­ing a meet season, yea our troubles themselus good meanes to fit vs thereto. And of euerie one of these doth the Scripture speake in di­uers places, as 1. Corinthians 11. wee are chaste­ned of the Lord that we should not be condem­ned with the world: and Dauid in the Psalme 119. It is good for me, O Lord, that I haue beene afflicted, for before I vvas afflicted I vvent astraye: but novve I haue learned to keepe thy lavve. See further for this purpose and pointe in the Psalme 32. verses 4.5.6. and 2. Corinthians 6. ver. 9. but specially 2. Sam. 7 [Page 256] where it is saide, If he sinne I will chasten him with the rod of men: and with the plagues of the children of men, but my mercie shall not de­part away from him &c. or else that making vs an example vnto others, he may bring thē to some goodnesse, and frame and fashion vs vnto the image of his owne sonne, as the A­postle sheweth in plaine tearmes. Romaines 8.29. That so beeing like vnto him in his suf­frings, we may be comfortable also vnto him in glorie: or else that we if it seeme so good vnto him, being made as a mā 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 [Page 257] 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 cāst not escap the wrath & curse of God: but this righteousnes thou hast not, nether cāst haue indeed in this life: & therfore thou must of necessitie be vnder condēnatiō.

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 [Page 259] strong to make me stand as righteous in the sight of God. What was there in all the [...]we that he hath not absolutly accomplished? Euē his very enimies he hath so hartily & perfect­ly loued, that he hath not only prayed for thē, as appeareth in the history of his death, but also for numbers of them hath susteined the wrath & indignatiō of God, that so he might reconcile thē 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 thē being nowe iustified by his blood, we shall be saued frō 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 shallbe 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 [Page 260] 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 [Page 261] 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 ignorāce 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 [Page 262] 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 [Page 263] 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 womā & made vnder the law, that he might redeeme thē that were vnder it: & so we receiue the adoptiō 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 strōg hād 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 condēne 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 [Page 264] 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 cōfortably & 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 cō ­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. [Page 265] 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 temptatiō 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 [Page 262] [...] [Page 263] [...] [Page 264] [...] [Page 265] [...] [Page 266] an Angel to buffet him: and for the remouing of thē 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 [Page 267] 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 accoūt 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 Eph [...]siās the fourth By Christ all the wholle body beeing coupled and knit togeather, by euery ioint for the furniture thereof, according to the effectuall [Page 268] 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 repē ­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 argumēt framed thus. [Page 269] 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 cō ­demned alreadie because he hath not beleeued [Page 270] 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 heathē [Page 267] 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 cōfirmation it is apparant by [Page 268] this, that though Sathan knowe vs all to bee tainted in Adā: 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 waye­wardnesse 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 [Page 269] 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 desp [...]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 faithf [...] 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 notwithstā ­ding, for the want of thy faith remaine stil vn­der condemnation.

For aunswer whereto I say still, notwith­standing all thy oppositiōs Sathan, that I haue [Page 270] 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 therfore or fruits of my faith, will I ga­ther this trueth against thee, to the staying & vpholding of mine owne heart. And first be­cause the holy spirit of God, and the infallible testimonie that it yeeldeth vnto my heart, is a principally propp and stay vnto me, I tell thee Sathan, that euen that shall testifie vnto my spirite, that I am Gods childe, and dare there­vpon without feare or trembling, call vpon him, and say, Abba, O father, by which I per­ceiue I doe beleeue, for otherwise how could I call vpon him in whome I beleeue not, and assuredly knowe that I haue faith, because I stay my selfe wholy and onely vpon him say­ing unto him in some sorte and sense, as the Prophet Dauid saieth, Lord, vvhome haue I in heauen but thee? and in earth I desire none vvith thee. And least Sathan should thinke, I doe this without warrant or reason, I will not feare or bee ashamed to set downe my grounds out of the word. How comfortable [Page 271] is this saying of the Apostle Romaines 8. Wee haue not receiued the spirite of bondage to feare againe, but the spirit of adoption, where­by vve crye, as vvith boldnesse, so vvith ear­nestnesse, father, father, The same spirite wit­nesseth, vvith our spirite, that vvee are the children of God, if children then heires also &c. To the same ende tendeth that of 1. Cor. 2. Where he saieth. We haue receiued not the spirite of the vvorld, but the spirite vvhich is of God, that by it vve may know the thinges that are giuen vnto vs of God. And though this be sufficient and indeede greater then all exception, yet haue we besides, the powerfull working of the same spirite framing vs and fashioning vs to sound cōuersion before god, and to the yeelding orbringing out of the sin­cere fruits of faith, that is to say good workes, which cannot but assure me of my saluation, and of Gods grace, and confirme me in the certaine hope of the one and the other. And this is that which Saint Peter prouoketh vn­to when he saieth, Brethren g ue diligence by good vvorkes to make your calling and e­lection sure, for if yee do these thinges yee shall [Page 272] neuer fall, because by this meanes an entry shal be ministred vnto you aboundantly, into the e­uerlasting kingdom of our Lord & Sauiour Ie­sus Christ. And of this truth we haue further this double reason. If that which is from our selues, as for example our sinnes maye iustlye mooue and make doubting, why should not that which is from God, as for example, the fruits of our vnfeined faith and obedience mi­nistet hope and assurance. God I am sure is greater then man, and his graces much more excellent, then mans infirmities are base and vile. And if this were not true, howe should we that carrie gods heauenly treasures in ear­then vessels, conceiue hope of profiting by them in our selues, or of doing good with them vnto others. But wee are assured of the one & the other, notwithstanding our weaknesse and wants, therefore we must also con­ceiue hope of the former & indeed assure our hearts therein. Againe, why doth Christ dwell in our hearts by faith as the Apostle saieth in his Epistle to the Ephesians? it is to this ende that he might be idle in vs? no verily. Sathan when he possesseth men will not suffer them [Page 273] to be idle, much lesse Iesus Christ, but pro­uoke them still to honest labours and good workes. For by his spirituall power, he mani­festeth his owne strength in the middest of our manifold weakenesses. Nowe if that bee true then this ensueth therevpon, that I am Christs, and Christ is mine (as the Church & faithfull soule singeth in the booke of the Canticles) yea he himselfe with all his graces and merits whatsoeuer. So that he which fee­leth and findeth these effectes in himselfe can not but must of necessitie inferre therevpon, that he hath faith, and that therefore he hath Christ in him, in this life, making him fruite­full vnto all good works, and sealing vp vnto him & in him saluation & euerlasting life in that which is to come. Vnlesse that he would imagine, that Christ could be idlye or with­out fruite in the hearts of his people, which were blasphemy. And yet we may be the bet­ter assured hereof, because true faith indeed, can no more be sundred from good workes, which are the sound fruits thereof, then light from the sunne or heat from the fire: or if you will the shaddow from a naturall bodie.

But yet Sathan will except against this, This faith of thine which thou speakest of, and these fruites of it that thou mentionest, they are imperfect, they are faint and few, yea they seeldome or verie rarely appeare or are seene.

What then Satan? Graunt that my faith and good works are faint and few in me: wilt thou infer that therefore I haue none? that is against all reason and religion. In reason he that hath but a sick, pining or languishing life, liueth still, and in hope of the bettering of his estate, either as in regard of this world, if god will, or as in respect of the life to come espe­cially. And why shoulde not this in measure and manner be true, as in respect of our spiri­tuall life here. In religion, we know that God accepteth both the whole Church, & the seuerall mēbers of it, according to that they haue and not according to that they haue not, pro­uided alwaies: that that which they haue they haue it frō him: or els how could the Church & members of it reioyce or cōfort thēselus in the thing that they do. And frō hence is it in­deed, that we learne notwithstanding weak­nes & [Page 275] wants either in whole congregations or seuerall members not to breake the vnitie of the spirit in the band of peace, nor to forsake the fellowship of the brethren, and the exercises of the Church, as the manner of sinne is, but n holy wisdome and power from aboue: to put a difference betwixt good and euill, and that not onely in our perswasion, but in our practise, not forsaking the good of our God for some euills or corruptiō of man adioined therewithall, nor yet for the goods sake, iustifying or approouing the euill. And if this were not sufficiēt yet we haue further props to our faith here, namely first that though our faith be weake and faint, yet is it true and sound. For euen that faith which is infirme and weake, may yet notwitstanding be true & right, the reason is because that not weake faith and true faith are opposite, but weake faith and no faith. And this we may see also, by the worthy speech of the father of the sicke childe in the Gospell: Lord I beleeue: but helpe thou mine vnbeleefe. This weakenes & imperfection our faith not comming from [Page 276] it selfe, nor being in it selfe as of it selfe, for so it is an excellent and an absolute worke of God, but as it is intermingled with the re­mainders of our vnbeleeuing heart which yet notwithstanding the faintnesse and weaknesse of it, may no lesse effectually, as in regard of the particular persō hauing it apply Christ with all his benefits vnto himselfe, then a faith that happily is more firme and steadfast, though in regard of it owne particularly, it may be it doth lesse firmely apprehend the same, and yet the party hauing no lesse good or comfort thereby: as in respect of his owne particular, th [...] he that seemeth to haue a more firme faith. For euen as in the foode of the body, a poore mans bread and water as we say, maketh him haue as strong a body, as the best dainties in the world doe the rich, so is it herein: or to speake more plainely. As a man or woman that is sicke of a fainting or languishing disease, doth receiue sometimes more comfort, by many meane meates then those that haue the cordiall and restoratiue things: euen so may a mans weake faith in the soundnesse of it, yeeld him as strong consola­tion [Page 277] as he that hath most strength and might that way. And no doubt but God will haue it to be so, to the ende that as we knowe that in the body to be which the Scripture saieth, Man liueth not by bread onely but by euery good worde that proceedeth out of the mouth of God: so we might much more effectually know our spirituall life to be vpheld by him, who in the daies of our distresses as in regard of famine weakenesse &c. maketh his might manifest in the midest of our infirmities. Se­condly I aunswere further, that that which is languishing in my selfe, is yet notwithstāding in Christ my Sauiour firme and altogeather perfect and absolute, for the further assurance of my heart wherein Christ giueth and imputeth vnto me, whatsoeuer he as my Mediator hath accōplished before God, or hath in him­selfe: which is not or cannot be weake, and therefore I also cannot miscarry. And sith by the vsing of all good and holy meanes, I daily indeauour that my faith may be stronger & stronger, and particularly daily offer vp my supplications to God, that he would increase it in me, and kindly in me also a more earnest [Page 278] flame of the holy loue, I am sure that I shall find these fauours, because he that cannot lie and giueth aboundantly to euery one that as­keth, & yet vp brayeth none therewith hath promised me in his Gospell that to him that asketh shalbe giuen, and to him that hath shal­be giuen more, and he shal haue aboundance. Mat. 13. And for my better incouragement herein, I set before me the examples of Gods Saints, who though they did fall most fouly and grieuously, did not for all that cease to call vpon God of whome also they were graci­ously heard: and why? not because of their sinnes for sinne it selfe seperateth betwixt god and man, but because they were of his owne free grace, reckoned in the nūber of his sonns and seruants. And therefore I may conclude as of thē so of my selfe: that though our faith be weake and fraile as it is in al flesh, yet I may be assured of theirs, and mine owne saluation especially. And the reason is because the cer­tenty of life euerlasting standeth not so much vpō the quātity greatnes, & excellency of my faith, as vpon the power, good wil, & fidelity of God, that in Christ was pleased to elect me [Page 279] to it, and to bestowe it vpon me. And yet fur­ther for faith, I may truly say thus, that if I haue but one only sparke or crumme of faith, by a manner of speeech, so that it be right and true: it is sufficient to assure me of the forgiuenesse of my sinnes and of eternall saluation: & whatsoeuer is in or frō God; for Christs sake to be communicated vnto me. And this I say not onely for my present feeling, but also for that which is past: though presently it may be I perceiue it not. For euen for the graces past we may and we ought to be assured of saluation and all other fauours from God, the reason whereof is rendred in the scriptures as namely Rom. 9. where the Apostle affirmeth that the gifts and callings of God are such as cannot be repented of, and againe the first of Iohn and the third verse the seed of the an­nointing of God remaineth in vs: by which we see all firmely, concerning this matter all is attributed to God and his graces and no­thing at all to our selues: which if we should not beleeue it were not onely discōfortable to our selues, but blasphemous against God Lastly againe we say that in this suggestion [Page 280] Sathan reasoneth: against vs as if in worldly things a man should frame an argument thus there appeareth no flame: therefore there is no fire. In winter trees beare neither leaues nor fruit: therefore they haue no life in them: but of reasoning this kind we would be so farre of from liking, that we would rather hisse at it. For we knowe fire may be where no flame breaketh forth, as in a flint for exā ­ple, or vnder the ashes &c. And the like may we say of trees, which we are sure haue life in them, though they seeme to be deade in the winter season. And why may we not affirme the same of Gods graces in vs, which howso­euer they be ouershadowed with the ashes of our corruption, or nipped somewhat or dri­uen backe to the roote, through the frost and cold of infirmities that we carrie about with vs, shall yet notwithstanding breake forth, budde, and beare better then euer before, that so that may be true in vs, that is saide in the Psal. 92. Such as be planted in the house of the Lord shal florish in the courts of our God. They shal bring forth fruite in their age, they shall be fat and florishing to declare that the Lord [Page 281] our rocke is righteouse, and that there is none iniquitie in him.

But yet cōcerning this matter he wil presse further vpon vs saying. Thou hast beene cal­led very late to be made partaker of such gra­ces as thou speakest of. Therefore thou canst not from these effects inferre the certenty of Gods fauour towards thee here, and of the euerlasting sauing of thine owne soule.

Suppo [...]e Sathan the antecedent to be true. And yet I must tell thee by the way, that the very time of my calling is sōetimes vnknown and vnfelt in my selfe, and therefore no mar­uaile though thou art vnacquainted with it. But suppose that were true, yet that would not followe, that thou wouldest inferre. For it is not a late calling, that may hinder me, but gathering by sound effects that certenty of mine owne saluation, but either no calling at all which is the state of infinite numbers of people in the world, I meane by the publike ministry of the word, or els an vneffectual calling, that being vneffectual, not onely because God is not pleased to make it powerfull, but also because men either in their carnall care­lesnesse, [Page 282] or prophan contempt, make it vnpo­werfull and vnprofitable to themselues also. Shall we say in common speach, and that by the light of nature, the way to good manners is neuer to late. And shall we prescribe, time, meane, matter, or any thing els to the almightie: God is able and will also at what time & howe it pleaseth himselfe, to call his owne, & my selfe amongst the rest. He calleth some sooner: and yet their state not much the bet­ter for that: and some later and yet their con­dition not much the worse for that; which our Sauiour himselfe declareth in the para­ble of them, that were called at diuers time; to worke in his vyneyard. Mat. 20. where those that were called at the dawning of the day, and at the third, sixt, & ninth houre, they murmured at this, that they came at the ele­uenth houre, receiued as much as themselues; which had borne the burden and heat of the day. But what saith the Master of the vine­yard, Friends I haue done you no wrong, take that which is your owne, goe your waies, I will giue vnto this last, as much as vnto you. And why doth he so? but that we might see that [Page 283] to be true in himselfe, which he saith of him­selfe, he will haue mercie on whome soeuer he will haue mercie, and that in such a measure of mercie to, as he & not they shal thinke best: yea he doth it to this end, that we might finde that fulfilled in the world amongst his owne, that he promiseth in his worde, that vvhen­soeuer it pleaseth him to shew mercy he vvill. Yea and that that might be verified, which followeth in the end of the parable, the 1. shall be last & the last first. Nay wee will say more then this. Euen in thē that are called late as we say, ther are or do appeare many times more euident testimonies of faith & saluation, then in those that are called somewhat sooner. For ouer & besides that wee may say nothing of this, that many forward at the first do not on­ly hold slowly on, but sometimes slippe back, the very work it selfe, and the plenty of grace that is shedde abroad into their heartes doth plainely shew, that God alone, and not man or meane hath wrought the thing, and ther­fore al the glory therof, as likewise thanks for it to be returned vnto him, wheras if it were a worke of great continuance, wee woulde [Page 284] or might seeme to ascribe it partly to length of time, and partly to some other instruments or meanes vsed in the effecting thereof. If a­ny man doubt of this, let him looke vpon the example of one of the theeues, that was cru­cified with Christ. Oh what a heauenly and holy ende made he, and that not onely in re­buking euill in his lewd and wicked compa­nion: neither yet in iustifying the innocencie and clearenesse of our Sauiour, but in calling vpon him and that from the bottome of his heart for mercie. All which and specially this last, are full of singular grace in regard of god, and maruelous cōsorte in respect of vs. From whence also me thinke we may inferre, that whosoeuer he bee that doeth but in the verie pinch of death, feele these holy and heauenlie motions he may certainely assure himselfe, of infallible testimonies of faith, and by conse­quent also of eternall saluation; because faith and euerlasting life, are neuer sundred in gods children for the feeling of it in this life, and the fruition of it, in that which is to come. And if in my death the feeling of these motions may yeeld me spirituall & heauenly comfort, why [Page 285] should they not also minister vnto me strong consolation, at what time soeuer in my life, god of his owne bountifull liberality, maketh me a plentifull partaker thereof. Besids all this, Sathan, that hath beene said, I must and will tell thee one thing further, not onely for the full confutation of that which thou obiectest, but euen for the throwinge of thine owne dongue and filthinesse into thine owne face. For howsoeuer in other things thou shewest thy selfe to bee a most subtill aduersarie, yet therin I will from thy selfe take that, that shall hinder me from yeelding, if there were no­thing else. Is there any thing more grosse in the world then poperie which thou hast hat­ched and brought forth to behold this light? Amongst poperie, is there any pointe more detestable then that of mans merits? Doth not this thy temptation openly vnder proppe and shore vp the ruinous bulwarke or butteresse? If for the length of my calling I should be ac­cepted, shoulde not God bee mooued with worldly respects? For my very calling it selfe though neuet so effectuall, I am not respected but for gods free fauour and last cast vpon me [Page 286] in Christ: and therefore not for the length of time wherein I am called. For I may reason of my calling, as I doe of other graces of god. The faith that God hath wrought in me, is an excellent grace, and indeede the hand as it were to lay hold of eternall life, and yet I am not saued for my faiths, but for Gods mercie sake in Christ Iesus. These graces of faith and feeling of vocation, sanctification &c. are be­stowed vpon me and wrought in me, not so much, nay indeed no whit at all for the wor­king of my saluation: for that belongeth vnto Gods mercie and Christs merite, as to pledge vp vnto me, the certaintie & assurance of that and all other graces, that God is pleased freely & of his owne accord to bestow vpon me, & other wretched that haue the gift to beleeue.

But Sathan presseth againe this pointe, and frameth a new argument thus. Thou thy selfe needest not heare thy selfe so bolde: others that thought themselues as stronge as thou doest thy selfe haue fallen away. Thou art but infirme and weake, and maiest not onely slide and slipp, but fall away from the grace of god & loose the faith that thou hast. Thou cāst not [Page 287] therefore at anye hand be sure of euerlasting life, and the sauing of thy soule.

But I tell thee, Sathan, though I can be con­tent, thou shouldst humble me my selfe, and of my selfe as lawe as thou canst, and I knowe it also sometimes to be needfull by reason of the high conceits that flesh and blood carieth of it selfe yet thou shalt neuer take away the righ­teousnes frō me that the Lord hath giuē me, nether wil I suffer him to be blasphemed that hath dealt so bountifully with me, no though thou shouldst either in malice against me, or in blasphemye against God, write a booke, much lesse shall these few and weak things o­uerthrow my hope. I tell thee therfore Satan, that though I bee infirme and weake in my selfe, and readie euerie minute of an houre to slippe and slide, yea to fall, yet I am strong in him that is the roote and fortresse, yea the ve­ry God of my strength and power: of whom I may say as Dauid saieth, by the Lord I shall­be inabled to leape ouer a vvall, and he shall strengthen my hand and mine arme to breake a bow of brasse and concerning whose good­nesse towardes me. I haue that sounding in [Page 288] my heart, that was answered to the Apostle. my grace is sufficient for thee, & my strength shallbe 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. [Page 289] 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 [Page 290] 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 [Page 291] 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 [Page 292] 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 [Page 293] 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 [Page 294] the texts of holy scripture doth witnes the same, as for example. 1. king. 8. there is not a man but he sinneth. and James 3. in many things we sinne all. Howebeit we see a mar­uelouse difference betweene their setting my sinnes before me and Gods word propoun­ding it vnto me. Thou doest it of a deadly malice to drawe me into desperation, and by meanes thereof into condemnation, and therfore no reason, that I should listen vnto thee, so deadly hating me as thou doest, attempting such morall dangers against me, as the death and destruction of my soule and body, But the Lord setteth them before me, to humble me at the feete of his goodnes, that so in for­giuing me also so greate a debt, I might learn both to loue him that hath dealt so bountiful­ly with me, and beware of falling into the like mischiefes againe by meanes of my sinns. Besides I answere further for my selfe, that I am not so much to regard my slips & falls, as how or with what affection I haue offended God hath kept me from sinning presūpteou­sly, & with a high mind, howsoeuer to make me see my selfe, & to be more circumspect a­gainst [Page 295] transgression: I haue fallen of humane infirmitie and weaknesse. And if this and such like considerations mittigat sinnes amongst men, why should it not also in some sort doe so before God, who is better able to discerne and iudge both of actions and affections then all the people of the worlde that either haue beene, be, or shallbe. Moreouer that is false that thou doest inferre that falling into sinne, doth vtterly spoile Gods people of faith in themselues, and of all grace and fauoure from God, for if that were so, howe could any of gods children, that haue gone before vs, or liue presently with vs, or which shall succeed vs euen to the ende of the world (al and euery one whereof, some one way some another, haue beene fearefully ouertaken) be raised vp againe to repentance and amendment of life. And this we may see as by many examples of holy men in the worde: & in the world, so by the doctrine of the holy scriptures, and a­mongst the rest. Ioh. 3. who soeuer is borne of god sinneth not, that is to say either the sinne that is vnto death, or lieth not wallowing swinelike as the vngodly of the world doe in [Page 296] the filth and puddle of their transgressions. And of this assertion he rendreth a reason very strong and forcible saying for his seede remaineth in him, that is the holy ghost with his graces shed abroad into his heart, will not let him lie still but laboureth his raysing vp a­gaine. And as though this had not beene suf­ficient, he addeth neither can he sinne to wit in sort as before is expressed and why? because he is borne of God, who besides that he is stronger then all, and therefore can and will performe his owne will, doth not beginne in his people any good worke, but bringeth it one daily more and more according to the measure that he seeth to be good for all and e­uery one of thē, to perfectiō. And this grace I find from God, that as I see my sinne for my humiliation, so I behold the precious gift of faith, and many great graces of God for my exaltation, and therfore haue not lost as thou wouldst haue me beleeue (Sathan) all sense & feeling of God and godlinesse, but haue that seed and the annointing, by which I shall be inabled to stand, and if I doe fall shall yet not­withstanding be raised vp againe and set vp­on [Page 297] my feete, more staied and confirmed then euer before, and that not onely by reason of the circūspectiō and meanes, that is wrought in me thereby, but also by the strength that is communicated vnto me from aboue, which in succeeding time breaketh forth: and there­fore I am not vtterly fallē from grace, as thou forgest and fainest Satan: neither haue made frustrate Gods election concerning my selfe: because that as a strong foūdation remaineth vnmoueable and vnchangeable, for he abi­deth alwaies faithfull and cannot denie him­selfe, whether it be executing of his wrath vpon the wicked, or in the displaying and exer­cising of his mercies vpon the godly. Besides euē from this I gather infallible comfort that hauing in a true and diligent search of mine owne soule, but once in my life found faith in selfe, I cannot vtterly lose faith and the fauour of God. And why so? it is because I haue it? no, but because the gift and callings of God are such as God will neuer repent him of, Ro. 9. And vpon this and nothing els doe I assure my heart. Wherefore I feare not to affirme and say, that though my faith may be sore [Page 298] shaken, and euen as in regard of the fruits of it as if it were broken of for a time, or rather lie hid a little while, vntill I be inabled by the po­wer of Gods blessed spirit to gather my spi­rits vnto my selfe: yet I am sure the seed ther­of remaineth in me, and shall againe beeing raised vp by the spirit of God breake out in as full force as before. As we may see first in Dauid, notwithstanding his fearefull falls of a­dulterie, murther &c. and then in Peter, not­withstanding his carnall counsell, giuen to his Master, and his shamefull denying, yea ab­iuring and forswearing of him, in whome it lay hidden, as it were fire in or vnder the ash­es, and the sunne vnder a darke or thicke cloud, it being stirred vp in Dauid by the mi­nistrie of Nathan the Prophet sent vnto him by God to reprooue him & put him in mind of his sinne, and in Peter, as by the crowing of the cocke so by Christs looking backe vn­to him. So gracious is God towards his chil­dren, and so powerfull in his owne worke that rather then his people should perish, his mercies should allure them, his iudgements shal terrifie them, his word shal humble them [Page 299] yea and raise them vp also, his spirit shal draw them & that which seemeth to be no meane shalbe an effectuall & powerfull instrument to manifest his glory and to worke their good through Christ. And that this is false that thou saist Satan, that the faithful by their sins loose faith it selfe, and the graces of the spirite, may appeare by two places of Scripture. The 1. is out of Psal. 51. where the Prophet praieth that god would not take his holy spirit frō him. Which if it had bin quite lost by his former trāsgression, he could not haue praied for, be­cause it was gone before, but rather shoulde haue praied that the Lord would haue resto­red his holy spirite vnto him; because taking away implieth restoring, and praying not to take it awaye, declareth that it was there still howsoeuer in his owne feeling and falls, he supposed he had iustly deserued [...] be de­priued thereof. The second is the wordes of our Sauiour to Peter Luke. 22. saying I haue praied for thee that thy faith faile thee not. Which words as they containe in thē a pro­testation of Christs vnfeined care and loue, so he saith I haue praied for thee, so do they com­prehēd [Page 300] a faithful promise, in these words that thy faith faile not, or if you wil this being the end that Christ aimed at in his praiers, or the fruit & effect that followeth thē in all Christ shewing, that is through his most feruent and continual praiers, that the whole Church and the particular members of it, are so vpheld, that they do neuer vtterly, nor neuer shall vt­terly fal away from the faith: which thing spoken here as it should seeme particularly to & of Peter, and yet notwithstanding in truth & vprightnes to be extended to all the faithfull, because there is in their measure & manner a like cōsideratiō of them in al & euery faithfull person, is more at large described & prooued in the 17. of Iohn. Where we may see that Christs praier was frō the beginning, is now, and shalbe to the end of the worlde, the very foundation and groundwork of the stability and continuance of the Church of God.

Another sore assault, that after the former, yea and indeede at the least wise in outward shew vpon the former, Satan maketh against vs, or giueth vnto vs is this. If thy sinnes harm thee not, neither indeed cā hurt thee as thou [Page 301] saiest, thou maiest after thou beleeuest once sinne without feare of punishment.

Thou dealest Sathan, like a Sathan now: & that in a double respect▪ first in the end of thy temptations, labouring euery way if it may be to ouerthrow my faith and obedience. In the former thou didst assaye to drawe me to des­paire. In this latter thou labourest, to throwe me headlong into securitie. So that thou ef­fect my ruine, thou carest not by what meane by either of these, or by both of them toge­ther, or by any other. God hath discouered this vnto me, & I hūblie thanke him, hoping that he that hath giuen me grace to espie thy subtletie, wil also graunt me strength to ouer­come it. Secōdly herein thou shewest thy selfe an aduersary, in that thou doest falsifie & per­uert my words. Where did I say simply, that sinne could not hurt or harme? This I beleeue in my heart & haue and will confesse it vnto the end with my mouth, that being ingrafted into Christ, my sinnes past or present cannot condemne me, no more then they haue done the faithfull which haue gone before me in the flesh and in faith. And what haue I saide [Page 302] here, but that which the Scripture speaketh euery where. The Apostle telleth vs. Rom. 8. in termes that cannot be corrupted with false glosses, there is no condemnation to them that are in Christ Iesus. That againe that the spirit speaketh out of the Prophet Ieremie as a parte and peece of the newe couenant. He­brewes 8. tendeth to the same ende. saying: I willbe mercifull to their vnrighteousnes, & I will remember their sinnes & their iniquities no more. That our sinnes offend our most gra­cious & heauenly father, that they grieue the holy ghost within vs, yea that we by thē, not only as it were with cartrops, but with gable ropes pul vpon vs, though not eternall, yet tē ­porary & corporall punishments, & so indeed do harme & hurt vs, I neuer denied nor will deny, because the truth and certenty of al & e­uery one of these things is propounded vnto vs in the worde of God. But in what sense I haue saide thus. I haue shewed before, and let that suffise. As for that that thou woldst haue me to infer thervpon, namely that therefore I might liue as I list, & sinne without controul­ment, it is most false in it self, most irreligious [Page 303] before God & most vnseasonable in the sight & iudgement of men. Doth not the Apostle tell vs Rom. 8 that they that are led by the spirit of God are the childēr of God▪ what meneth he thereby? any thing els but this that they that are by the grace of God through the worke of regeneration, in the power of the spirit, and the exercises of the word, freed frō sinne do not remaine or continue therein? And is not the same that he expresseth in an other place in other tearmes, saying our olde man is crucified with Christ that the bodie of sinne might be destroyed that henceforth we should not serue sinne? If we knowe any thing in Christ or of Christ, we knowe this that so many as are iustified from their sinns by faith in his blood are also by the spirit of Christ sā ­ctified vnto obedience of his wil for these are the two fruits that we haue in & by the death and rising againe of our Sauiour: from whēce also there followeth this comfort to the faith full, that they doe many times in some good measure withstand and ouercome sinne, not in others only, but in themselues principally. And sure we are of these, that that sanctifica­tion [Page 304] which we haue in and from Christ by obedience of his will can no more be sepera­ted from free, iustificatiō from all our vnrigh­teousnesse through his blood, then heat from fire or light and warmeth from the body of the sunne. And therefore euen this declareth, Satā, that thou art a falsifier of all good words and workes. But besides I tel thee that sith we may by effects gather arguments to our selus touching the saluation of our soules, that therfore thou canst not or shalt not herein shake my faith. I take it to be the generall drift of the Apostle. 2. Cor. 13. to prooue that by ef­fects we may iudge of our owne and other mens good estates before God. Sith therfore God giueth vs that leaue, it behoueth vs with all careful indeauour, as to vphold these good things in vs, so carefully to see whether we can truely finde them in our selues or no: or the more in number, the more great and ex­cellent in qualitie, and the more assured we shall after due examination finde them to be in vs: the more assured we may be concer­ning our owne saluatiō, & so much the more valiantly oppose our selues against Sathat in [Page 305] this same dangerous combate. Whereof al­so as seemeth to me there is great reason. For if our sinnes which are from Sathans malice or our owne corruption, do grieue vs & possesse our hearts with feare why shall not the fruits of our faith and obedience, which are from God, yeeld vs comfort & fill our hearts with hope not because they are in vs, for so we doe many times weaken them at the lest, if not impaire or hurt them, but as they are in vs from God, who we are sure will accept of his owne good workes and graces vouchsa­fed vnto vs. Lastly I say, that as we abstaine not from meate and drinke, and other neces­sarie aides of naturall life, because we knowe that the tearme and time of the said life is li­mited by God: so there is no man, vnles he be wittingly and wilfully wicked, that therefore will giue himselfe ouer to sinne, because he is assured of his owne saluation, for that were to turne the grace of God into wantonesse, & to abuse the best grace that euer God gaue vs, nay rather a good mā wil therefore the more heedily beware of sinne, & abstaine frō it be­cause he knoweth that sinne in it own nature [Page 306] grieueth god, & make the seperatiō between the Lord and vs, and cleaue fast vnto righte­ousnes & well doing because our forsaking euill or departing from it, as also our accom­plishment and performance of good thinges, is a pledge of our electiō, as the Apostle saith. The strong foundation of God remaineth sure hauing this seale set vnto it, first the Lord knoweth them that are his: and secondly let e­uery one that calleth vpō the name of the lord Iesus Christ depart from iniquitie. And there fore, I tell thee Satan, I cannot harken to any of thy voices, much lesse to this, by which thou labourest to thrust me headlong into loose life, which wil prouoke god, hurt mine owne soule, and hinder other men from faith full obedience, but detest thee and it & wil by gods grace flie from these, and all other cor­ruptions, whatsoeuer thou wouldst stirre me vnto.