And 1. Cor. 2. he saith we haue receiued not the spirite of the world but the spirite of God For which purpose also see Ephes 1.17.18 and Ephes 3.16 c. and 1. Ioh. 4.15 sundry other from all which we may conclude that true faith knoweth it selfe and doubteth not of euerlasting saluation which it apprehendeth or laieth hold of Although we denie not nether but that the flesh many times intermingleth that which is in and of it selfe that is to say doubting concerning the word and promises of God Yea our faith in Christ though it be neuer so smale yet if it be true both holdeth fast this certainetie concerning Gods grace and our owne eternall saluation and also knoweth and feeleth that according to the measure of mercie from God it holdeth the same fast And yet we are not ignorant of this neither that manie times it is very infirme weak then especially when manie sore doubtings do tosse and turmoile yea make wearie our faint minds which doubtings indeed are not from faith neither of the nature of faith but flow from the flesh of our old Adam in vs which point if we know well we shall be made able the better and more easily to cleare and voide this point But yet they persist and say that Epicures and prophane men euen in the midst of their iniquities may suppose that they haue such a perswasion of certainetie assurance But we tell them first that our question of true faith and of them that do indeed beleeue and not of epicures and prophane persons or of a dead faith which many hypocrites yea diuels may haue as S. Iames plainly sheweth and that therefore they do euill and misse the mark when they compare not onely diuerse but contrarie both men and matters together Secondly that we are hartilye sorie for their blindnesse and ignorance that cannot as yet make a difference betweene the imaginations and conceits of the wicked which commonly breed and bring forth in them senselesse and carelesnesse and the perswasions of the godly which as they worke comfort for the sinnes already past so do they breed care of conuersation for that which is to come Thirdly we say that howsoeuer the world may fantasie and imagine some such matter yet they cannot feele it or be indeede throughly perswaded of it not onely because God saith by the Prophet There is no peace to the wicked who are like the raging sea that can not rest whose vvaters cast vp mire and dirt but also because wanting faith without which also it is impossible to please god they must lack this effect of it euen the quiet fruite of righteousnesse and a good conscience before God and men But let vs proceed to some further exceptions they make against this truth Some of them say that is not presently performed which is promised therefore from this that God hath promised vs saluation it will not follow that wee presently laye hold thereon and therefore we cannot from the promise that is made vnto vs concerning our saluation conclude that we ought to bee sure concerning it as if it were already accomplished and performed There are many things to be said to this exception or obiection We denie not this that God doth not alwaies presently performe the things he hath promised but that this should be inferred that therefore we should doubt of the accomplishment of them in that time that god hath set with him selfe from before all times is neither sauourie in it selfe nor will follow from the antecedēt I will put one case that shall make it as plaine as possibly can be Our Sauiour Christ was promised to our first parents presently after the fal to be the person by whōe God would reconcile the world vnto himself And yet he was not manifested in the flesh many thousands of yeares after What should they then or those that did succeede them after haue doubted of the accomplishment of this most sweet comfortable promise because it was not presently performed Away with such wickednes I would faine see a reason for this why wee should not as well doubt of that which is past so many hūdred or thousand of yeares if you will because it is not presently performed or we behold it not with our eies or haue the rest of our senses satisfied therin as doubt of that which in the strēgth power of gods promise is to be performed in time because it is not presently done why may not a man as safely infer euen by the contrary and that also as in respect of the godly that if they wil haue them to doubt of the accōplishment of gods promises because they ar differred they must not feare but tremble with the diuel dāned as in regard of the iudgmēt vengeance that is for to come Nay I will say more if this be right that they propound as in regard of the faithfull that they should doubt because it is not by and by performed that is promised that thē the wicked need not feare or doubt as in respect of the wrath that is threatned because it is delaied for of contrary things there is the contrary reason or consideration and we know that to be true which the holy ghost speaketh in the booke of the preacher Though a sinner doe euill a hundreth times and God prolong his daies yet I know it shall be well with them that feare the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies but shall be like a shaddowe because he feareth not before God Me thinketh rather this would follow God manie times for causes reasons best knowne vnto himselfe differreth the performance of his promises and the execution of his wrath therefore they will certainelie come because he is no changling Can we say in reason that which is differred is not taken away and can we not much more saye in christian religion wherein this is taught vs to be the nature of faith and hope not so much to regard things present as those that are to come for faith that is seene is no faith and therefore is here commended Hebre. 11. that being warned of God concerning thinges which were as yet not seene and mooued with the reuerence he prepared the arke to the sauing of his houshold affirme the same wee haue a by word amongst vs that were it not for hope the heart would breake Let vs labour herein according to trueth and godlinesse able with patience and comfort to support vs euen vnto the comming of our Lord Iesus Christ to end all our miseries and to make perfect our felicitie and ioy Whatsoeuer it be this is certaine that whatsoeuer god promiseth vnto his people he doeth assuredly and without fayling accomplish and perform the same vnto them though happily not so soone as the word hath passed him for so it might be they would make no great account of the fauour promised
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 thē that are called late as we say ther are or do appeare many times more euident testimonies of faith saluation then in those that are called somewhat sooner For ouer besides that wee may say nothing of this that many forward at the first do not only hold slowly on but sometimes slippe back the very work it selfe and the plenty of grace that is shedde abroad into their heartes doth plainely shew that God alone and not man or meane hath wrought the thing and therfore al the glory therof as likewise thanks for it to be returned vnto him wheras if it were a worke of great continuance wee woulde or might seeme to ascribe it partly to length of time and partly to some other instruments or meanes vsed in the effecting thereof If any man doubt of this let him looke vpon the example of one of the theeues that was crucified with Christ Oh what a heauenly and holy ende made he and that not onely in rebuking euill in his lewd and wicked companion neither yet in iustifying the innocencie and clearenesse of our Sauiour but in calling vpon him and that from the bottome of his heart for mercie All which and specially this last are full of singular grace in regard of god and maruelous cōsorte in respect of vs. From whence also me thinke we may inferre that whosoeuer he bee that doeth but in the verie pinch of death feele these holy and heauenlie motions he may certainely assure himselfe of infallible testimonies of faith and by consequent also of eternall saluation because faith and euerlasting life are neuer sundred in gods children for the feeling of it in this life and the fruition of it in that which is to come And if in my death the feeling of these motions may yeeld me spirituall heauenly comfort why 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 cāst 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 frō me that the Lord hath giuē me nether wil I suffer him to be blasphemed that hath dealt so bountifully with me no though thou shouldst either in malice against me or in blasphemye against God write a booke much lesse shall these few and weak things ouerthrow my hope I tell thee therfore Satan that though I bee infirme and weake in my selfe and readie euerie minute of an houre to slippe and slide yea to fall yet I am strong in him that is the roote and fortresse yea the very God of my strength and power of whom I may say as Dauid saieth by the Lord I 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
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
of the thing as he that in strength apprehendeth the like or another of the same kinde so may a christian man though he haue but infirme and weake faith be as well assured that god in Christ will shewe him mercie and forgiue him all his sinnes through his obedience as he that hath more strength of it and euen in that infirmitie reape and receiue singular coÌ„fort though not in the weaknes it selfe yet as in regard of the obiect that that weake instrument laieth assured hold of and applieth to it selfe 11 They haue an other argument which they doe not onely frame and fashion but presse vrge againe and againe in manner and forme following Naturall thinges say they are vnchaungeable But to doubt concerning Gods grace and our reconciliation with him is naturall specially as we are nowe borne and brought forth into the world therefore to doubt is vnchaungeable first for the maior or proposition of this sillogisgisme we say that in diuers respectes it is and may be true and in diuerse respectes againe it is not true but false Naturall thinges are vnchangeable to witte so long as they continue so be not altered or chaÌ„ged by his haÌ„d that is the Lord of nature or by soÌ„e extraordinary course that he is pleased to permit and appoint for then when he that is Lord ouer all will haue an alteration the creatures must of necessitie by right of creation and by the authoritie of the Creator yeeld therevnto And this is it that the Prophet teacheth Psal 104. saying All things waite vpon thee that thou maiest giue them foode in due season thou giuest it them and they gather it thou openest thy hand and they are filled with good things But if thou hide thy face they are trovbled if thou take avvay their breath they die and returne to their dust And we see it confirmed also by sundry examples as in the booke of Iehoshua chapter 12. where he saith Sunne stay thou in Gibleon and thou mooue in the valley of Aâ—alon And Isaiah 38. Where for the confirmation of Hezekias faith in the promise of his recouery to health it is said that in the deall of Ahaâ— the sunne returne a backward tenne degrees by vvhich degrees it was gone downe Besides it is true in such naturall things as God hath created and preserued yea and doth preserue in their estates wherein â—e created them and not in those which by some occasion since haue an addition vnto their created nature of which sort as we shall heare hereafter doubting and distrustfulnes is and not of the former And good reasoÌ„ it should be so for the additameÌ„t vnto nature as it was created in an alteration and changing of the first nature as we may see euen by this particular if we had no more that for the sinnes of man the creatures and particularly the earth is liable to the curse of barrennesse c. which without that it could not haue beene and yet notwitstanding this additioÌ„ these things by reasoÌ„ of propagation are eueÌ„ in this life â—ightly named natural And this we might inlarge and prooue by many other particulars that howesoeuer at their first producing or bringing forth they seemed to be against nature and monstrous indeede yet by propagation and continuance of time are reckoned amoÌ„gst naturall things So that we may nowe see howe the maior is true and howe it is vntrue For the minor it is true sinne bringing that many other fearefull things into the world and the same thorugh the taint of originall vnrighteousnesse beeing spread ouer all flesh howebeit that will not followe therevpon nor out of the maior that is concluded that therefore doubting cannot be altered For though as in respect of nature vitiated and man himselfe tainted therewith there can be no alteration or change made but rather still an increase of corruption by reason of that strength and power of original sin and the reliques of it in vs yet as in regard of God who onely worketh wonderfull thinges both in heauen and earth according to his good pleasure and to whome alone it belongeth as to search the hearts and reines so to make of fâ—â—tie fleshie hearts it is not so but as he can and that with ease also change the naturall course of all his creatures generally so can he as he will and by such powerfull instruments as he hath appointed thereto alter and change the vitiaâ—e and corrupt heart of man purging it so by faith that it shall be free from the power of iniquitie and sanctified also vnto many good workes And so by all this we see the weakenesse and infirmitie of this argument which they themselues feeling fearing also presse it yet a little further thus Euen those naturall things which are added to nature created are immutable or vnchangeable But doubting euen after this sort is naturall therefore after this manner or sort this doubting also is vnchangeable But that we knowe Gods iudgements to be such that the wicked shall proceede from euill to worse that so heaping vp their owne sinnes they might heape vp against them more iust and swift condemnation we should wonder at this that men turne the truth of God into a lie to their own and other mens hurt also For first the maior or proposition is not true in one sense as hath beene shewed before for though it be true that in this deprauation corruption of our nature naturall things indeed by the strength and power of nature are vnchangeable the reason is because nature so deformed cannot set a foot forward to reformation or alteration of it selfe but rather will proceed in the power of the corruption of it and specially also when it is egged forward with Satans malice from euill to worse yet that hindreth not but by the doctrine of the Gospel which is the power of god to saluation to euery one that beleeueth and by many other meanes and helpes as particularly the gratious working of his blessed spirit this worke of changing and altering our nature not onely may but as we see by former and daily experience is brought to passe for as nothing could hinder him but further him rather when he coÌ„manded light to shine out of darknesse so nothing now can stoppe his worke but shal further it rather in chaunging that cursed and corrupted nature of ours So that though this be true that by force and power of nature they cannot be remooued or changed yet that letteth not but that this also may be true that by Gods word outwardly and by his holy spirit inwardly accompanying making the same fruitefull they may in them that beleeue by little and little not onely be altered and changed but at the last be vtterly chaÌ„ged which is more And as for the minor or assumption we say that in this sense and after this sort namely that not as nature was first created of God for so it could not chuse but be as he is
death as the Apostle Saint Paule sheweth in the sixt to the Romaines vers 23. But thou art a sinner yea euen couered as if it were with thy sinne and that thyne ovvne conscience doth testifie against thee Therefore thou art worthie of eternall death yea thou canst looke for nothing but death and euerlasting punishment A sore reason and it will no doubt much shake the minde vnlesse it be well aunswered and therefore good reason that we should looke wel throughly into it and the rather because Sathan that otherwise of himselfe is the father of lyes and lyers and therefore can speake nothing doth at the least in outwarde shewe speake the trueth here VVherein first for this and all other his suggestions let vs mark that whensoeuer he speaketh the trueth yet he doth it not with a true minde neither in the same aymeth at a true or right ende The trueth of these thinges are propounded in the worde and indeed from thence also to be prooued if need be Howbeit they are there deliuered by God with one affection and to one end hereby Satan pressed vrged with another minde and to another end God reuealeth the with a minde to humble men in themselus in their owne corruption that so they might be exalted through his goodnes But Sathan setteth out their sinne with a hart purpose to swallow them vp with distrust cōdēnatiō This if we know not being deceiued through the outward shew appearance of truth we shal easily be ouerthrown but if we vnderstād beleeue it it shall be so far off frō hurting vs that it shall rather tēd to our furtherāce in the faith of gods mercies to the feeling of our vnworthines that so we may haue iust occasion to say of our selues that where sin hath abounded there grace hath ouer abounded also But more particularly to aunswer the seueral parts of this subtle sillogisme of Satan For the proposition we answer by distinction or respect as we may say He that is a sinner is vnvvorthy to be saued yea most vvorthy euerlastingly to perish This is true we confesse it if we consider man in himself or in his own nature or as he persisteth remaineth or vnles he haue through the satisfactiō obedience of Christ his sinnes pardoned because in the 1. we know our sinns withhold good things from vs and make a separation betwixt god and vs and wee are by nature the children of wrath as other men And in the second we are sure that the righteousnesse satisfaction and obedience of Christ being of infinite merite is able powerfull and sufficient inough to alter the state and condition because Christs satisfaction and the worthinesse of his suffrings is in such sorte imputed to euerie one that beleeueth that it is accoūted indeed be come his own Cōcerning the assumption or minor I saye for my selfe in particular that I am not such a one as thou Satan saist I am for my nature is changed I haue in some measure put of the old man and am renued into knowledge acccording to the image of him that hath created me so also haue my sinnes through Christs obedience bin defaced blotted out stād euen before god in the cōmunication of righteousnes as though I had neuer transgressed Therefore though I will not deny but in respect of my self I am vnworthy to be saued and indeede most worthy to perish and therefore may truely say as the prophet doth Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Yet in Christ for Christs sake who is the onely beloued of God and in whome alone the father is well pleased who also hath absolutely satisfied the wrath of God and answered for me whatsoeuer was against me sure I am I am worthy to be saued and vtterly vnworthy to perish or to be cast away The reason is because Christs worthynes which is most perfect pure is imputed vnto me and is indeede become mine as effectually yea I am perswaded more effectually by howe much he is more excellent and effectuall then my selfe though I were neuer so innocent and righteous as if I my selfe fulfilled all righteousnes For this I am sure of looke what Christ did he did it not for himselfe for he stood in no need of any such obedience because he neuer transgcessed but accomplished it for me and for my saluation and therefore I may in my measure safely say as the Apostle doth Gal. 2.20 I am crucified with Christ but I liue yet not I any more but Christ liueth in me and in that that I novve liue in the flesh I liue by the faith in that sonne of God who hath loued me and hath giuen himselfe for me Which indeede is the euerlasting and vnmooueable voice of the Gospell that being conuerted to God I might assuredly resolue this with my selfe that I shall for Christ Iesus sake my Mediatour and redeemer be certainly receiued into fauour and for his worthinesse though not for any of mine owne for indeede I haue none but all vnworthinesse and accepted before him In confidence whereof also I can in some sort and sense say for my selfe others as the holy prophet of God Daniel doth chapter 9. we doe not present our supplicatiōs before thee for our righteousnesse but for thy great and tender mercies yea heare vs for the Lords sake It may be that notwithstanding this full fit answere Satan who goeth about continually like a roaring Lion seeking alwaies to deuoure vs will not giue ouer to presse vs further saying he that is exceedinly iust cannot or will not leaue thing vnpunishmed but will haue his iustice fully and wholly satisfied But God is exceedingly iust and a most grieuous reuenger and punisher of all sinnes yea his iustice is altogether vnchangeable Therefore God will leaue nothing vnpunished but will haue his iustice absolutely satisfied and will cast thee away not comformable to his iustice To this we may aunswere in some sort before to the obiection touching the greatnesse and grieuousnes of our transgressions He presseth vpō vs Gods iustice not with a mind that he hath to commend it for he rather condemneth it and all other good things in God euen as he doth the dietie it selfe but of a purpose to ouerwhelme vs and swallow vs vp therewithall if it may be But why may not we in some sort speake to Satan in this behalfe euē as God shall speake to the wicked his imps What hast thou to doe to declare my ordinances that thou shouldst take my couenāt in thy mouth or why may we not say vnto him assaulting our selues or tempting others and labouring thereby to let the good work of the Lord in vs. The Lord rebuke thee O Sathan euen the Lord that hath chosen Ierusalem reprooue thee Is not this a brand takē out of the fire But we say more particularly He that is exceedingly