Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	corruption_n	original_a	sin_n	7,749	5	5.5349	4	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

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

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

sound and steadfast faith there followeth a certaine sense and feeling of comfort and ioy according to which it is said 2. Chro. 20. Put your trust in the Lord your god and yee shall be assured And these motions senses or feelings are not certainely of humane reason or of flesh and blood as we say for then they should be in all men alike or els nature should be an vnequall distributer of her fauours and they should be propped also vp with some outward experieÌ„ce but that is not so for they are staied vpon the word promise of God that not only without respect of outward and naturall things but euen contrary to the reason of nature and flesh which as we may see in the sufferings of the Saintes and Martyrdome of Gods people who ruÌ„ne through fire and water being supported with the power of a mighty perswasion from God of which the wise meÌ„ of this world know nothing or vnderstaÌ„d so we may behold it likewise in Abraham the friend of God and the father of the faithful who not once and away as we say in the matter of his owne withered body and his wife Sarahs barren wombe coÌ„ceiued hope of hauing a sonne according to promise Rom. 4.19.8 but also in the offering of Isaac his sonne he beleeuing that God was able to raise him vp from the dead from whence after a sort he receiued him as the Apostle noteth in the 11. chap. of his epistle to the Hebrewes verse 19. 13 There remaineth the thirteenth or last argument which they vsually make for the maintenance of their corrupt doctrine touching doubting which though it come in the last place hath as little force as any of the former if not lesse And they frame it after this maÌ„ner The doctrine that begetteth or brinforth carnall carelesnesse and fleshly security is not to be commonly propounded and deliuered to the people The doctrine that teacheth certainty and assurance of saluation and Gods grace concerning the same and manifold fauours besides in very many begetteth and bringeth forth carnall security therefore though it were true in it selfe yet it is not to deliuered vnto the people We aunswere first vnto the maior that look what doctrine in and of it selfe breedeth or bringeth forth such badde effects it should at no hand be deliuered because men through their corruption and Satans malice prone ready enough to sinne and condemnation should not by false erronious opinions in themselues or by dangerous consequences from them be thrust headlongly into eternal iudgement As for example the doctrine of mens merites amongst Papists and the satisfying of sinne deliuerie of soules specially out of purgatory by masses diriges trentalles c. because in their owne nature they make men presumteous and carelesse also whilest by other meÌ„ their sinnes may be answered Gods iudgement satisfied should not be either publikely or priuatly propounded and the same may we affirme of all other doctrines of the like nature But if there be any true and holy doctrine vpon which this blame lighteth or is said through the malice and transgression of men or by occasion as we say or through the fault negligence or ignorance of them that abuse it or are offended at it or by it there is no reason it should be silent or dumme as we may say then that the sunne should be taken from vs because it annoyeth sore eyes yea sometime increaseth th infectioÌ„ of the plague by reason of the badde bodies that be tainted therewith or that meate and drinke should be with held from all because some eate to surffetting and drinke to drunkennesse To make this plain by some examples out of the word What is more sweete then the doctrine of Gods grace And yet because some turne it into wantonnesse as in the Apostles time and our daies shall it not therefore be heard sound in the Churches of God what is more comfortable then the doctrine of forgiunesse of sinnes through Christs obedieÌ„ce And yet because some then and nowe adaies also hearing this that where sinne hath abouÌ„ded there grace hath abounded much more did and doe shamelesly and gracelesly vtter these wordes let vs continue in sinne that grace may abound shall not therefore this be propounded vnto the people The like may we saie of this point controuerted It were to much indignity and dishonour offered vnto God to make his truth subiect vnto meÌ„s corruption And it were to much iniury and iniustice to men specially to the Godly and amongst them to those that mourne in Sion to haue with held from their eies eares and hearts the very life of their soules and the better halfe as we may say of the gospel the doctrine I meane of the forgiuenesse of sinnes For as this is true that the abusing of true doctrine doth not abolish the doctrine it selfe because it is sure and permanent euen as God the author thereof is caÌ„not be bettered or made worse be humane corruption specially as in regard of it owne nature so this is certeÌ„ also that in al godly wisdome and vnderstanding rather the abuse of it should be taken away then the doctrine it selfe with held or if that cannot be yet the same deliuered with such holy cautions as in respect of the vngodly that they be charged in the name of the Lord Iesus but to lay vncleane or violent handes vpon the sacred trueth of God not belonging vnto them and such comfort to the godly that it should rather speake in a cleare and loud voice then be mute and dumbe as we say in the Church And this besides that it is gods owne ordinance and therfore should preuaile it is more equall in all vpright iudgement and therefore also to be imbraced To the minor affirming that the doctrine teaching certenty of saluation c. maketh men secure and carelesse we answere that it is not so if they consider the doctrine either as it commeth from God or in it selfe or owne nature for so it giueth great glory vnto God to whome alone belongeth mercy and forgiuenesse of sinnes and ministreth much coÌ„fort vnto vs whilest the assurance of these things as we see by the truth of the doctrine dependeth not vpon our selues but vpon God alone otherwise if they regard it in the fault of men abusing the same as we will not deny but that some there are that so abuse it so yet we cannot consent vnto this that for this their foule fault and sinne other men that haue better grace should be punished with the wante or lacke of this trueth of God no more then we would approoue of this that because in some great persons house one is giuen to drunkennesse and another to gourmandise therfore they that soberly and temperatly vse the pleÌ„ty of the family should not haue meate or drinke or that daiely alloweance which they were wont to inioy But indeed it were much more safe and equall either to expell them that

latter meaning But the place is alleadged to shewe that we should perfectly hope and is strong indeede against popish doubting He that lusteth to see more places let him looke vpon Rom. 4. v. 16.17.18.19.20.21 also Rom. 5. v. 2. chap. 8. v. 38. Ephe. 3. v. 22. 2. Tim. 1. v. 12. Heb. 11. throughout Ioh. â— v. 14. 1. Ioh. 5. v. 13. with sundry such like not only in the new TestameÌ„t but the old also where we shal see the doctrine it selfe propounded confirmed by many memorable and worthy examples The other sort of Testimonies standing vpon reproofe for weaknes of faith or waÌ„t of faith doubting come nowe to be alleadged and considered of whereof we haue store In the first chapter of the Epistle of Saint Iames he saith let him aske in faith and wauer not for he that wauereth is like a waue of the sea tossed of the wind and carried away neither let him thinke that he shall receiue any thing of the lord by which we may perceiue that he condemneth as particularly praiers proceeding from or conceiued with a doubting minde whether is a certaine promise of God going before so all oâ—her manner of doubting whether is the like proppes of faith namely promises from God whereabout soeuer it be as Gods fauour our owne saluation c. and good reason it should be so for of like thinges there is the like consideration And in the twelfth of Luke when he will perswad men to depend vpon Gods prouidence for meate drinke cloath c and all other fauours and blessings whatsoeuer he thinketh it not enough to say aske not what ye shall eate or what ye shall drinke but he addeth more neither hang ye in suspense the word by which he expresseth this matter is very significant for it is as much as if he should say be not of a suspended or doubtfull heart For it is metaphoricall taken or borrowed from things that hang in the aire which are so vncertaine that no man knoweth whether they will fall or hang there still Euen so they that are carefull for this wordly life and hang vpon the arme of maÌ„ haue alwaies wauering doubt ful mindes swaying some times this way sometimes that way neither they themselues nor other men knowing what will become of them or which way they will fall In the 14. of Matthew though Peter had done well and in strength of faith had walked a while vpon the water and Christ had stretched forth his hand and caught him saued him from sinking yet he saith vnto him O thou of little faith vvherefore didest thou doubt which if doubting had not beene euill he would not haue done or had it beene a vertue he could not haue done for so he should either haue iustified that which is corrupt or condemned that which is good and Christ was as free from all other sinne so particularly from that He that will see more let him read Math. 6.30 Rom. 14.23 Hebr. 12. verse 12.13 and specially of Rom. 14. where he saith what soeuer is not of faith that is to say a grounded perswasion out of the word but is done the conscience doubting of it or repugning against it is sinne And good reason there is it should be so for faith and trust in God his word and promises is contrary to doubting and distrustfulnesse and if faith be a vertue then doubting is a vice and therefore faith and trust beeing once established doubting which is contrary or opposite vnto it is remoued But though this trueth be as cleare as the Sunne yet our adversaries put some exception against it as first thus the faithfull or Godly haue alwaies doubting in them or cleauing vnto them What and if we graunt that they haue the seed of this sinne as of others dwelling within them is it therefore good or must it be fostered and fooded So a man might say they haue the reliques and remainders of other transgressions in them therefore they are good or they must not be striuen against This were indeed to let men liue as they list and when they haue done soddenly to goe downe into the graue For the obiection it selfe it selfe it is not true that the faithfull haue alwaies doubting in them as we may perceiue by the hope of their hearts their prayers to God and other duties of obedience to God and sanctificatioÌ„ which they could not forme at any time if they had at al times doubting in them That the faithfull doe sometimes doubt I doubt not Howbeit if they could tell from whence it came the question would be cleared It springeth from the corruption of nature and from a heart that without respect of Gods mercy promises is ceased with the sense of sinne and apprehension of Gods iudgement against them for the same which though it may be many times in the wicked but without fruit yet is it more rife euen in the godly who are this way more liuely and powerfully affected This doubting is not faith neither indeed doth it flow from faith neither is it of the notice or nature of faith but commeth from our weakenesse as before hath beene said fighteth against faith though it be true in that coÌ„bat and conflict faith doth ouercome and get the victorie at the last as we may perceiue Mark 9. where it is said by the father of the possessed child I beleeue Lord help my vnbeleefe For in this question we speake not of such an imagination or conceit of faith as during the infirmitie or weaknesse of our flesh hath by reason of the remainders of maÌ„s corruptioÌ„ no doubting at al adioyned with it in the person that hath receiued that precious gift of faith but we mean it of such a faith as stestdfastly though weakely laieth hold assuredly of the obiect of it For we knowe and confesse that faith as it is Gods worke is exquisite and absolute and yet as it is in vs to be imperfect and to haue as we may say his degrees and increasings And yet we feele and perceiue that this faith though neuer so imperfect then when it laieth hold of the true and onely obiect of it namely Christ our mediatour and his merites is true and sound and from the obiect which our faith though it be weake laieth hould of we haue much firme and assured comfort And if this were not true we could not comfort our selues neither in our knowledge patience prayer or any othergood worke beside because we knowe in part we prophesie in part c. Secondly some except further say that Paul and the Apostles in the places aboue mentioned speake of that certainty of their own saluation which they had by speciall reuelation and not that they affirme that all the faithfull haue the like assurance But the aunswere is easy The Apostles doe or did not speake only of themselues but of all the faithfull and not of their owne faith and saluation only but of

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

the grace of God for that can they neuer coÌ„e into that are his for those whome the Lord loueth he loueth vnto the ende but slipping or sliding into sinnes and transgressions and those neither not of the highest degree but of the meanest nature which he calleth afterward temptations appertaining to maÌ„ which though in their owne nature as any other sinne should may dismay vs much yet should they not worke as in respect of God and his goodnesse towards vs doubtfulnesse in vs because those whome he loueth he loueth as we haue heard already vnto the ende notwithstanding the weakenesses and wants that be in them And the drift of the place will as little availe them For by that which goeth before as also by that which followeth after we may see that the spirit laboureth nothing more then this to drawe the Corinthians from security to heed and carefulnesse which he doth as by propunding vnto theÌ„ auncient examples of Gods wrath against a people that had very great priuiledges and tokens of Gods fauour so by this also that they hauing a more plaine declaration of Gods will then the other should thereby learne to be more wary least otherwise not the like but greater iudgemeÌ„ts should breake forth against them by howe much Christ was more plainely manifested amoÌ„gst them And yet least one side they might flatter theÌ„selues to much so not so carefully withstaÌ„d Satans subtilities as they ought for men that imagine more of theÌ„selues then there is cause why are coÌ„monly carelesse or on the other side thinke that this dealing of the Apostle was somewhat rough hard into which fault when men are friendly admonished by them that loue and care for them they easily fall he doth so with one hand by admonition labour to preuent security that be doth with the other raise them vp to comfort least they might imagine or thinke that he made them altogeather like to those wicked people of Israel that perished in the wildernesse Now what is there either in the one or in the other that fauoureth of vpholding doubting For carefulnesse one the one side and comfort one the other both which are the thinges he propoundeth here are such as haue no familiaritie or acquaintance with distrustfulnesse or doubting In a word the Apostle here dealeth against carnall confidence and securitie enioyning vs that we rely not to much vpon the graces that God hath bestowed vpon vs or flatter our selues in carelesse securitie or stay our selues vpon our present estate or foolish conceite and opinion that we haue of our selues but rather that ackowledging our weakenesse faintnesse and vnworthinesse and also Gods grace and goodnesse towards vs we should labour to liue in the feare of God and combating against our corruption and flesh we should craue Gods aide and asistance against sinne and Satan If the Apostle here then had forbidden the Corinthians to trust in the promises of God it had beene somewhat but he is so farre froÌ„ that that here he blameth them for being so much puffed vp in the vaine confidence of flesh and blood and provoketh them rather to modesty and lowelinesse And what is this to distrust or doubting which is that they must prooue or els nothing 4 They alleadge a fourth place out of Phil. 2. verse 12. Worke out your owne saluatioÌ„ with feare and trembling therefore say they men must doubt of saluation c. But this hath no more pith or marrowe in it then the former Why may we not as safely alleadge it for free will and power not onely to doe good but to merite also as for maintenance and vpholding of doubting ad distrust The commandement seemeth to be plaine for the one but the wordes of feare and trembling are not so sufficient for the other As therfore the commandement implieth not abilitie in parties commaunded to doe the thing or things enioyned but rather sheweth what God requireth so the wordes of feare and trembling doe rather tend to breed carefulnes and circumspection then doubtfulnes or distrust And indeed if we should respect the words themselues specially the commandement wee shall see that the place rather yeeldeth argument of confidencie and boldnes then of doubting and distrust For if the commandement will inferr power in our selues to do the thing commanded and we knowe that that which is in our owne hands we easilie trust vnto and make no scruple or doubt of it it will follow therevpon that howsoeuer feare and trembling may seeme in their sense to implie doubting yet power to work saluation being in men theÌ„selues will quickly expell that conceit vnlesse they mind to hold that a man at one and the selfe same time ocupied about one and the selfe same obiect and hauing but one trueth or waye to leade him thereto may yet doubt of himselfe and presume of himselfe But the truth is that the self same spirite that for taking away the conceit of mans freewill and power presently addeth it is God that worketh in vs both the will the deed according to his good pleasure doth in manie places of other his writings particularly in this epistle say for the remoouing of doubting that he is assuredly perswaded that god that had begunne this worke in theÌ„ would make it perfect euen vntill the day of Iesus Christ Nowe what worde is there in this text that will implie doubting If it be anie it is feare and trembling but they as wee haue heard already import no such matter but rather signifie reuerence of God and a certaine kind of childlike awe and loathsomnes to offend or displease so gratious a father as our heauenly father is Me thinketh wee may well expound this place by a sentence of the Prophet Psal 2. Where he saith serue the Lord in feare and reioyce before him in trembling what doeth he meane thereby doubting no surely for the Apostle Iames telleth vs that he that wauereth or doubteth receiueth nothing at all but as he is inconstant in all his waies so he is sent away emptie harted and handed from God but he vnderstandeth childlike feare which is alwayes adioyned with faith and is opposed not to doubting as we haue noted already but to carnall securitie and carelesnes which vaine coÌ„fidence in and of our selues worketh in vs. These men belike suppose that faith and feare cannot stand together but they are deceiued for the faithfull may both feare and beleeue also yea and enioy comfort and consolation to according as they respect either themselues or God or coÌ„sider in God a supreame Maiestie which may cause them to feare or tremble or behold in him largenes in promise faithfulnes in performing and so not onely beleeue in him but reioyce also In a word the Apostle mindeth not to coÌ„mauÌ„d meÌ„ to doubt of gods grace their owne saluation for that had bin directly contrary to the truth that he had in other places deliuered and all comming from one spirite and the same

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

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

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

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

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 coÌ„deÌ„natioÌ„ This if we know not being deceiued through the outward shew appearance of truth we shal easily be ouerthrown but if we vnderstaÌ„d beleeue it it shall be so far off froÌ„ hurting vs that it shall rather teÌ„d to our furtheraÌ„ce 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 satisfactioÌ„ 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 accouÌ„ted indeed be come his own CoÌ„cerning 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 staÌ„d euen before god in the coÌ„munication 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 supplicatioÌ„s 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 vpoÌ„ 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 eueÌ„ as God shall speake to the wicked his imps What hast thou to doe to declare my ordinances that thou shouldst take my couenaÌ„t 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 takeÌ„ out of the fire But we say more particularly He that is exceedingly

it consisteth of two natures the godhead and the manhood therfore is his obedience an absolute and full satisfaction for the sinnes of all the world euen as it is plainely said 1. Ioh. 2. He is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world meaning it of the efficacie of Christs death in the excellencie and absolutenesse of it as in regard of it selfe and as in respect of men of al sorts and of all ages and all places so that this benefite belongeth not to the Iewes only as many might imagine but also to other nations And for this cause is it indeed that Christ is said Rom. 10. to be the ende and fulfilling of the lawe for righteousnes and saluation to euerie one that beleeueth Euen as he saith in another place to the Iewe first and also to the graecian for there is no respect of persons vvith God Romaines the second And this Christ indeed hath God set out to be a reconciliation through faith in his bloode that so we might he iustified freely by his grace through the redemption that is in him To be short he was by the very decre and counsel of all the persons of the diety sent into the world and made subiect for a while vnto the law that he might redeeme vs from the lawe and the curse due vnto vs contained therein according to which the Apostle saith Gal. 4. when the fulnes of time was come God sent his sonne made of a womaÌ„ made vnder the law that he might redeeme theÌ„ that were vnder it so we receiue the adoptioÌ„ of sonns Him therefore and his obedience and satisfaction when by the eye of a true and a liuely faith I looke vpon by the stroÌ„g haÌ„d of the same faith I apply vnto my selfe then there is nothing in the world or out of the world be it from mine owne diffidence and distrustfulnesse or Satans malice that can either accuse me or condeÌ„ne me For I haue alwaies in readines by me yea within me by the suggestion of the spirit out of the rich treasure of the word which I may oppose against all the accusations of the lawe whatsoeuer and by meanes whereof I may stand euen in the very face and presence of the iudgement of God as comfortably and boldly as if I my selfe had in all respects satisfied the lawe of God nay I will say more coÌ„fortably boldly by much by howe much God and man ioyned togeather in one person hath for me wrought a more absolute obedience and righteousnes then I or al flesh could haue done had we coÌ„tinued in our first estate of innocency and holinesse Of which if any doubt and would be satisfied for it let him read the whole seuenth chapter of the epistle to the Romans there he shall finde this point confirmed and many other singular matters of sound and strong consolation propounded 3 But all this notwithstanding Satan will obiect against thee the imperfections and deserts that cleaue vnto thee and thy best works saying Though thou haue in Christ a thorow satisfaction made for the punishment of thy sinnes perfect righteousnesse yet sinne rest and remaine in thee as for example both thy originall and many actuall transgressions for which God will set himselfe against thee And then howe canst thou appeare or stand before God the iust iudge of the world yea such a one as hateth all manner of filthinesse though neuer so smale This is a strong temptatioÌ„ I confesse howbeit not such but that it may be fully satisfied and aunswered by trueth out of the worde And first I say marke this still that Sathan speaketh true things but not to a true right ende For that we haue yet sinne within vs both originall and actuall it is as cleare certaine as the Suune shineth at noone day But why hath god left them within vs is it to depresse our consciences aboue measure or in the memorie and sight of them to throw vs downe to damnation No verely Sathan indeede setteth them before vs to that purpose But God doth it to humble vs in our selues before him and to adde an edge vnto our supplications and praiers that so they may be more piercing then otherwise And this we may see in Paul who saith of himsefe that lest he should be puffed vp through aboundance or excellencie of reuelations there was giuen vnto him a pricke in the flesh and Sathan as an Angel to buffet him and for the remouing of theÌ„ he praied the Lord thrise yet receiued no other answere but this gods grace was sufficient for him and the Lords strength should be perfected through mans weaknes Yea this is that that the Apostle speaketh in his owne name and of himselfe as also in the names of the regenerate and of them Rom. 7. saying I alone not that which I doe for what I would that doe I not but what I hate that doe I If I doe then that I would not I consent to the lawe that it is good Howebeit it is no more I that doe it but sinne that dwelleth in me For this I am sure of that in me that is in my flesh dwelleth no good thing for though to will be present with me yet I find no means in my selfe to performe that which is good And in this notable discourse he holdeth on euen vnto the end of the chap. which I would intreat the godly reader carefully to to viewe and thinke vpon for surely he shall find there much tending to the answering of this temptation And to the same end he saith Gal. 5. The flesh lusteth against the spirit and the spirit against the flesh and these are one contrary one to another so that ye cannot doe the same things that ye would To all which we may adde for the further satisfaction of this dout in our hearts and the stopping of Sathans mouth if it may be that these our sinnes whether they be originall or actuall past or present many or fewe come not into accouÌ„t or reckoning before God neither are they neither shall be laid vnto our charge the reason is because they are omitted through the death and obedience of Christ I am now through Gods goodnesse and faith in Christ incorporated as it were into his body and be come flesh of his flesh and bones of his bones yea as I may say made one with him so that nowe this great grace beeing bestowed vpon me and I hauing that precious gift of faith wrought in me to apply it to my selfe the Lord can or wil no more refuse or condeme then Iesus Christ himselfe which I think the Apostle meaneth by these notable and comfortable speeches namely Ephâ—siaÌ„s the fourth By Christ all the wholle body beeing coupled and knit togeather by euery ioint for the furniture thereof according to the effectuall power which is in the measure of euery part receiueth increase of of the

bodie vnto the edifying of it selfe in loue And Cor. 2. We are rooted built in him and stablished in faith whereof all the body furnished and knit togeather by ioints and bandes increaseth with the increasing of God Lastly in as these sinnes doe not raign in me or ouer rule by that but that they are mastered and beaten downe by the grace of the spirit plentifully shed abroad in into my heart and powerfully prevailing against my corruption one while whilest it doth in a notable measure subdue iniquitie present in me and another while whilest after sinne committed it raiseth me vp to repeÌ„tance and amendement so that I lie not sleeping and snorting in sinne as the wicked but theese sinnes are through the mightie operation and working of the holy Chost daily by little and little more and more purged in me scoured from me in this life by beginning if I may so say here and by consummation perfection in the life that is to be reuealed 4 And therefore the assault that he maketh against vs is by an argumeÌ„t framed thus Innumerable men and women perish and are condemned as whom Christ and righteousnes doth no whit at all profit but thou art of that number as appeareth by this because thou art no whit better then they that worsest rather therefore thou art damned Hereunto I answer that the truth of this proposition I willingly consent vnto namely that innumerable persons perish and are condemned but yet with this exception that the cause thereof is not in any impotencie or weaknes of Christs death and righteousnes for that is of most large yea of infinite merit as hath bin shewed alreadie but by reason that they themselues doe not beleeue Fos as that is true in the faithfull which our Sauiour vttereth in a most vehement affirmation saying Ioh. 5. Verily verily I saie vnto you he that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death vnto life So that againe must be verified in the vnbeleeuers which he saith els where Ioh. 3.18 He that beleeueth not is coÌ„demned alreadie because he hath not beleeued in the name of the onely begotten sonne of God And for the minor I charge it with two faults first that it is false as when he saith thou art one of that number and very vncerten in the other words or if thou wilt reason of the assertion because thou art no whit better then they but worse rather For first when he saith I am one of them he doth not onely euill as in regard of himselfe taking Gods office vpon him to whom alone as vengeance so all true sound iudgement appertaineth but affirmeth falsly that which he can neuer prooue nay the contrarie whereof I am able to shewe and that not onely by mine owne iudgement which happily might be suspected in mine owne cause and yet speaking the truth I see no reason why I should not as well be beleeued for my selfe as Satan against me but euen from the testimonie and witnes of Gods holy word I know I am faithful and I am confirmed in the truth and certentie of the perswasion because I doe not in an euil or idle opinion but in true and certen faith lay hold of Christ and stay and settle my selfe wholly and onely vpon him This no heatheÌ„ Idolater can doe because he is not only without Christ but without God in the worlde This no Mahometist or Iewe can performe because they denye him and defie him from their heartes This no counterfeited or corrupt christian can accomplish For the false christian as papistes ioyne their workes at the least with him and the carnall professour in the corrupt course of his conuersation denies his power to mortification and sanctification Therefore I separated from all and euerye one of them in strength of perswasion in particular application and the fruites of faith and blessed obedience cannot perish But maye truelye and effectuallye saye that Christ Iesus dwelling in my hearte and making me fruitefull to good workes and I againe beeing thereby in him there is no condemnation to me nor anye such yea I am throughly and certainelye perswaded That neither life nor death heigth nor breadth thinges present nor thinges to come are able to separate me from the loue of God tovvards me vvhich is in Christ Iesus As for the vncertaintie of the coÌ„firmation it is apparant by this that though Sathan knowe vs all to bee tainted in AdaÌ„ yet he knoweth not in whom the power of corruption preuaileth most or more The wicked cannot discerne of them of another no not one of them well of their hearts as we see euen particularly by this that many times they are not only blind but senselesse also and yet a man would thinke that they should be as wel able either to know the heigth and hainousnesse of one anothers corruption or their owne as Sathan should bee acquainted with theirs And if Sathan cannot tell whether I bee worse then they he lesse knoweth whether I bee in anye measure of mercie better then they for by reason of the fulnesse of his owne corruption he can much better discerne of euill then any whit at all of good by reason of his aduersnesse and waye-wardnesse and vnto wardnesse thereto But be it as it may be we will yeeld him the hardest that I am such a one to wit by nature yet am I another man by grace and adoption which varieth the state And though I were in my selfe of my selfe no whit better then others nay I will say more worse then others if god be pleased to account otherwise of me what is that to Sathan sith God will haue mercy vpon whomsoeuer he will haue mercy wil cause me and others to feele and finde that true in our selues that the Apostle saith in the generall doctrine of the word where sin hath abounded there grace hath ouer abounded and freelye confesseth of himselfe that God had mercie on him the chiefe of all sinners And therfore I am so farre of from despâ—ire in my selfe though it be true that in that respect I may couer my face with shame that I may rather greatly comforte my selfe because in this life Gods fauour and good will doth not in any thing so plainely appeare as in the forgiuenesse of my sinns But Sathan will yet againe presse and vrge this further thus The faithfâ—â— verily are not damned but saued by Christ But thou art not faithfull or hast not faith therefore thou canst not be saued by Christ but must notwithstaÌ„ding for the want of thy faith remaine stil vnder condemnation For aunswer whereto I say still notwithstanding all thy oppositioÌ„s Sathan that I haue faith and doe beleeue And if thou wilt aske how I know it or can be assured of it I will shew thee Christ our Sauiour telleth vs that we shall know the tree by the fruite from the effects

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