Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	truth_n	word_n	3,712	5	4.2368	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15336	A discourse touching the doctrine of doubting In which not onely the principall arguments, that our popish aduersaries vse, for the establishing of that discomfortable opinion, are plainely and truely aunswered: but also sundrie suggestions of Sathan tending to the maintenance of that in the mindes of the faithfull fully satisfied, and that with singuler comfort also. VVritten long since by T.W. and now published for the profit of the people of God.	T. W. (Thomas Wilcox), 1549?-1608.	1598 (1598)	STC 25621; ESTC S102154	130,155	343

we haue some speciall or particular reuelation therefore we are vncerten and by consequent doubt also concerning Gods grace of forgiuenesse of sinnes saluatioÌ„ 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 pleÌ„tifully propouÌ„ded that point as possibly may be and that not onely by affirming it here there in some short senteÌ„ces but by large deductions and as it were discourses and treatises made of purpose concerning it as may appeare from the middle of the eight chapter of the epistle vnto the Romanes to the ende of 11. chapter of the same epistle and also Eph. 1. and sundry other places But if they will say they meane it of persons elected and not of the doctrine and indeed so their exposition seemeth to lead that way yet then we tel them also that is false and faulty as the former For by the word of God we are able not onely rightly to iudge of that which is past concerning the reiection of the Iewes the election of the Gentiles c. but also both probably togeather and charitably to iudge of others as we see the Apostle Peter doth of the straungers that dwelt here and there 1. Pet. 1. verse 2 Yea and of some naturall persons also as Iohn doth in his second Epistle to the elected Ladie and certenly also to determine concerning our owne estates that way whether we coÌ„sider our selues by our selues singularly or as we are ioyned with the rest of Gods elect we saying of our selues and of them in our measure touching the forgiuenesse of our sinnes as Saint Iohn saith for himselfe and the faithfull in that behalfe If any man sinne we haue an aduocate with the father Iesus Christ the righteouse and he is the reconciliation for our sinnes c. And concerning gods loue towards vs in Iesus Christ for eternall life as Saint Paule speaketh of himselfe and the sound members of the Church saying I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heigth nor depth nor anie other creature shall be able to separate vs from the loue of god which is in Christ Iesus our Lord And in another place We know that if our earthly house of this tabernacle be destroyed we haue a building giuen of God that is an house not made with hands but eternall in the heauens And this wee iudge not so much by Gods eternall election it selfe though we know beleeue perswade our owne hearts that such a thing there is in God because that is alwaies hidd in himselfe euen as we may say in the bosome and brest of his euerlasting free knowledge though by manie good meanes as wee shall heare anone he discouereth the same vnto vs but by certain and assured infallible notes that he hath giuen vs in his word by which wee may know and be assured for our selues and according to truth and charitie may iudge of others and that without any speciall reuelation as these men fantasie that we are of the number of gods elect as if god giue vs an effectuall calling through the ministerie of the word and working of the spirit and make vs comfortably to feele the imputation of Christs righteousnesse and a stedfast hope of eternall glorification wee may assure our selues of our election as we may perceiue by that the Apostle saith Rom. 8. Whom he hath predestinate theÌ„ also he hath called whome he hath called them also he hath iustified and them whome he hath iustified them he hath also glorified and 2. Timoth. 1. God hath saued vs and called vs with an holie calling not according to our works but according to his owne purpose and grace vvhich vvas giuen to vs through Ieses Christ before the world vvas as also if he giue vs care and conscience of well-doing it pleadgeth the same grace vnto vs according to which Saint Peter saith giue diligence to make your calling and election sure And therfore we see that gods election euen as it is manifested vnto vs in gods word is farr of from ouerthrowing our certainety hope of saluation that looking vpon it and into it as he would haue vs iudge of it it doth indeed confirme and establish the same both as in respect of it selfe because so it is alwaies sure and certaine and also as in regard of our fainting hearts and feeble hope which by this meanes are vpheld as the Churches Canticl 2. was staied with flagons and comforted with appells As for that which they speake of particular and speciall reuelation it is against the truth of holy Scriptures and grounds of christian religion for God hauing in these latter daies spokeÌ„ vnto vs in the person of his sonne and absolutely and fully reuealed his will in his word with this threatning that whosoeuer addeth therevnto vpon him shal be powred forth all the plagues written therein he hath taught vs thereby to cast away and reiect as diuelish and abhominable all such conceits besides that it strongly sauoureth of Anabaptistrie which for manie fond fantasies of their owne haue nothing to say but onely pretend odd reuelations or visions But yet our aduersaries vrge this pointe further and say that men must beware of rash entring into haÌ„dling 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 couÌ„cel of god as it is in it selfe or in him alone separated froÌ„ those testimonies and tokens that he hath giuen vs to discerne it by or when we will be more curious in it then he hath bin pleased to manifest in his word Nowe that this is to be auoided and to be taken heed of as a high sin the infectioÌ„ of our soules euery maÌ„ will coÌ„fesse because it is to be wise aboue measure in the things that God would not haue

ministers to publish it spread it abroad and all as men mindeful of and carefull for the glory of our God to addorne and beutifie it and to doe what we can in holy life to make it honourable And so is it that Christ saith and meaneth also Ioh. 17. where speaking of his Apostles he affirmeth That they kept the word of his heauenly father And therefore also to such as after this manner imbrace the doctrine of the Gospell and professe it beleeue it and obey it in some measure are very large and excellent graces promised as iustification sanctification and glorification c. not because imperfect workes can merite or deserue any more at Gods handes then grosse corruptions for as in regard of his absolute iustice no imperfect thing can please him but because that God through his mercie and Christs obedience is pleased as to forgiue and forget our defects so to crowne his owne graces in vs and by these large promises and performances also to whett vs vnto perfection in this life though indeed we can neuer here attaine thereto Now the maior beeing thus expounded and these words to keep Christs sayings beeing taken in this sense in the minor or assumption we doe not denie the minor as vntrue because Christ saieth of his Apostles Iohn 17. They haue kept thy word and all that they haue and doe in sort as before is expressed imbrace and hold fast the doctrine of the gospell keeping faith and a good conscience as the Scripture saith may rightly bee termed in their measure to keep Christs sayings though he will not or dare not affirme they do it so well and in such a large measure as the Apostle did 7 Another argument they frame as followeth He that by the Gospell cannot know whether wee haue sufficient repentance for his sinnes he cannot be assured touching iustification or the grace of God towards him or concerning saluation for God in the gospell requireth repentance of vs. But no man by the gospell can tell whether he haue sufficient repentance yea or no therefore no man no not by the Gospell knoweth or can knowe concerning Gods grace towards him his owne saluation There are many things in the maior proposition that had need of explanation First that word of sufficient repentance is not onely ambiguous and doubtfull but full of vnsoundnesse as though forsooth our iustification before god or reconciliation with him stood vpon the dignitie sufficieÌ„cie and merite of our repentance that is of our contrition faith and new obedience whereas we know it dependeth not vpon all or any of these things but vpon the absolute obedience of our Sauiour Christ which as it is sufficient indeede to take away all sinne so it is much more powerfull to supply the defect of the fruits of our faith Or as though againe we could sufficiently and inough sorrow for our sinnes whereas if we weigh not onely all our sinnes but any of them in it owne nature and according to the grieuous effects it bringeth forth or the heauie iudgement of god against vs for the same we shall finde in our consciences and in truth before god that though wee would or could do nothing else all the daies of our liues but repent vs of that one yet wee could not sufficiently performe it therefore Or as though we had some sufficieÌ„cie 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 repeÌ„t 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 caÌ„not be assured yet as in regard of that which for him is supplied by another and accepted of him to whome that supplie was due he may conceiue comfort and certainty also for euen as when the debt that a man oweth is satisfied by his brother the partie to whome it was due acknowledgeth himselfe contented and paid he that ought the debt neede not doubt much lesse distrust so is the case betweene god and vs through the death obedience of Christ his sonne our elder brother For God confesseth coÌ„tentment and acknowledgeth satisfaction when he saith This is my wellbe loued sonne in whome I am vvell pleased c And Christ hath paied the debt because he hath put out the hand vvriting of ordinances that vvas against vs vvhich was contrarie to vs he euen tooke it out of the way and fastened it vpon the crosse and hath spoiled principalities and powers and hath made a shevv of them openly and hath triumphed ouer them in the same crosse And why then should we distrust or doubt vnles we would suspect the suffiencie of Christs obedience or the absolutenes of gods worke in giuing him to the death for vs all Thirdly this is faulty in the maior that it maketh it a principall part of the office of the Gospell to certifie mens hearts of repentance whereas the chiefe duetie of the gospell is to publish forgiuenesse of sinnes and by consequent eternall life also for where the first is the latter cannot choose but followe in the name and obedience of Iesus Christ And though we will not or cannot denie but that repentance is a part of the gospell and ioyned with the remission of sinnes yet is not therefore annexed therevnto that in the worthines or suffiencie of it we might merite assurance but that in the hauing of it it might pledge vp in our hearts the forgiuenesse of all our transgressions and yet not as though it were of our selues though it be in our selues but as it is Gods worke in vs he giuing this glorie to his owne worke to testifie this fauour vnto our hearts of reconciliation and peace Indeede if repentance were of and from man it were somewhat that they say but beeing simplie and onely from God who if he doe not effectually batter mens stonie and hard hearts they cannot return vnto him they cannot think or speake thus but with great sinne against God and their owne soules Lastly concerning the coÌ„firmation of the proposition in these words For God in the gospell requireth repentance of vs we confesse the truth of the senteÌ„ce 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

cause by reason of their badd dealing to suspect feare doubt doubting there or theÌ„ 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 coÌ„cerning faith It is either the gift of God or it is of nature because betweene there is no meane but it is not of nature for then all men should haue it though not happilie all alike because there is now and then some defect in nature but that is false as the Apostle sheweth 2. Thess 3. saying all men haue not faith therefore it is naturall or of nature and then by consequent it must needs be of God which yet also is warranted vnto vs by plaine texts of Scripture as Philipp 1. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake And againe Rom. 10. where he saith how they call on him in vvhome they haue not beleeued hovv shall they beleeue in him of vvhome they haue not heard how shall they heare without a preacher c. And if faith from whence all good works flow be the gift of god then must also good workes themselues come from him also because if the first be from him the second likewise And yet least we should thinke that this were not Gods owne and according to his truth but a humane inuention the Scripture that attributeth the worke of faith vnto God ascribeth also al other vertues in vs vnto him For that must euer be true the Apostle speaketh Philip. 2. It is God who worketh in vs both the will the deed according to his good pleasure and Ephes 2. We are his workemanshippe created in Christ Iesus vnto good works which god hath ordained that we should walke in theÌ„ 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 sufficieÌ„cy 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 imperfectioÌ„s cleauing vnto them to taint them that were they not ouershadowed with the absolute righteousnes of Christ we and they both might iustly be reiected from god And there fore he that knoweth either nature or grace God or man his word or the world cannot but certenly conclude that faith and all other vertues are from God by his spirite and not from man in his nature euen as Saint Iames chap. 1. in a generall sentence affirmeth it Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights And the proofe or confirmation adioyned to this proposition it selfe for neuer was it heard in the schoole of god or among sound christians that faith and good works might spring froÌ„ humane reason For which purpose notable is that speach of our Sauiour Christ vnto Peter after the worthy confessioÌ„ that he had made saying thou art that Christ that sonne of the liuing God vnto whome Christ saieth againe Blessed art thou Simon the sonne of Ionah for flesh and blood hath not reuealed this vnto thee but my father which is in heauen Matth. 16. To the same ende also tendeth that that the Apostle saith 1. Corinth 2. But the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they ar spiritually discerned And what should Saint Paule meane else when Rom. 8. he sayeth the wisdome of the flesh is death and againe the wisdome of the flesh is emnitie against god for it is not subiect to the lawe of God neither indeed can be but that it is not in the vnderstanding will or power of man to knowe loue or obey the good things of god till he be inlightned strengthened and inabled from aboue And if it were so that these good thinges doe spring from humane reason why doe we not refuse or forsake the worde and resist the working of gods holy spirit as thinges needlesse and vnnecessarie or why doe we say the Heathen and Gentiles are voide of faith and good workes seeing they haue as much of nature and humane reason as we or any other And besides the obseruatioÌ„ of our own hearts will shewe vs the vanity falshood both of the propositioÌ„ coÌ„firmatioÌ„ of it for in our coÌ„uersioÌ„ to god or repeÌ„taÌ„ce we sensibly feele both the one the other namely faith without which we could not convert it sealing vp in our hearts the forgiuenes of our sinnes for Christs sake the holy ghost quickening stirring vs vp as to that so to other good works besides according to which S. Paul faith Rom. 5 that beeing iustified through faith we haue peace towards God And Rom. 8. The spirit that is the holyghost witnesseth vnto our spirits that we are the children of god And therefore Augustine though indeed I doe not greatly delight in allegation of humane authorities in a certaine place saith well he that beleeueeth knoweth that he beleeueth to witte whilest that in the feares terrours of his heart and conscience God is pleased to make him feele consolation and comfort for they that acknowledge and consent vnto the trueth of Gods word and by serious thinking vpon and coÌ„fortable 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

present with theÌ„ 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 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 maÌ„ner 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 maÌ„ner 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 theÌ„ to differ much For that that is in Ioel are the words of the Prophet pronouÌ„ced 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 theÌ„ 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 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 theÌ„ of the Lords loue towards theÌ„ 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 punishmeÌ„ts 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 excelleÌ„cie of the thing to reare vp their hearts to the hope of Gods grace and promises theÌ„ 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 seruaÌ„ts of God is not to gather grapes of thornes or figges of thistles which also is imposible but 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 theÌ„ doubtful phrases maÌ„ner 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 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 theÌ„ 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 whoÌ„ 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 theÌ„ 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 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 euideÌ„tly breake forth by the scope and drift of the holy mans speech which that we may the better vnderstaÌ„d 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

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 will be counted either fearefull contemners of grace and goodnes 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 commendatioÌ„ addeth an edge vnto mens striuings whereas distrustfulnes or doubt maketh them either vtterly to desist 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 shall be 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 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 certeÌ„ which they doe indeed when they proceed in piety and grow vp in godlines the souÌ„d knowledge steadfast faith and vnfained obedience to Gods holy will For looke how much the more throughly they enter into the kingdoÌ„e 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 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 coÌ„fesse 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 soÌ„nes 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 theÌ„ 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 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 theÌ„ 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 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 froÌ„ 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 coÌ„trary namely trembling of heart with which

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 saluatioÌ„ or finde peace of conscience at home in our hearts So that neither of those beeing true the maior or propositioÌ„ cannot be souÌ„d or right But sith our iustificatioÌ„ before God reconciliation with God is not of the law or of the dignitie of our workes but is from Christs absolute obedieÌ„ce 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 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 obedieÌ„ce 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 froÌ„ hindring Christs righteousnes 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 maÌ„ 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 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 theÌ„ that hate you c. And maketh this comfortable vse of it that you may be the children of your heaueÌ„ly 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 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 theÌ„ 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 beloÌ„ging 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 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

exceedingly good but as after the fal of our first parents it was deriued and coueied 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 theÌ„ 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 not because he is not able here to doe it for what is he not able to performe to shewe what hindraÌ„ce 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 huÌ„ger and thirst after the life to be reuealed where is indeede the absolute perfection and fulnesse of our felicity But they say further coÌ„cerning 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 froÌ„ some facts or affections of the godly is not right for so in Noah we might druÌ„keÌ„nes from Dauids adultery we might approoue of other meÌ„s filthines from Peters fal we might iustifie other meÌ„s feare c. The reason whereof is plaine and euident Our 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 CorinthiaÌ„s eleuen By which we see that though the faithfull fall into doubting yet they do it not as in respect of 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 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 affectioÌ„ 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 accouÌ„ted simply sinne or euill But there are some things nowe counted naturall which haue both come vpon preuailed vpon the puritie of our nature as it was in creation as for example ignorâ—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 coÌ„cerning 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 corruptioÌ„s that we our selues haue had experieÌ„ce of we haue iust

god hath giuen vnto vs concernig his grace fauour 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 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 assuraÌ„ce 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 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 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 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 shal be effectually accomplished because he that caÌ„not 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 haÌ„ds sith to doubt of this maine point is amoÌ„gst theÌ„ 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 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

man hath prouided for vs and prescribed vnto vs in the worde of trueth For plaine proofe whereof we may beholde if we can the bad effects and bitter fruits that either the ignorance or neglect hereof bringeth forth in our age And if there were no more but this the continuall carnalitie and carnall securitie that euerie where raigneth til it be discouered and felt and the distrust yea desperation that then rageth when the Lord is pleased to lay it open and to presse it hard and home as we saie to to the heart these were sufficient enough not onely to prooue the point but also to cause vs in time to leaue our great and grieuous corruptions and in in a good and acceptable seasoÌ„ euen while it is called to day as the scripture saieth to looke to better courses assuring our selues that as for poperie it can neuer be repelled but by the sounde knovvledge of Gods will reuealed in his vvord this trueth beeing as coÌ„trary to that errour and falsehood as daye is to darknesse and as for assured comforte in distresse or distrust it is no where to be found but generally in the same word also and particularly in the sweet promises thereof which as God alone that is altogether faithfull hath plentifullye made so vvill he that is onely almightie and doth vvhatsoeuer pleaseth him both in heauen and earth in an acceptable time graciously performe for his glorie and the good of his people And that therefore vve should endeuour by all the good meanes that possibly we can that the word of Christ might dvvell in vs plenteously in all vvisedome teaching and admonishing our ovvne selues in Psalmes and Hymnes and spirituall songues singing with a grace in our hearts to the Lord and doing vvhat soeuer vve shall do in vvord or in deede either towards God in the cause of his vvorship or in the dueties of charitie towards men in the name of the Lord Iesus Now vvhat experience you right honourable and right vvorshipfull haue had in this behalfe I knovv not This I am sure of that belonging to the Lord as vpon good grounâ—â— I doubt not I perswade my selfe you do you either haue had heretofore or hereafter before the day of your dissolution dravv nigh shall haue your portion and part of triall both the one and the other vvaye And though it may be that you haue through gods mercie in Christ bestowed vpon you the grace of a stedfast perswasioÌ„ yet he that is now strong through Gods grace may hereafter through his owne wickednesse and vvants become weake God hauing not onely ordeined that as a meane so to humble vs least in the excellent aboundance of graces we might be exalted aboue measure but prouided one of vs to support and helpe an another according to any measure of mercie that we haue receiued from him Wherein if I may either soundly comfort you for that vvhich is past and duetifully prouoke christian care minister strong consolation for that which is to come and may perceiue either the one or the other or both not onely to dwell in your selues but as by and and from you to bee communicated to others specially those whose case and state is distressed either waye I shall right hartely reioyce aâ— one in this comfortablie feeling the forgiuenesse of our sinnes that God hath beene pleased to make his trueth effectuall and powerfull in vs aswel for the obedience of his holie commaÌ„dementes as for the vnfeigned beleefe of his blessed promises And in this respect principally I assure you is it that hauing sometime since written a discourse against all manner of doubting whether it be from others as popish doctrine and Sathans suggestions or from the diffidence and distrustfulnesse of our owne hearts and being much and often requested by some deare friends of mine vvhome I could not vvell denie to publish it I am bold vnder your patronages to let it passe to the presse and to come forth to behold the light and from you to cause it to come to the vievv of others for yours and their spirituall benefite especially And in this dedication of my poore trauailes vnto you I could not but ioyne you all together as one because that though as in respecte of your several states degrees and callings in the common vvealth you do somewhat differ yet God by many gracious meanes of his mercy particularly by open and religious profession of his trueth and holie bande of christian mariage hath made you as it were to become one that so growing alltogether in this life by the power of the spirite to the vnitie of faith and obedience of the goodwill of God you might in that time that God hath set vvith himselfe from before all tines come all together likewise to that one euerlasting life blessednes vvhich is the ende of that one faith and hope wh rewith we are and shall be both sealed and susteined euen vntill and in the day of Iesus Christ And so humblie beseeching good acceptance of this that is done in the singlenesse and sinplicitie of my soule vvhich I trust you will not denie me because I desire nothing but that is right and reasonable and directly tending to your owne good specially spiritual and vvithall hartilie praying the Lord to giue it a blessing in your seuerall soules for the glorie of his name and your euerlasting comforte whereof also I conceiue good hope because God is large in loue and bountifull in giuing specially vnto his people in vvhich number I trust you are not without cause accounted before me I do ende for this present and vvith that submission that is fitt for my selfe and belongeth to persons of so great place and calling take my leaue At Wooburne the 14. of Aprill 1598. Your Hon. and Worship euer ready and that in all things to be commaunded in Christ Thomas Wilcocks the Lords vnworthy seruant Lord Iesus begin and make an ende ALL popery generally is full of vanity and vntrueth being druÌ„ke 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 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 straÌ„gle that little

make supplication to my iudge And what is this els but that others besides him haue acknowledged euery where Dauid Psal 143. Enter not into iudgemeÌ„t 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 condeÌ„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 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 children towards their pareÌ„ts 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 faulâ—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 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 coÌ„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 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 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 coÌ„tinually 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 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 coÌ„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 of them they might not onely depeÌ„d wholy of his mercy and no way swell with the coÌ„fidence 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 testameÌ„t 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 laÌ„guage 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 froÌ„ the original verity both in their translation in their sense For these words are in Hebrew thus EueÌ„ or either loue eueÌ„ or either hatred knoweth not maÌ„ al which is before their faces VVhereas we may perceiue in their translation they adde the word worthie which is not there to be found and in their interpretation or sense they add God and his fauour or hatred there beeing not in this part of the text any of the names wherby god is called in the old Testament But before we come to deliuer that which we take to be the true meaning of the spirite here me thinketh that euen the text as they turne it will not euince that for which they aleadge it For though we should graunt them that loue and hatred should in this place be vnderstood of gods loue hatred towards men yet this me thinketh we may say of it namely that wee must needs vnderstaÌ„d 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 vnderstaÌ„d it of them there is no reason Because he that cannot lie hath told vs he that beleeueth not is condeÌ„ned already because he beleeueth not in the name of the onely sonne of god sith he hath giueÌ„ the iudgemeÌ„t we iudge not according to our selues but according to his truth that cannot erre And besids he that beleueth not the gospell as he knoweth not god himselfe with effect and fruite so he knoweth not neither for himselfe nor for others those whome God loueth or hateth or of what force his loue and hatred is VVe must therefore vnderstaÌ„d of the faithfull beleeuers who though they cannot iudge of other men specially by their outward estate of which it seemeth Salomon speaketh here whether God loue any man or hate him yet concerning himselfe or for Gods loue or hatred towards him he cannot either be ignorant or doubtfull of it because he knoweth and feeleth the loue of god towards him as an adopted child and that by better proofes and pledges then outward mercies as we may perceiue not onely by the 7. verse of this chapter where he saieth go eate thy bread with ioy c. for god novv accepteth thy works but also by this of Iohn in his first epistle fourth chapter Heerin was the loue of God made manifest amongst vs because God sent that his onely begotten sonne into this vvorld that we might liue through him and sundry such other places And therefore this is a non sequitur as we say in the schooles or an euill fauoured argument By outward things men cannot determine of Gods loue or hatred and therefore we cannot conclude of it out of Gods word What and if a man should reason thus In the same bookes Salomon saith we cannot by outward euents see a sensible difference betwixt mans soule and beasts life because the end of either is alike therfore we can by no other meanes discerne the difference it were false and indeed would not hould or followe By all these things then we may perceiue that howesoeuer we vnderstand this place of the loue or hatred of God towards men that yet it will make nothing for the Papists to establish their doctrine of doubting touching the grace of God and the free pardon and ful forgiuenesse of our sinnes That we may take no aduantage of this that Papists affirming that such as offend against their consciences doe wel inough knowe that they are vnder gods hatred and God is angrie with them doe by this doctrine crosse their owne sense and interpretation And againe it that be true in offending parties why should they enioyne such as are turned to God and doe vnfainedly repent them of their sinnes to doubt of the grace and loue of God towards them But let vs returne and deliuer the true and naturall meaning and see whether that will helpe any whit at all I knowe that both Iewes and Christian expositors also doe giue diuers seÌ„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 meÌ„s 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

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 caÌ„ be quiet in minde beeing in his owne heart guiltie of horrible sinne as against God himselfe in heauen so against men vpoÌ„ 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 theÌ„ to whome he wrote though it may be true they had some need and vse of it as for others that would not easily be brought to feeling that so stong either with the testimony of their owne heart or with the greatnesse of Gods wrath and iudgement against them for sinne or with this terrible and heauy threatning or with some one thing or other they might stoupe learne to be humbled Now what is this to doubting specialy in the faithfull whome Iohn laboureth to raise vp to an assured hope by their faith towards God and love to the Saints or brethren or if you will to the wicked what is it to them who for the most part are so farre from doubting that they almost feare no euill either here or els where but as if it were being in a letargie or dead sleepe or senslesnes passe three daies without feare yea without conscience But if this either doe not please or satisfie we may say further that he speaketh here of a set purpose that men haue to doe euill or to sinne as we say against conscieÌ„ce he meaning that such manner of persons so long as they continue in that perswasion and practise also that they can hardly or not at all determine touching the certenty of our saluation by the testimony of their owne hearts because they haue a sting within them that witnesseth the contrary For this we must knowe that faith and a good conscience are vnseperable companions and goe as it were arme in arme togeather as the Apostle sheweth 1. Tim. 1.19 Yea and that the fruites accompanying them are neuer vtterly sundred from them but at some one time or another are to be found in their measure where the thinges themselues are and that therefore they that haue a good conscience haue boldnesse towards God and are well certified of his grace and their owne saluation thereby And that this in his meaning indeed it may appeare by sundry words before going as when he saith By this that is true and sincere loue to our brethren we knowe that we are of the truth that is belong vnto God whome he signifieth also in the words following when be saith and shall before him assure our hearts which assurance bringing with it peace and tranquillitie cannot but shut out and kill as it were all doubting And againe in the words following when he saith hereby we knowe that he abideth in vs euen by the spirit which he hath giuen vs. And therefore we may see that this place weakeneth our aduersaries doctrine rather then that it doth any manner of way confirme strengthen it But if they will further vrge it as some of them doe and say there is no man but he is accused in his heart and conscience and therefore no man can haue confidence or boldnesse before God We tell them first that the argument followeth not for though the antecedent be trve that euery good man especially is stung more or lesse yet the consequent is not good because thouhh it be tru that as in regard of himselfe and of his sinne and vnworthines thereby he can haue litle or no assurance yet as in respect of God his word his spirite Christs absolute obedience c. he may haue hope and boldnes Secondly we say that it is no good or sound reasoning to reason from the facts of men to or for the doctrine of God For mans facts for the most part are euill and vnlawfull whereas all the doctrines of God are true and holie euen as he himselfe though men either in practise or perswasion would condemne him or theÌ„ yet shall he be iust when he speaketh and pute when he iudgeth Facts expresse or shewe things done but neuer declare much lesse proue the lawefulnes of the things practised Besides though wee denie not but that euen the faithful are not onely conuinced but condemned in their heart and perswasion when they consider their vnworthinesse yet feare we not also to affirme that euen then they are absolued and cleared also for so often as they looke vnto themselues and sinne they must of necessitie be pricked and terrified because sinne seene and felt indeed can bring forth as in respect of it selfe no better fruite But on the other side when they behold Christ crucified and runne vnto the sacrifice of his death not onely of absolute but of infinite merite they finde in themselues an assured peace as the Apostle also declareth Romaines 5. where he saith Then beeing iustified by faith vve haue peace towards God through our Lord Iesus Christ and in another place he affirmeth that through Christ we haue boldnes and entrance with confidence by faith in him And let this suffice for aunswer to the testimonies and texts of Scripture which our aduersaries for the establishing of doubting and distrust in the minds of the godlie doe vsually bring out of the old new TestameÌ„t With which we haue dealt first answered them because they make them the principall bullwarks and butteresses of this tottering wall And indeed had they beene truely alleadged such as wee might haue rested and relied our selues vpon but beeing produced as they are we see there is nothing in them but vanity they that will accept them beeing so offred are like to be bound vp in the winges of the winde carried away through the fcircenes of the iudgement of God against them to eternall destruction Now we come to their arguments drawne from humane authoritie which are of two sortes that is to saye either reasons and arguments or authoritie testimonies of ecclesiasticall writers The reasons are manie as mans heart is cunning to deuise and his braine busilie beating vpon vanitie lies euen to vphold the same what he can For our owne parts we will deale no otherwise here then as wee haue done in the texts they haue alleadged namely amongst manie take those that are most materiall and confute theÌ„ 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 or vnderstandeth all his sinnes this assumption they prooue by a place of the Prophet Psal 19. where he saieth who can vnderstand hiâ— 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 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 propositioÌ„ 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 coÌ„fort 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 shall be white as snovv though they vvere redd as scarlet they shall be as wooll and in the newe Testament Paule saith where sinne aboundeth there grace abouÌ„deth 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 traÌ„sgression 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 declared in the heaueÌ„ly 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 saluatioÌ„ But God only knoweth the heart searcheth the reines therefore he onely knoweth 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 significatioÌ„ 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 notwistaÌ„ding 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 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 propositioÌ„ 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 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 souÌ„d 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 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 beloÌ„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 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 souÌ„d effects and fruites charitably to iudge of others though it doe not or cannot intitle theÌ„ 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 childreÌ„ 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 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 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 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 conteÌ„pt of that which is reuealed in these words and by this distinction God goeth about to represse and redresse both teaching men so to abstaine from beeing wise aboue measure and searching into his wayes councels and iudgements that are beyond their reach that yet

vs acquainted withal And we know that we must not iudge of this matter Ã priori as the school meÌ„ 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 waÌ„der in darkenes more grosse then that of Egypt be ouertakeÌ„ 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 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 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 coÌ„mauÌ„dements c. But no maÌ„ 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 maÌ„ 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 froÌ„ 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 caÌ„not be sure that he pleaseth God and so haue adioyned vnto it such a minor as followeth namely that no man hath 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 meÌ„tioÌ„ 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 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 coÌ„meth 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 sufficient price not onely to pay our debts to redeeme vs out of prisoÌ„ 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 coÌ„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 froÌ„ him as a seuere iudge and to runne vnto Iesus Christ who is placed 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

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 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 obedieÌ„ce 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 assuraÌ„ce 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 quaÌ„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 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 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 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 froÌ„ 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 meÌ„ good and our selues coÌ„fort 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 either himselfe his sinne and misery thereby or els God in his maiestie might iustice c. as a sharp reueÌ„ger of the same hath iust occasioÌ„ 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 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

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 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 reuelatioÌ„ 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 vpoÌ„ 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 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 coÌ„maunded 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 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 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 vpoÌ„ 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 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 certeÌ„ty assuraÌ„ce of al such promises as god hath graciously giueÌ„ 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 shal be as wooll and that of Ioh. 3.16 So God loued the world that he hath giuen 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 coÌ„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 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 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 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 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 punishmeÌ„t 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 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 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 opinioÌ„ 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 theÌ„ that are adioyned to the promises not as to 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 theÌ„ 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 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 certâ—inetie of gods holy and heauenly promises did depend vpoÌ„ the sufficiencie of our faith repentance but that being not prooued is of no importance Nay we say further that it caÌ„not 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 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 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 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 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 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 vpoÌ„ 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 eueÌ„ so soone as we beginne to beleeue as appeareth Rom. 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 shall be 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 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 confideÌ„ce 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 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 propouÌ„deth 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 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 maÌ„ 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 heaueÌ„ why sitteh he at the right hand of God to make coÌ„tinuall intercession for vs but by remoouing of the doubtfulnesse and distrustfulnesse that we haue in our selues by reasoÌ„ 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 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 coÌ„demnation because as our sauiour Christ saith he that beleeueth not is coÌ„demned 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 wheÌ„ 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

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 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 coÌ„uersion 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 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 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 meÌ„bers 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 froÌ„ him or els how could the Church members of it reioyce or coÌ„fort theÌ„selus in the thing that they do And froÌ„ hence is it indeed that we learne notwithstanding weaknes 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 corruptioÌ„ of man adioined therewithall nor yet for the goods sake iustifying or approouing the euill And if this were not sufficieÌ„t 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 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

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 theÌ„ 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 coÌ„sideratioÌ„ 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 froÌ„ the beginning is now and shal be 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 caÌ„ hurt thee as thou 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 huÌ„blie thanke him hoping that he that hath giuen me grace to espie thy subtletie wil also graunt me strength to ouercome it SecoÌ„dly 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 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 will be 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 theÌ„ not only as it were with cartrops but with gable ropes pul vpon vs though not eternall yet teÌ„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 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 childeÌ„r 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 froÌ„ 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 saÌ„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 wheÌ„ce 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 which we haue in and from Christ by obedience of his will can no more be seperated from free iustificatioÌ„ 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 SataÌ„ 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 saluatioÌ„ so much the more valiantly oppose our selues against Sathat in 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 maÌ„ wil therefore the more heedily beware of sinne abstaine froÌ„ it because he knoweth that sinne in it own nature grieueth god make the seperatioÌ„ 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 electioÌ„ 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 vpoÌ„ 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 FINIS

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 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 theÌ„ 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 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 coÌ„sorte 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 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 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 caÌ„st not 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 froÌ„ me that the Lord hath giueÌ„ 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 shall be 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 my heart that was answered to the

Apostle my grace is sufficient for thee my strength shall be persected through weakenes And why should I make anie doubt of this sith Gods election which is grounded vpon the mutable purpose and decree of God is alwaies firme and sure And sith the word not of man but of god assureth me that those whome the Lord loueth euen vnto the ende he loueth them sith that he that is for vs with vs within vs is stronger and greater then al. And sith eueÌ„ 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 saluatioÌ„ which he hath wrought for me through his blood and inabled me in the power of the spirite to applye vnto mine owne hearte he will preserue and vpholde in mee together with the gift and grace of perseueraunce so that not fall euen vnto the end and in the end Wherein I am the more setled confirmed not onely by this that he dealeth not with his seruants as men do who beginne and leaue of in the turning of a hand or the twinckling of an eye but looke what worke he beginneth in his he perfecteth the same Neither yet by this that he hath giuen me and the rest of his seruantes gracious promises as that he wil be with vs vnto the ende of the worlde that his spirite shall bring vnto our remembrance the sweet and comfortable wordes of trueth and life but also by this that he hath graciouslye performed it vnto his seruants not onely vpholding them that they haue not beene carried away either with the swaye of sinne in the world or strength of corruption in them selues but euen then when they haue beene fallen in raysing them vp againe as wee see particularly in Dauid who confesseth of himselfe and in himselfe that to bee true through gods goodnesse thou hast deliuered my soule from death mine eies from teares and my feet from falling Psalme 116. And likewise in Peter whom though our Sauiour Christ foretold of Sathans malice against him and the rest of the faithfull vnder this metaphoricall or borrowed terme of desiring to winnowe them as men doe winnowe wheate yet doth withall most comfortably tell him and the rest of the faithfull in him I haue prayed for thee that thy faith faile not wherefore when thou art conuerted strengthen thy brethren And what though others in outward shewe farre better and more stronge then my selfe haue fallen awaye Doeth it therefore followe that I shall doe so likewise I tell thee no Sathan God is aboue all lawe and therefore beyonde all example And what if God to let proude fleshe and bloode vnderstande that they stande not by themselues woulde make some fearefull examples of humaine inconstancie weakenesse and waueringe to the ende that the parties themselues might bee humbled and other learne to feare wilt thou then from thence gather an vniuersall course Or on the other side if God for the comforte of al them that are feeble and weak hearted and handed in Sion would make the meanest of his seruantes most worthye instrumentes to manifeste his strength in their owne weakenesse wilt thou crosse his purpose whose power no creature is able to resist and darest thou discomfort where God goeth about to giue all consolations yea such comforts as no man can giue but he and none can haue but those that belong vnto him Ouer and besides all this god in his word hath giuen me other strong consolations against this temptation or assault of thine for in the second epistle of Timothy and the second chapter against the backe sliding and falling away of others he giueth me these two speciall comforts namely that the elect of which number I am one are out of all danger of any such falling away and againe that such hypocriticall backsliders are knowne to god and not to vs when he saith The strong foundation of god remaineth sure hauing this seale the Lord knoweth who are his And in the second chapter of Saint Iohns first epistle the holy ghost laboureth the same point that so in the mouth of two or three witnesses this as all other trueth might be established and made sure and giueth sundry consolations against it as first that none should be terrified or offended with their faultes because though such had or might haue a place in the Church yet were they neuer of the Church because the Church is the company of the elect which cannot perish and therefore also cannot fall from the grace of God in Christ Secondly because they are annointed of the holy Ghost not onely with true knowledge of saluation and eternal life but with all other graces from the same and namely with the gift of perseuerance but his owne words are most excellent and therefore let vs marke them They went out from vs saith he but they were not of vs for if they had beene of vs they should haue continued with vs. But this commeth to passe that it might appeare that they are not all of vs but ye haue an ointment froÌ„ the holy one and knowe all things And nowe with what reason or face caÌ„ Irefuse this truth of God so plainely and plentifully propounded and imbrace the lies of Sathan I tell thee I cannot fall away from the grace of god nor fall away from the faith that he hath planted in me vnles I would make God a changeling and vncertaine and that cannot be for the scripture telleth me there is not so much as a shadow of turning in his maiestie which yet that I might be the better perswaded thereof he hath alwaies by performance shewed him selfe at all times and to all his people to be such a one Shewe thou the contrary if thou canst But SathaÌ„ further presseth this temptation of mans weaknesse and abilitie to fall away from the acts indeede thereof and the effects following froÌ„ 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 becoÌ„e gods enimie Aud howe canst thou then be assured of fauour at his hand Herevnto I answere that I cannot or will not deny but that I haue fallen and fallen fouly yea diuers waies and sundry times and of this I haue better witnesse then thy word Sathan For first that obseruation of mine own waies that God of his grace hath wrought in me doth testifie vnto me euery day when I rise vp and euery night when I lie down that I haue and doe heinously offend and secondly the texts of holy scripture doth witnes the same as for example 1. king 8. there is not a man but he sinneth and

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