A DISCOURSE TOUCHING THE DOCTRINE OF DOUBTING.  
In which not only the principal arguments, that our popish adversaries use, for the establishing of that uncomfortable opinion, are plainly and truly answered: But also sundry suggestions of Satan tending to the maintenance of that in the minds of the faithful fully satisfied, and that with singular comfort also.  
Written long since by T. W. and now published for the profit of the people of God.  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1598.   

TO THE RIGHT HONOURABLE, AND HIS VERY GOOD LORD AND LADY THE LORD EDWARD EARL OF BEDFORD, AND THE LADY LUCY HIS WIFE. AND TO THE RIGHT WORSHIPFUL AND HIS VERY GOOD FRIENDS SIR JOHN HARRINGTON KNIGHT AND THE LADY HIS WIFE. T. W. wisheth the abundant riches of all God's mercies in this life, and the full fruition of the Lord himself, and all his favours in that which is to come through Christ.  
THe life of christian men & women here upon earth, is not without cause (right honourable, and right worshipful) neither yet unfitely compared by the holy ghost in the canonical Scriptures, to a continual combat and warfaire. Of which as the written word itself, in the sound doctrine, and approved examples thereof, concerning this point, doth bear faithful witness; so, if god would give us grace, carefully to observe, either other men, or ourselves, in such sort as we ought, or could not but quickly find good warrantise for it, in the world likewise. For confirmation whereof, if we had no more, but on the other side, the dark doctrine of popery, every where assaying to persuade, yea to drive men to doubting, and on the other side, the diffidence and distrustfulness, that naturally we carry about with us in our hearts, it were as a man might say more than sufficient. Touching the popish opinion, it is certainly pitiful, that they can see no other way or mean to prevent proud presumption, but to incur the danger of distrust and doubting. And it is the more pitiful doubtless, by how much, both in God's religion, yea and in man's reason also they can not but know & confess, that every singular virtue or good work, hath two sins set against it, the one as disagreeing from it, the other as contrary to it. The virtue or good work as we now call it here is trust in God then what can be a more excellent work, sith our Saviour saith: This is the work of Christ that ye believe in him whom he hath sent? And what is more contrary to it then to doubt or distrust? and what is more disagreeing from it, than Lucifer-like presumption. And yet even again I say, it is the more pitiful by how much it crosseth, even their own opinion & practice. For how can that conceit of theirs touching merit before Christ and specially of meriting eternal life, stand with the doctrine of doubting, seeing that merit, or absolute obedience, specially if men deal with one that is just, as Christ (who is justice itself) must needs shut out doubting touching that we are sure we have deserved, and he cannot choose but of justice give and grant. But such vain fantesies must they fall into, that fall away from the faith and truth of the word, and will lift up themselves against Christ our Saviour, that so refusing grace offered, and feeling it where it is not to be found, they might vanish away, through the disquietness of their spirits, in the vain imaginations of their own minds. Concerning the other: it is very lamentable, that in so large abundance of God's gracious promises, and in so faithful and continual performance of them, specially to his own people (whereof not only the word, but the world, doth yield us an infinite cloud of witnesses) men's minds should yet be replenished, with fearfulness and doubting. But such, and so great, is Satan's malice against us, and so dull and slow of heart are we to believe, specially when we regard our manifold unworthiness, our grievous transgressions, or the severity and justice of the Lords judgements, that it is more than marvelous, if any man be found in better estate, considering I say, either what we are by nature, or regarding withal, what after our inlighting and regeneration begun in us, a world there is of relics & remainder of corruption in us: which though they do not utterly deface and put out the good work of God in us, because it is to majestical and powerful, to be battered and beaten down, by so weak an adversary, yet do they so backward and hinder the same, that in this life we can not attain to that fullness of faith, which we greatly hunger and thirst after: and though through god's goodness, we have gained somewhat, yet many times we find those graces so eclipsed and darkened in us, that they seem to be as if they were not. But what mean we to travail in the strengthening of these points which in every man's mind and mouth almost, are so clear and usual, as nothing more. The thing rather that we should strive unto, is this, namely that sith by corrupt opinions, we are or may be daily assaulted outwardly, and by Satan's subtle suggestions, and our own cursed corruptions, we are continually provoked inwardly, as to every other evil generally, so particularly to this sore sickness of our souls, distrust or doubting, we should in the holy wisdom & clear light of God's word, and also by the all sufficient strength and power of the blessed spirit, so labour to look unto ourselves, as that we suffer not ourselves, either to be infected with the pleasant poison of false doctrine, or to be drawn to discomfort, through the doubtfulness of our hearts. For as the former hazerdeth (what say I nay overthroweth the health of our souls, & that more dangerously by much than any bodily poison doth or can do, the state of our outward man, for in the midst of this, the mind may be safe and sure, whereas in the other, specially persisted in there ensueth everlasting destruction both of body and soul: so the latter strongly haileth down upon us, and violently bringeth unto us, all heaviness of heart and fearful disquietness, and together with the same as a peculiar effect thereof, all manner of unwillingness, unfitness, and disability in and about the service of Christ, whether publicly in the congregation or privately in the family: as also for the careful accomplishment of our Christian duties either at home or abroad. For what likelihood or probability is there that he shall appear before god, or do good unto men, whose spirit is disquieted within him: seeing that a quiet spirit is a thing much set by before god, and fitteth us also for natural duties? These great difcfiulties & dangers, are not, nay cannot be discerned, but by the light of the word: neither indeed can the evil of them, be prevented and beaten back, but by careful taking unto us, and daily using of, all the armour that Christ himself, and not man hath provided for us, and prescribed unto us in the word of truth. For plain proof whereof we may behold (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 continual carnality and carnal security, that every where reigneth, till it be discovered and felt, and the distrust yea desperation, that then rageth, when the Lord is pleased to lay it open, and to press it hard and home, as we say, to to the heart, these were sufficient enough not only to prove the point, but also to cause us in time to leave our great and grievous corruptions, and in in a good and acceptable season even while it is called to day, as the scripture saith, to look to better courses, assuring ourselves, that as for popery, it can never be repelled but by the sound knowledge of Gods will revealed in his word, this truth being as contrary to that error and falsehood as day is to darkness: and as for assured comfort in distress 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 faithful, hath plentifully made, so will he, that is only almighty, and doth whatsoever pleaseth him both in heaven and earth, in an acceptable time graciously perform, for his glory, and the good of his people. And that therefore we should endeavour, by all the good means that possibly we can, that the word of Christ might devil in us plenteously, in all wisdom, teaching and admonishing our own selves, in Psalms and Hymns, and spiritual songs, singing with a grace in our hearts to the Lord, and doing what soever we shall do in word or in deed, either towards God in the cause of his worship, or in the duties of charity towards men, in the name of the Lord jesus. Now what experience you (right honourable, and right worshipful) have had in this behalf, I know not. This I am sure of that belonging to the Lord (as upon good groun●● I doubt not, I persuade myself you do) you either have had heretofore, or hereafter, before the day of your dissolution draw nigh shall have your portion and part of trial, both the one and the other way. And though it may be that you have through god's mercy in Christ bestowed upon you the grace of a steadfast persuasion, yet he that is now strong through God's grace, may hereafter through his own wickedness and wants become weak, God having not only ordained that as a mean so to humble us, lest in the excellent abundance of graces, we might be exalted above measure, but provided one of us to support and help an another, according to any measure of mercy that we have received from him. Wherein, if I may either sound comfort you for that which is past, and dutifully provoke christian care, & minister strong consolation for that which is to come, and may perceive either the one or the other or both, not only to dwell in yourselves, but as by and and from you to be communicated to others, specially those whose case and state is distressed either way, I shall right heartily rejoice, a● one in this comfortably feeling the forgiveness of our sins that God hath been pleased, to make his truth effectual and powerful in us aswell for the obedience of his holy commandements, as for the unfeigned belief of his blessed promises. And in this respect principally I assure you is it, that having sometime since, written a discourse against all manner of doubting, (whether it be from others, as popish doctrine and Satan's suggestions, or from the diffidence and distrustfulness of our own hearts) and being much and often requested, by some dear friends of mine, (whom I could not well deny) to publish it, I am bold under your patronages, to let it pass to the press, and to come forth to behold the light, and from you, to cause it to come to the view of others, for yours and their spiritual benefit especially. And in this dedication of my poor travails unto you I could not but join you all together as one, because that though as in respect of your several states, degrees and callings in the common wealth, you do somewhat differ, yet God by many gracious means of his mercy, & particularly by open and religious profession of his truth, and holy band of christian marriage, hath made you as it were to become one, that so growing altogether in this life, by the power of the spirit, to the unity of faith, and obedience of the goodwill of God, you might in that time, that God hath set with himself from before all tines, come all together likewise, to that one everlasting life & blessedness which is the end of that one faith and hope, wherewith we are and shallbe both sealed and sustained, even until and in the day of jesus Christ. And so humbly beseeching good acceptance of this that is done, in the singleness and sinplicitie of my soul, which I trust you will not deny me, because I desire nothing, but that is right and reasonable, and directly tending to your own good, specially spiritual: and withal heartily praying the Lord to give it a blessing in your several souls, for the glory of his name, and your everlasting comfort, whereof also I conceive good hope, because God is large in love, and bountiful in giving specially unto his people, (in which number I trust you are not without cause accounted before me) I do end for this present, and with that submission, that is fit for myself, and belongeth to persons of so great place and calling, take my leave. At Wooburne the 14. of April. 1598.  
Your Hon. and Worship. ever ready, and that in all things to be commanded in Christ, Thomas Wilcocks the Lords unworthy servant.   

Lord jesus begin and make an end.  
ALL popery generally is full of vanity and untruth & being drunk up and received in infecteh & defileth both body and soul. Howbeit this cannot be denied but that some points are more deadly & uncomfortable by much than other some. For as in the great variety of natural sicknesses & diseases, all are not alike dangerous, but some are more pestilential and infective, as more assaulting the heart and the head, & other vital parts, than other some are, as we may see in the mesels, pocks, hot burning agues, plauges or pestilences, and such like: So is it in the huge heap and infective lump of popish opinions and doctrines, some being more high and heinous than other some, and as if it were not only taking the crown of glory and eternal life, from the head or out of the hands of our Saviour Christ, and setting it upon the headless or handless body of man's corrupt nature, tainted with all manner of ungraciousness and sin, but even labouring to take by the throat and to strangle that little light of truth, and small strength of persuasion, that God by his word outwardly, and by his spirit inwardly, hath been pleased to work in the hearts of them that belong unto him. And of this sort are their imaginations of justification before God, by works, of the Pope's absolute supremacy & authority over all, of the sufficiency of the sacrifice of the mass, of invocation of dead Saints and Angels, with a thousand such like abominations and sins, all which do both derogate and deface, the excellency and sufficiency of our Saviour Christ's person, nature, offices, names and all, and also snare & entangle men's minds for whose safety and good, they would seem to provide, in this & such other conceits of their own forgery: for though it be pleasant to flesh and blood to hear much of man's merits, man's free-will and many such like that they hold, all tending to puff up man & that against God, yet indeed to speak the truth what peace or comfort can there be in these things, when mans own knowledge both before & after regeneration shall within himself & in others directly stand up against the same. To take one or two of them, that so by them we may judge of the rest. What man that knoweth or feeleth, not only his backwardness to good things, but his inclination & ready good will to all evil, and that not only before enlightening, but after also, will so much as suppose that he can deserve any thing before god, especially if he do well & diligently observe his own ways & works, in thoughts, in desires, in word, in deed, he every day, yea every hour of a day, yea I will say more every minute of an hour sinning highly and heinously all these ways. Again what hope can the heart have in invocating any other than the true & everliving god. Where first men know not whether they hear their prayers or no, & secondly they may doubt of their good will towards them as of a thing very uncertain, & thirdly be past all doubt of their ability to help? And what uncertenty is this? nay what a dangerous and deadly rock is it? to fling men upon, not only as in regard of things appertaining to this life which is much, but as in regard of their souls & that that is to come which is more? And yet of all other most heavy for a Christian man as in regard of his own particular to think upon, this is one, that they teach all men in every place, to doubt of their justification and salvation. As though forsooth man's heart were not ●o much inclined, to diffidence & distrustfulness, either by their own corruption, or Satan's malice against them, but that these as the devils bellows and blowefiers, must make it to burn and to flame out, even to the utter wasting what in them lieth, of all those, that are infected with this poison. And lest they should seem to be mad without reason, and to thrust an other into spiritual madness also, they allege scriptures, lash out reasons, pretend authority of fathers and doctors, and I cannot tell what, as though with a mighty voice of great waters, they would carry all down hand smooth as we say before them. These things when I considered, I did not only in holy zeal against the common adversary, but in care of the peace for mine own soul, and in love towards other men, think upon some thing, that might serve for the confutation of the adversary, and for the confirmation and establishing of us in the present truth. And though it be true, that the overthrow of error and falsehood be in some sort the underpropping of truth and verity, yet have not I assayed for the sta●e of myself and others, only to supplant corruption an untruth, but also to defend that truth that God hath propounded in his word, and we hear sounded in our Churches, namely that every faithful man ought to be certainly assured of his free justification, and everlasting salvation through Christ. And herein I have purposed, and mind through God's goodness to perform and observe this order following, that is first to answer, whatsoever they say and object against this truth. And then afterwards to ratify and confirm it. And this I take to be necessary, not only because our adversaries forces being weakened yea utterly overthrown, our own may be found to be the more strong, and better able to stand in the day of a new assault, if ever the adversary should dare to attempt the giving thereof: but also because evil and corruption being first removed out of the heads & hearts of men, the truth tendered might find the better entertainment there. For even as a good gardener or husbandman laboureth first to fit the ground for seed and herb, by digging and tilling of it and in rooting out noisome and bad things, assayeth to make it meet for the good seed, ●e purposeth to sow or set there. So must we do then, when we offer or mind to make fruitful in men's minds the seed of the truth and word of God, not only doing what we can to remove and take away the natural blindness and ignorance of God and good things, that is in men, yea and that same seed of error and heresy, that Satan by himself and his supposts in malice against God and mischief towards men, hath cast and spread abroad in the world, but also to plant & cause to thrive the word of truth and life.  
All our adversaries arguments are drawn either from divine authority, as the holy scriptures and word of God foully wrested and misunderstood, as when we come to the handling of the places which they object, shall I doubt not through God's goodness plainly appear, or else from human testimonies and reason, of which sure we need make no great reckoning, not only because they are as easily rejected as alleged, but also because we acknowledge no other object or ground of our consciences to stay ourselves upon, but the holy scriptures or written word of God. And therefore saving that we would have all to understand, yea even the very adversaries themselves, that they are not able for the defence of falsehood, through the malice of Satan, and their own corruption to allege any thing which through the grace of God shed abroad into our hearts, and the light of truth vouchsafed unto us, we are not able both plainly to descry and sufficiently to confute we might let all that pass without any manner of touch at all. we will begin first with those things they allege out of scriptures because they only indeed are material: & so afterwards come to human authorities. Now because the scriptures of God, are not unrightly divided into the old and new Testament, and they allege somewhat out of both, for the maintenance of this corrupt point, we will first answer the places of the old Testament, and after of the new.  
Places out of the old Testament.  
They commonly allege from thence, such places as speaking of heavenly matters, and particularly of the forgiveness of sins, do use terms of doubting, & seem doubtfully to promise favour to penitent persons. Amongst which I remember not that they have alleged any more: then 2. Samuel. 16.12. Amos 5.15. joel 2.14. jon. 3.9. Saving that they have produced a place out of Daniel. 4. ver. 24. where indeed in the greek text, & in jeroms latin translation, there is used a article of doubting, as perhaps, or it may be, there willbe a healing of thy sins. Whereas the word that the Prophet useth doth in the hebrewe signify rather a manifest asseveration or affirmation, as though he should say, lo, there shall be an healing of thine error. This not only agreeing better with the Prophet's purpose, which as it was in the first part of the verse to instruct the king by holy counsel, to break off his sins through righteousness, his iniquities by showing favour to the afflicted: so in this part, he performing that that was prescribed in the former, to comfort him. This also being an usual thing in duties of obedience, and holy precepts delivered, to adjoin sweet and comfortable promises, that so they might see their labour and love in the Lord should not be lost. Neither may we think the Prophet, either to be ignorant of this in himself, or unwilling to propound it to others, that upon obedience of Gods will and sincere repentance, men should certainly find favour with the Lord, which he might have called into question, if he should have spoken so doubtfully. But les us grant that the words were commonly, or for the most part used to express doubting or distrust, will this follow thereupon that they would feign infer, namely that therefore Gods children should doubt of the forgiveness of their sins and eternal life. Nay, for first it is not clear and certain, whether Nabuchadnezer, to whom these words were directed, were an elected chlid of God yea or no: and we know that the question concerneth them that are called and justified and sanctified in some measure and so shall be eternally saved. Besides whether can we tell that that which was in him of terror and fear, were sound or hypocritical: or whether he continued, or whether Daniel, having extraordinary and many personal things also revealed unto him, foresaw what should become of him. In such cases we see, and to such persons many things may be delivered as if it were doubtingly, whereas with persons of other qualities and callings, other courses must be observed. But put the hardest, we have yet another answer unto this place namely that the Prophet useth this manner of speech, both to note the difficulty and the excellency of the things he required at the king's hands, men imagining, repentance converting to God, taking away of sins, etc. to be a very easy and slight matter, which indeed causeth them not to esteem, the grace according to the worthiness thereof, nor to strive thereunto as they should: and also to cause him, and in him all others the more to indeavoure. the attaining thereof, and strengthening of themselves therein, because things so hardly achieved and of such dignity indeed, would not be sleightely or lightly let go. And let this suffice or satisfy for this place. Let us come to the rest already quoted, and examine them.  
1 The first place is the 2. Sammuel 16.12. It may be that the Lord will look on mine affliction: and do me good for his cursing this day. They are the words of David to Abishai, who would very willingly have slain Shimei railing upon the king his master, and now flying from the face of his son Abshalon where unto over and beside that that hath been said before, touching the place of Daniel, we may add this: it is hard upon all the words of good men, to infer either the lawefulnesse of their speeches, or a doctrine either contrary to the truth of the word in other places, or not warranted thereby. For as that is true in Solomon, that where there are many words there is much sin, so that is likewise true that the Apostle james saith, he is a just man that hath not offended with his tongue. Many times fear, grief, hastiness, hatred, worldly love, and other passions carry them very far, as we may perceive not only in David himself, but in sundry other of God's children, as jeremy. Woe is me my mother, etc. chap. 15. 10. and Peter M. favour or be good unto thyself. Math. 16. Lastly he speaketh here but of an outward mercy, of which many a good man considering his own unworthiness, and how they are but promised upon condition may easily doubt, and yet offer no injury to God's grace, for he giveth these things as pleaseth him indifferently to the good and the bad, nor much discomfort to his own heart. And what is this to spiritual & heavenly geaces? all which as they do proceed from the free favour of god toward us in jesus Christ, so are they promised unto us, and propounded unto us absolutely and without condition, and therefore they now assured in themselves & ministering the more hope unto the hearts of the faithful. And if there be a condition annexed, as I deny not but sometimes there is, it is but for the better strengthening of us therein, whilst that he that promiseth us, giveth us strength to perform the covenants and condition, and so both we in his grace have the more certain assurance, and he might the more plainly and fully crown his own graces in us.  
2 The next place is Amos 5.15. Hate the evil and love the good, and establish judgement in the gate: it may the Lord God of Hosts will be merciful to the remnant of joseph. which place though it may in some sort be answered by that which is put down already if men will well view and mark that which hath been delivered, yet it shall not be amiss to add some particular thing for the further declaration and explanation thereof. The Prophet had to deal, with a strange kind of people, not only such as were given over to idolatry, and other particular iniquities, hatred of the Prophets; oppressing of the poor, etc. But such as yet notwithstanding justified themselves, and said that the Lord of hosts was with them. No doubt but they that were thus exalted in themselves and that without any cause had need by all good means to be humbled. And they that were thus hypocritical not only to deceive others, but to dally with their own hearts, and to think that God and iniquity could stand well together, had need to be sent back, & to be instructed, to sound their own souls well. And that causeth the Prophet to deal with them as he doth in this place. But what is this to god's people, who through his grace are restrained from these high and heinous iniquities? & who are so far of from deceiving their own hearts, in a vain imagination that notwithstanding their sin God is present with them, that stung with sin indeed and feeling the wrath of God against them for the same, they fear he will be absent from them for ever. Yea many times they do not only think it, which is very grievous to their own hearts, but speak it also which is grievous to other of God's people to hear, as we may perceive by many of God's Saints & particularly by David, in sundry Psalms.  
3 The other two places of joel. 2.14. & of jonah. 3.9. are for phrase & manner of speech both one, & may be sufficiently both cleared & answered by that which hath been said already. Howbeit it shall not be amiss in a word as it were to give them their several answers also. Though the phrase and manner of speech as hath been said before be all one, yet we shall perceive the persons of or to whom these speeches are delivered, as also who have uttered them to differ much. For that that is in joel are the words of the Prophet pronounced by the spirit of God & are not delivered, as to declare either that God himself doubted of his own work, & did not foreknow & soreappoint what should become of them for he is infinite, almighty, all-knowing, etc. and no such thing as doubting can fall into his nature, because he is every way absolutely good: or as though the Prophet were not persuaded of this, that they turning from their evil ways, God would return again unto them in love, and remove the evil denounced for he knew and believed, that all the threats of God were denounced under that condition: but having to deal with a people, as of a hollow & hypocritical heart, yea of a hard heart, and such as were frozen upon the lees and dregs of their own iniquity, and yet would make semblance and show as though they would repent, he speaketh this, not so much to work doubting in them of the Lords love towards them upon their unfeigned submission, and godly sorrow, as to let them understand that there is in this behalf no halting or dallying with the Lord, and that it is no small measure of conversion indeed, that in themselves must assure themselves, of the taking away of the punishments that were upon them, and of the continuance of God's favour for the rest of the time to come, he rather by this form and phrase, showing them what they should do, & moving them by the difficulty and excellency of the thing, to rear up their hearts to the hope of God's grace and promises, them stirring them up to any manner of doubting and distrust. The words in jonah are not jonahs' own words, which maketh the case somewhat more weak, because the words of a Prophet, specially when he speaketh as God and from God are more to be esteemed then other men's words: but the speeches of the king of Niniveh his Nobles and Council: who whether they were truly touched yea or no and so continued is not certain, or whether ceased for the time with the fear of judgement, as many hypocrites are and may be, and we see it particularly in Ahab (whose hypocritical repentance God was pleased to reward, with withholding the judgements from him in his time, as well as he did from the Ninivites then) did relent a little which is most likely. But from their speeches, that were no better graced, delivered also in the fear & feeling of God's wrath against them for their heinous sins, to gather doubtfulness and distrust in the servants of God, is not to gather grapes of thorns, or figs of thistles, which also is impossible, but even to fetch like from like, yea and if it were possible, from good and sound trees, such as it may be, the Ninivites were (but always understand that I mind not now to determine the question one way or other) to gather briars, thorns, brambles, & such other noisome and hurtful things. And this much both for all the places of Scripture, that seem to contain in them doubtful phrases & manner of speeches, and for these particulars, which in that respect they allege. Now we come to more special & several places of the old testament. 4 They allege a place out of the 9 of job, and as I take it the 21. verse, and that after this manner, out of their old latin translation as I suppose. Though I should be simple: my soul shall be ignorant of this matter. Wherein first we blame them for their bad translation. For it is thus in the original. I am upright or perfect, I know not my soul, etc. Where we are to mark, that when job speaketh of his uprightness or perfection, he meaneth it not as in regard of God, for he had said but in the next verse before this. If I would justify myself, mine own mouth should condemn me, etc. but as in comparison of them that pressed him so sore, and as in respect of his own defence, for he was free from those sins and offences, which they said he was afflicted for. And when he saith, he knoweth not his soul, he meaneth thereby that notwithstanding he were from fault & offence as in regard of them, yet he was well assured of this, that as in respect of God he was a very grievous transgressor, yea that there lay lurking within him, as he knew full well by the testimony of his own heart, many great iniquities, which the Prophet David calleth, psal. 19 secret faults: not that they were hidden from God, for his eyes see all things, with whom we have to do: neither yet because they were kept close from men. For so many times God provideth for his glory, and the good not only of them that offend, whilst they are not overwhelmed with shame, but of others also who by that means do not so easily slip and slide, as perhaps otherwise they would, but because also they were committed, and yet either he knew them nor, or could not remember them. Surely jobe meant nothing else but to show, that our salvation, hope, confidence, etc. stood not in ourselves, but in the free mercy and favour of God toward us in jesus Christ, which as it may appear by sundry circumstances and words in that chapter, and namely verse 20. before alleged, so it will more evidently break forth by the scope and drift of the holy man's speech: which that we may the better understand. we are to mark both what Bildad objected against him chap 8. and what he answereth thereto in this & the next chapter following. Bildad assayed to prove, that the afflictions which were laid upon job, were inflicted upon him for his own sins, and the sins of his sons. This job willingly granteth, as appeareth in the 2 verse of this 9 chapter. But yet saith he, what man is just before God? And this maketh him to say verse 3. that no man is able to answer him one for a thousand. And again verse 15. Though I were just yet could I not answer, but I would make supplication to my judge. And what is this else, but that others besides him have acknowledged every where, David Psal 143. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. And Paul. Though I know nothing by myself, yet I am not for all that justified before God. And so he declareth that just and holy men, must altogether distrust their own righteousness, as which can yield them no other comfort almost, but doubtfulness and distrust, and rely upon God's grace only, and by that even to lift up themselves against the judgement of God, knowing that even here that is true which Saint james saith, mercy rejoiceth against condemnation. But suppose this were not the meaning and that that translation of theirs were true and right, yet me thinketh that should make little or nothing for them in this behalf. For they can conclude nothing upon it, but this at the uttermost, namely that job complained, that though he were innocent yet his soul felt not it, because it was as it were rend in sunder, and overthrown with the scourges of God. And though we should, grant, that the place were to be understood of jobs innocency in itself, without respect or comparison, and namely of this that by reason of the hardness of his affliction and sore chastisement: he could not feel it, yet will it not help them, for no man can certainly say, that he is altogether innocent, sith no flesh living is without sin, but every one transgresseth, and as it is said in the epistle of S. james, in many things we offend all.  
5 An other place they bring out of Pet. 28. verse 14. where it is said, Blessed is the man that feareth always. Where first we say that fear and doubting differ, and that not only as in regard of name & title, but as in respect of effect also: for doubting breedeth distrustfulness, as one vice engendereth another: whereas fear worketh care, circumspection reverence, and many other good things beside. And therefore it is il done thus to wrest the scripture, and to labour to make it to speak that, which neither the words as we have heard already, or the sense which we hear anon will bear. Now for the meaning, I doubt not but Solomon in this place meaneth the fear, that we commonly call filial, childlike, or such as is or should be in children towards their parents, which besides that it hath adjoined with it a reverent love, & loving reverence towards their father's mothers etc. it worketh also in them carefulness not so much to do the good things enjoined them for so it may be they lack ability and power as to avoid indeed the evil things their parents have forbidden them, & they know will displease them. And because God is our heavenly father and far exceedeth all earthly friends and parents whatsoever I doubt not, but even the same is meant here towards God, yea there is as a man may say commanded to be in us, a fear acknowledging and feeling God's judgement and wrath against sin, and working desire, care and watchfulness, to shun all corruption either in religion or in conversation, because with such things God is highly displeased. And for as much as there are two common faul●s amongst other, in the corrupted heart of all Adam's posterity, the first is carefulness and security, by which men are drawn, to make small account, if not to contemn, the wrath and displeasure of almighty God against sin. And the second is pride and presumption, thrusting men forward not only beyond the bonds of their places and callings, but even into confidence of their own wisdom, power, righteousness, etc. both which sins bring forth this bitter effect, that gods judgements, are little or no whit at all regarded as we may see in Phatao, and his secure and proud people, I doubt not but that the spirit also commending unto us in this holy sentence, the reverence and fear of almighty God, went about therein even to express these as other sins. By which we may see that this must needs be the meaning of the place, namely that we should always carry about with us, a holy and continual care, watchfulness, yea and if we will fear, that we sin not or offend against God, nor in any respect if we can fail in our duties, either towards God or towards our neighbours, or towards ourselves: as though Solomon should say, Blessed is he that feareth much continually. For so much I think will the text itself bear, both in the words of it, and in the conjugation that the verb is used in to wit that he sin not or offend against God, and his holy commandments: and that lest he should be forsaken, and cast away from God. And me thinketh I have two reasons, of this sense. The one from the word itself turned here fear, which doth not only signify fear of evil, whether it be the evil of punishment or of sin, but also to fear with reverence, and that not only of the thing or party feared, but also as in regard of him that doth fear: he being drawn thereinto, not only by the duty he oweth as in regard of his own base and weak estate, but even as in respect of the reverence and excellency of him before whom he trembleth. And from hence is it that Genes. 31. ver. 42. God is called the fear of Izhak. The second from things proceeding or going before in the text, and also from the latter part of this verse itself. He had said in the verse next and immediately going before this: he that covereth his transgressions shall not prosper, but he that confesseth his sins, and forsaketh them shall find mercy: and thereunto he adjoineth this saying, blessed is the man that feareth much continually. As though he should say. He that by a godly fear is drawn to the unfeigned confession of his sins, and to the loathing and leaving of the same and by loathing of them to sincere repentance, is in a happy and blessed estate, though perhaps his own heart for the time present, or men of the world continually will never think so, yet blessed and happy must he be, because God hath so pronounced it. In the words following he saith, but he that hardeneth his heart shall fall into evil. We know this is usual in these proverbial sentences, that one of them is opposite to another. When therefore he had said, blessed is he that feareth much continually, & by & by addeth, but he that hardeneth his heart etc. he plainly declareth, that in the first part of the verse he mindeth to commend & set out such a fear of offending and displeasing god, as is opposite to hardness of heart, contemning god, wherefore doubtless he mindeth to signify the secure & proud persons, such I mean, as not being moved, neither by gods commandments, nor threatenings, lay the rains in their own necks & follow their pleasures shall surely fall into wrath and punishment: whereas on the other side they shall have good success, that fear god, and are loath wittingly on willingly as we say, to offend and displease him. And this I take to be not only the meaning of this sentence here: but almost in every place of the word, where it is said. Blessed is the man that feareth that Lord. Where also we are to know further, that such sentences are propounded unto us, not to strike doubtfulness or distrust into the hearts of believers, which being in them naturally, & through the remainders of sin God laboureth by so many means to remove from them, as the promises of the word, the participation of his Sacraments, the pledge & powerful working of his spirit etc. For so god in his words and deeds should be contrary to himself: and we must so expound his word as we find no contradition in the places themselves, nor load him with any opposition, who in his own nature & in his word also is always but one. But in them that setting before their eyes, on the one side, their own weakness and wants and on the other side the good that God requireth of them, they might not only depend wholly of his mercy, and no way swell with the confidence of any gift that they have received, but also strive according to the measure of grace vouchsafed unto them, to do that that the Lord requireth at their hands. And what will this serve to uphold doubtfulness or distrust of heart in God's children?  
6 The last place that they allege out of the old testament, which hath any marrow or strength in it, is in Ecclesiastes or the book of the preacher cha. 9 ver. 1. which they turn and expound after this manner. Man knoweth not, whether he be worthy love or hatred, that is to say in the popish language, & as they interpret it, whether he be in the grace or favour of God yea or no. Where first we may not dissemble this, that as in other places so here, they descent from the original verity, both in their translation & in their sense. For these words are in Hebrew thus. Even or either, love, even or either hatred, knoweth not man: all which is before their faces. Whereas we may perceive, in their translation they add the word worthy, which is not there to be found: and in their interpretation or sense they add God and his favour or hatred, there being not in this part of the text any of the names whereby god is called in the old Testament. But before we come to deliver that which we take to be the true meaning of the spirit here, me thinketh that even the text as they turn it, will not evince that, for which they allege it. For though we should grant them, that love and hatred should in this place be understood of god's love & hatred towards men, yet this me thinketh we may say of it, namely that we must needs understand it either of men that are ignorant of God's word and unbelievers or else of his love and hatred towards such, as of whose faith we doubt not: for between these two there is no mean, neither are there any other sorts of people in the world. To refer it to the incredulous, & to understand it of them, there is no reason. Because he that cannot lie hath told us, he that believeth not is condemned already, because he believeth not in the name of the only son of god: & sith he hath given the judgement, we judge not according to ourselves, but according to his truth that cannot err. And besides he that believeth not the gospel, as he knoweth not god himself with effect and fruit: so he knoweth not neither for himself nor for others, those whom God loveth or hateth, or of what force his love and hatred is. We must therefore understand of the faithful & believers: who though they cannot judge of other men, specially by their outward estate, of which it seemeth Solomon speaketh here, whether God love any man, or hate him, yet concerning himself, or for God's love or hatred towards him, he cannot either be ignorant or doubtful of it, because he knoweth and feeleth the love of god towards him, as an adopted child, and that by better proofs and pledges, then outward mercies, as we may perceive not only by the 7. verse of this chapter, where he saith, go eat thy bread with joy etc. for god now accepteth thy works. but also by this of john, in his first epistle fourth chapter. Herein was the love of God made manifest amongst us, because God sent that his only begotten son into this world that we might live through him, and sundry such other places. And therefore this is a non sequitur, as we say in the schools or an evil favoured argument. By outward things men cannot determine of God's love or hatred, and therefore we cannot conclude of it out of God's word. What and if a man should reason thus? In the same books Solomon saith, we cannot by outward events see a sensible difference betwixt man's soul and beasts life, because the end of either is alike, therefore we can by no other means discern the difference; it were false, and indeed would not hold or follow. By all these things than we may perceive that howsoever we understand this place, of the love or hatred of God towards men, that yet it will make nothing for the Papists, to establish their doctrine of doubting, touching the grace of God and the free pardon and full forgiveness of our sins. That we may take no advantage of this, that Papists affirming, that such as offend against their consciences, do well enough know, that they are under god's hatred, and God is angry with them do by this doctrine cross their own sense and interpretation. And again it that be true in offending parties, why should they enjoin such as are turned to God, and do unfeignedly repent them of their sins, to doubt of the grace and love of God towards them. But let us return, and deliver the true and natural meaning, and see whether that will help any whit at all. I know that both jews and Christian expositors also do give divers senses of this one place, but to me, this following seemeth most right. In this chapter as I take it, he dealeth with such a sort or kind of administration or ordering of things in this world, as is beyond man's reach: & he setteth it out by sundry particulars, the first whereof is contained in this first verse, and some of the verses following, and indeed respecteth men's persons, and the several events and successes that follow them. And yet in this first verse he doth not only declare, the judgement of flesh & blood concerning the persons themselves but also expresseth what he himself conceived of it according to truth and godliness. This is it then that he meaneth, that having set his heart not only to search into these things, so far forth as he could by any grace in himself from god but also to speak of them as time and occasion served, he found by experience that he was so far of to shut God out, from ordering and disposing of all these men and their matters, that he took it rather for fury and madness in men to think otherwise, specially seeing both men & matters plainly say that there is nothing be it never so small, but that all and every one of them are governed according to the beck and good pleasure of almighty God. And as for man himself he was so far of from guiding & governing these things that either he knew not his own estate in the things themselves: or else if he had them, whether they were things worthy either to be beloved, or to be hated, he could not tell how to use them. Now what will this avail to prove doubting for our good estate and forgiveness of our sins before God, whereas it speaketh that the unregenerate, whose beastly blindness and blockishness is so great, that neither can they discern of God's administration & government of their own estate and condition, nor of the things that God in mercy or judgement hath been pleased to lay upon them? Surely they are so wide, and indeed unnatural & unreasonable, that from mere natural men, will judge, of those that are enlightened and sanctified from God. But we will leave this, and proceed to the sifting, examining, and answering of such places as they produce and allege out of the new Testament, specially such as they make most account of and press most, as they that must bear the stress of this cause.  
Places out of the new Testament.  
1 The first place which they object out of the new Testament, is Rom. 3. verse 28. which they turn thus, We think that a man is justified by faith without works: and thereupon they infer and enforce that sith the Apostle useth the word of thinking, that therefore no man can certainly affirm concerning his own justification. But we have many exceptions against this interpretations as first that though it be so in the old latin translation, yet the word that the Apostle useth in the original, is of a more sure and certain signification. For the word signifieth to reason or to gather together, or out of the premises to put down, a collected or sure assertion, and the same to deliver also in words or speech. And this almost all the greek interpreters, the best expositors of their own words, have observed and specially Theophilactus who turneth the simple verb that the Apostle useth, by a compound which signifieth by reasoning to evince together, and out of such things, as were not only probably but truly put down, necessarily to effect and conclude. But suppose we had not this in just and sufficient answer: yet we know and believe, that there is great difference, between doubting and thinking: the one always containing in it and under it uncertainty, and the other many times having certainty adjoined with it. For though we will not deny but that sometimes in the latin tongue, the word to think is doubtingly used, yet we shall find in good and approved authors, that very often it signifieth after the propounding of divers opinions, and sentences to choose out that which a man will affirm and maintain. And so we doubt of it in this place, it implieth not a doubtful and uncertain imagination, for in a matter of so great importance, the Apostle would not deal so sleightely with the Church and the members of it, but an assured and steadfast affirmation, which as yet may appear by the nature of the greek word above mentioned: so me thinketh it is confirmed by the weight of the cause or matter the the Apostle hath in hand, which is free justification through faith in Christ: of which howsoever sometimes some good men in the weakness of their faith, and beholding of their own unworthiness may or do doubt, yet the doctrine of it, was, is, and ever shall be most sure and stable. And therefore unless they would continually confound the terms of doubting and thinking, this text or testimony will do them no good. And if it should be of such a doubtful signification always, then must it so likewise in all places, for that which is so at all times is the same every where, and cannot be varied, as in respect of difference or distance of place. But that cannot be so, for we shall see this word in other places, & namely in some places of this epistle, cannot admit or receive this doubtful sense, and therefore not hear neither: we will but take one in stead of all, namely, Rom. 8. verse 18. For I think that the afflictions of this present time, are not worthy of the glory which shall be showed unto us. What shall we think that the Apostle doubted of this point: whether that our sufferings here and the glory to be revealed in the life to come were unequal, surely he knew and felt well enough the great odds and difference that is betwixt them, and that maketh him in another place to say, our light affliction which is but for a while, causeth unto us a far more excellent and eternal weight of glory. And I suppose verily the grossest papist in the world, and greatest meritemonger amongst them, would not defend this, that there is a party, between the sufferings of all or any of the Saints and the infinite and incomprehensible joys of eternal life. Besides what Logician is there that seethe not that there is in this argument, falacia homo nymias, that is as we may say of the equivocation or doubtful and divers signification of the word to think, which though sometimes & in some places, it may signify to doubt & yet that hath been showed on this part, yet here for the reasons above alleged, it must signify certainty and assuredness, though not of the feeling of this truth always in the hearts and minds of the godly, who sometimes feel it and sometimes not, yet of truth and certainty of the doctrine itself, which can be no more uncertain, then God himself from whom it commteh, or them the spirit itself, by which the Apostle preached & delivered the same. To conclude, this is the plain meaning of the Apostle: that from the former disputation, or points that before had been handled, he did necessarily gather, & finely conclude, that a christian or faithful man, was justified through faith in Christ, and not by the works of the law. And good reason he should conclude so out of the premises: for he had before evinced & proved this, that all men whether they were jews or Gentiles, the Gentiles without the law, & the jews by & under the law were sinners and transgressors of the law, & therefore destitute & void of righteousness in & of themselves: & righteous they must be if they would be saved: but that they could not be without Christ's righteousness, & the same apprehended by faith only. And therefore be might safely infer & conclude that he did.  
2 The second place which they bring out of the new Testament, is out of the 9 chap. of the Epistle to the Romans ver. 20. where it is said. Be not high minded but fear. therefore say they, we are to doubt of God's grace and favour towards us. But we answer. First that this is such a fallacy of homonymy or equivocation of words as the former. For fear doth neither always, nor yet for any thing that they have said for the most part imply doubting. What difference there is betwixt these two terms hath in part been showed already, neither need we to insist thereupon now. The badness of this reason may appear by this. We must fear always: therefore we must doubt continually. If any should say so, it were a bad conclusion, unless a man would or could prove fear and doubting to be terms convertible. Fear we know is urged & pressed upon us in the word, not so much to work doubting in us either concerning god or ourselves supported by him, as to cause us unfeignedly to reverence his majesty & carefully and circumspectly to walk as in regard of ourselves, and by reason of our spiritual and bodily enemies also. And he that either knoweth the nature and signification of the words, or observeth his own heart or ways well shall find this to be the thing that God aimeth at, when he so much calleth upon us for fear, rather than to entangle the hearts of his people with doubtfulness or distrust. But concerning the place itself we are to know that the drift and purpose of the spirit by the Apostle is, to humble the Gentiles, whose election from before all times and vocation in time, God hath been pleased in those days & the age of the world, to manifest unto themselves and others, which favour as they behold practised to themselves so with all the same a judgement of casting of from God exercised and executed aghast the jewish nation, who not long before, of all the nations of the world, in the generality or body of it had been the only peculiar people and inheritance of God. Now knowing that the Gentiles, on the one side with their own graces vouchsafed unto them, and on the other side, with the judgement of the Lord exercised upon the jews, might easily be puffed up above measure, he assayeth to keep them under, and to prevent the extremity of presumption or pride, which he doth by these words saying, Be not high minded, but fear. Using fear not for doubting for that had been to have drawn them from one vice to another, but for reverent and humble carrying of themselves in the midst and multitude of those mercies that God hath vouchsafed them, for the better effecting whereof he useth in that place and inferreth also many arguments drawn both from the jews and Gentiles: as if the fall of the jews were the riches of the Gentiles, how much more shall their fullness be it, and their assuming again: and those legal and metaphorical speeches of the holy first fruits attributed to the jews of wild olive trees grafted in their stead spoken of the Gentiles, and such like do plainly show the same. So that here we may see we are not commanded or exhorted, to doubt of God's grace and favour towards us touching our election, salvation, forgiveness of sins, etc. For they are all sure and certain in God even as he is in his own nature and in the truth of his promises, as they are manifested unto us in his word, and sealed up in Christ's death, though we sometimes come short by reason of our weakness feebleness and wants in the apprehension and application of them to ourselves: but this rather we are admonished of, not proudly to be puffed or stirred up, as in nature we are wont to be, neither yet to lean unto our own wisdom, righteousness, holiness, etc. which is nothing that we take and think it to be: neither yet to rejoice of it as before God, for all in his sight is as a filthy and stained cloth, nor to be puffed up in it, as in respect of other men, because we have nothing, but we have received it, and having received it there is no reason why we should brag of it, and besides that which we have is far short both of that it should be and that many other have received above us. But rather that we should confess, as our own weakness and unworthiness on the one side, so God's grace and goodness towards us one the other side. And this may we perceive by the words which the Apostle had used a little before saying, Boast not thyself against the branches: and if thou boast thyself, thou bearest not the root, but the root thee. And therefore this fear, that the Apostle commendeth and commandeth here is not the same that doubting is, but is opposed to contempt & pride, & in as much as if he should say, modestly, soberly, and carefully fear and reverence god, lest otherwise through carelessness, contempt, pride or otherwise, thou that art a Gentile provoke him to manifest judgement against them, as he hath done against the people and nation of the jews, his first beloved ones.  
3 A third place objected is, 1. Corinth. not the 12. as some of them say but the 10. ver. 22. in these words. Wherefore let him that thinketh he standeth, take heed lest he fall. Therefore say they we may doubt of gods grace towards us etc. But I beseech them to tell us from whence they will fetch this conclusion: as whether from the particular words, or from the general drift of the place. If from the words which are they that will prove this wooden conclusion: by these words, him that thinketh he standeth, he meaneth doubtless such a one as is wise in his own eyes, and having confidence in himself, imagineth he is strong and able to stand, when other men are weak, and ready to fall. So that he signifieth and setteth out here by proud and presumptuous persons, who have no familiarity or acquaintance with doubting or distrust, nay are so far removed from that, that they are transported to another extreme, namely to haughty and proud imaginations concerning themselves and their own strength. And where he saith, take heed ye fall, it would be marked that he said not so much as fear, much less let him doubt, but let him beware, or circumspectly look unto himself. And good reason there is he should do so. For none are more nigh danger, than those that are wise in their own eyes, and presume upon their own strength, because when they think best of themselves, they think least of that which may betide them, and so be soon entrapped in sin through security and carelessness of their own estate, or the malice and power of their enemies that rise up against them. Besides it is not only probable but certain, that by falling he meameth not utter falling from the grace of God, for that can they never come into that are his, for those whom the Lord loveth, he loveth unto the end, but slipping or sliding into sins and transgressions, and those neither not of the highest degree, but of the meanest nature, which he calleth afterward temptations appertaining to man, which though in their own nature (as any other sin should) may dismay us much, yet should they not work as in respect of God and his goodness towards us doubtfulness in us, because those whom he loveth he loveth, as we have heard already unto the end, notwithstanding the weaknesses and wants that be in them. And the drift of the place will as little avail them. For by that which goeth before, as also by that which followeth after, we may see, that the spirit laboureth nothing more than this to draw the Corinthians from security, to heed and carefulness which he doth, as by propunding unto them, ancient examples of God's wrath, against a people, that had very great privileges, and tokens of God's favour, so by this also, that they having a more plain declaration of Gods will then the other, should thereby learn to be more wary, lest otherwise not the like, but greater judgements should break forth against them, by how much Christ was more plainly manifested amongst them. And yet lest one side, they might flatter themselves to much, & so not so carefully withstand Satan's subtleties as they ought, (for men that imagine more of themselves then there is cause why, are commonly careless: or on the other side think that this dealing of the Apostle was somewhat rough & hard, (into which fault, when men are friendly admonished by them, that love and care for them, they easily fall) he doth so with one hand by admonition labour to prevent security, that be doth with the other raise them up to comfort, lest they might imagine or think that he made them altogether like to those wicked people of Israel that perished in the wilderness. Now what is there either in the one or in the other, that favoureth of upholding doubting? For carefulness one the one side, and comfort one the other (both which are the things he propoundeth here) are such as have no familiarity or acquaintance with distrustfulness or doubting. In a word the Apostle here dealeth against carnal confidence and security enjoining us that we rely not to much upon the graces that God hath bestowed upon us, or flatter ourselves in careless security, or stay ourselves upon our present estate, or foolish conceit and opinion that we have of ourselves: but rather that acknowledging our weakness faintness and unworthiness, and also God's grace and goodness towards us, we should labour to live in the fear of God, and combating against our corruption and flesh, we should crave God's aid and assistance against sin and Satan If the Apostle here then had forbidden the Corinthians to trust in the promises of God, it had been somewhat, but he is so far from that, that here he blameth them, for being so much puffed up in the vain confidence of flesh and blood, and provoketh them rather to modesty and lowliness. And what is this to distrust or doubting which is that they must prove or else nothing.  
4 They allege a fourth place out of Phil. 2. verse 12. Work out your own salvation with fear and trembling, therefore say they men must doubt of salvation. etc. But this hath no more pith or marrow in it then the former. Why may we not as safely allege it for free will and power not only to do good but to merit also as for maintenance and upholding of doubting ad distrust. The commandment seemeth to be plain for the one: but the words of fear and trembling are not so sufficient for the other. As therefore the commandment implieth not ability in parties commanded, to do the thing or things enjoined, but rather showeth what God requireth: so the words of fear and trembling, do rather tend to breed carefulness and circumspection, than doubtfulness or distrust. And indeed if we should respect the words themselves, specially the commandment: we shall see that the place rather yieldeth argument of confidency and boldness then of doubting and distrust. For if the commandment will infer power in ourselves to do the thing commanded, and we know that that which is in our own hands we easily trust unto, and make no scruple or doubt of it, it will follow thereupon, that howsoever fear and trembling may seem in their sense to imply doubting, yet power to work salvation being in men themselves, will quickly expel that conceit unless they mind to hold, that a man at one and the self same time, occupied about one and the self same object, and having but one truth or way to lead him thereto, may yet doubt of himself and presume of himself. But the truth is, that the self same spirit, that for taking away the conceit of man's free-will and power, presently addeth it is God that worketh in us both the will & the deed according to his good pleasure, doth in many places of other his writings, & particularly in this epistle say, for the removing of doubting, that he is assuredly persuaded that god that had begun this work in them, would make it perfect even until the day of jesus Christ. Now what word is there in this text, that will imply doubting. If it be any it is fear and trembling: but they (as we have heard already) import no such matter, but rather signify reverence of God, and a certain kind of childlike awe, and loathsomeness to offend, or displease so gracious a father as our heavenly father is. Me thinketh we may well expound this place by a sentence of the Prophet Psal. 2. Where he saith, serve the Lord in fear, and rejoice before him in trembling. what doth he mean thereby, doubting? no surely, for the Apostle james telleth us, that he that wavereth or doubteth receiveth nothing at all, but as he is inconstant in all his ways, so he is sent away empty hearted and handed from God: but he understandeth childlike fear, which is always adjoined with faith, and is opposed not to doubting, as we have noted already, but to carnal security and carelessness, which vain confidence in and of ourselves worketh in us. These men belike suppose that faith and fear cannot stand together: but they are deceived: for the faithful may both fear and believe also, yea and enjoy comfort and consolation to, according as they respect either themselves or God, or consider in God a supreme Majesty, which may cause them to fear or tremble, or behold in him largeness in promise, & faithfulness in performing, and so not only believe in him but rejoice also. In a word the Apostle mindeth not to command men, to doubt of god's grace & their own salvation: for that had been directly contrary to the truth, that he had in other places delivered, and all coming from one spirit, and the same always constant & like unto itself, it could not be so repugnant: but either he commandeth fear to offend and holy care and endeavour to avoid sin, specially against our consciences, and a desire to live unto god, that is to say, godlily, righteously and soberly in this present evil world, we not doubting and distrusting God and his promises, but being jealous over ourselves, & that not amiss, & suspecting our own strengths, he would have us wholly & only to depend upon god: or else enjoineth such fear and trembling, as respecteth not God's grace & mercy, as though he would not for Christ's sake, forgive us our sins believing in him, but our own weakness and infirmity, willing us to keep a good watch thereof, lest we offend & be wanting in our duty: on the other side if any thing be forbidden, it is not faith or trust in God, touching the forgiveness of our sins, but carnal security, he telling us that so far forth as we respect ourselves, or our own strength or stay thereupon, we have good cause both to suspect ourselves, and to tremble and fear because by nature we are full of wavering and inconstancy: and easily urn aside and fall away, unless God underproppe us, and bring us back again, when we have strayed. And he that hath but half an eye as we say, and will well view and consider the text itself, shall see, that no other thing than this can be gathered out of it, and much less that gross conceit of doubting and distrust. But let us proceed.  
5 Some other places they seem to make show of, as if it were to monster out of the new testament, that so they might in appearance of multitude, make strong that which in truth and goodness of cause can never be upheld. To touch them all would be tedious and indeed needless to, because nothing is or can be said out of them, which is not of the same nature that the former: and yet one or two more, which they make the greatest account of, we cannot or will not omit. 1. Pet. 1. verse. 17. They find and urge these words. Pass the time of your dwelling here in fear. Whereunto we say how oft will they press this cram or colewort, more than ten times sodde? I call it so in the sense as they allege it and not otherwise? how often shall we tell that fear and doubting differ? or when will they themselves show that they are all one? He that will look well into that which goeth before, from the beginning of the chapter, alleged hitherto, and to that which followeth after shall perceive, that Peter's purpose was, to comfort and instruct, and not to work doubting and distrust. And for this cause he had showed, that we that are by nature sinners, have yet through God's free mercy obtained this favour, that we are from before all times elected, and that by the strength of the eternal decree, as if it were by a second creation, we are become Gods sons through Christ, by whose spirit also we are inwardly changed, and outwardly likewise renewed, & all through the ministry of the word, & the blood of jesus Christ that as he rose from the dead, so both here in this life we shall rise to newness of life, and in that which is to come to heavenly and everlasting glory. The way whereunto, he showeth to be such afflictions as we suffer in this life, for the testimony of Christ. Which because they are not many times so taken to be, nor so well and comfortably borne as they should be, he doth not only show us that God in the midst of our sufferings, replenisheth us with unspeakable joy, but also giveth us two props to uphold our hearts: true faith in the promises of God: and assured hope & patiented looking for the life and joy that is to come: giving us also to understand, that even the fruits of obedience which we yield in this life, are sure pledges unto us of the soundness of our faith. And what is here that commandeth us to doubt, or rather that propoundeth not assurance unto us: the grace of God's eternal election, jesus Christ's shedding of his blood, the inward & outward sanctification of the spirit and word, a lively faith, a certain hope, a sincere obedience, and what not all testifying unto us, not only the vanity, but also the falsehood of this popish assertion. So that we may see, he is so far off from ministering matter of doubtfulness and distrust, that he rather yieldeth strong consolation, and by means thereof a peaceable and mighty persuasion, of God's grace and assured goodness toward us in Christ, dealing no otherwise here, then as Paul hath done in sundry places before expounded, namely opposing fear to fleshly security (which as we have heard to much trust and confidence in ourselves bringeth forth) and not opposing it to doubtfulness & distrust, which is set against the grace of god, and the assured trust and hope that we have concerning our salvation. Which as we may perceive by that that goeth before, some thinketh it will be evicted to that which followeth after, for presently he addeth, knowing that ye were not redeemed with corruptible things as silver and gold, from your vain conversations by the traditions of the fathers. Where we say, that with the fear he wished them to have, he coupleth this excellent knowledge of our redemption in Christ: that as in the ministry & matter itself, theris all assured certainty, so in our sound knowledge thereof all doubtfulness and distrustfulness might be avoided, because they seldom or never fall out, but in things which are not surely known, steadfastly believed, or well and effectually felt.  
6 To this they adjoin another place, out of the first chapter of his second epistle, verse 10. where he saith. Wherefore brethren give rather diligence, to make your calling and election sure. Therefore say they, the faithful cannot be assured of their salvation. But we say this is ill inferred, and as we shall hear anon no such thing to be gathered from it, but the contrary rather. All doctrines must be gathered either from the general scope of the place, or from the particular words, wherewith that matter is delivered. Let them take which they will and gather it if they can. The purpose of the Apostle, in the verses which go before this is, alleged, to provoke them to steadfast faith and the sound fruits thereof, for the better stirring of them whereunto he useth two special reasons, the one from the fruit and profit, that they themselves and others should reap thereby, and this is verse 8. the other from the miserable estate of them that are void of this precious faith, and the sincere fruits and effects thereof, and this is verse 9 upon which in this tenth verse, he inferreth a conclusion, as though he should say, sith through faith and tha fruits thereof, not only much evil is avoided, but grace and goodness communicated, and by those fruits our calling and election, is approved to others, and sealed up in ourselves, and sith this is the only way into Christ's eternal kingdom of which he speaketh verse 11. surely it will well beseem and become us to be wholly carried this way, unless we willbe counted, either fearful contemners of grace and goodness, or else desperate casters away of ourselves. Now what is there here that may serve to allow of doubting? or rather may not be turned the other way to uphold assurance of heart and of hope. And the like may we say for the words: which of them is it that will yield them any strength? The word brethren is a word of love, and no doubt ministereth much comfort and assurance to a godly mind (and therefore no doubt) when they see themselves so reputed and taken of them that are indeed godly, and in some measure very well able to discern, in both which respects Peter no doubt of it was a rare man, and therefore that term could not but consolate. If they will press the term, diligence: who seethe not the marvelous difference, between this, and that that they would have should be meant thereby? who ever heard diligence used for distrust or doubting? it implieth laborious care and industry in & about the thing we would obtain, which commonly also because it is of commendation, addeth an edge unto men's strive: whereas distrustfulness or doubt, maketh them either utterly to desist & leave of, or else to strive with such faintings as there are many times easily overcome. For calling, election, & making sure, they are quite and clean contrary: as all which indeed are from God, and therefore are of the same nature that he is unchangeable, which causeth the Apostle Paul in another place to say, the gifts and calling of God are such as he can not or will not repent himself of. Rom. 11. The word of making sure is not as in respect of God, for all things that he hath determined from before all times are certain and sure, & shallbe accomplished in time, but as in respect of other men and of ourselves, who may easily be drawn (but whether well yea or no that is the question) to suspect ourselves, and to pronounce hard sentence against others in the sins we commit: the Apostle showing that this is one good mean, either quite and clean to remove that temptation, or so to mitigate it, as it shall never master us, studiously, carefully and diligently to follow sanctification and holiness, without which no man shall see God. Wherhfore rather certainly then doubting, may be crawne and gathered out of this place. For if faithful people should diligently and carefully labour, to make their vocation and election sure and certain, which they are enjoined here, they may then make it sure and certain yea no doubt they do in some measure make it sure and certain, which they do indeed when they proceed in piety, and grow up in godliness, & the sound knowledge, steadfast faith, and unfeigned obedience to God's holy will. For look how much the more thoroughly they enter into the kingdom of Christ, or as the scripture saith are engrafted into Christ, with so much the more earnest study, desire, & diligence, they grow in grace, & prosper in the points of gods religion & christian life. Now where we say they make it sure, we must understand still, as we have already touched it, in respect of God whose purpose according to election is sure and so remaineth, as the Apostle saith, Rom. 9.11. But as in respect of ourselves and our neighbours. For by the works that God commandeth in his law (of which no doubt of it the Apostle Peter treateth in this place) we may as upon outward testimonies, fruits, and effects certainly conclude concerning faith: and by faith determine touching the spirit of God that dwelleth in us, and so by consequent also, concerning our calling & election. For which purpose see, Romans 5.9.14. 1. john 3, 24. and contrariwise also as appeareth Mat. 7.16.17. etc. Indeed I confess that this proof and confirmation of them is not the first or principal, for that is the inward testimony of the holy Ghost, bearing record unto our spirits, that we are the sons of God, but yet it is a secondary one as I may say, by which we may not only probably, but charitably gather of others that believe, and certainly conclude and determine concerning ourselves, in as much as our own hearts and the sincerity thereof, and our own fruits and the soundness of the same, are or should be better known unto us, than to all the world beside. We see then, that that which in the hands of our adversaries, hath not so much as the semblance of a sword to scar us, being turned upon them is of steel and very piercing, to run through the sides of that corrupted cause which they uphold: but such judgements must they fall into, that labour to obscure God's glory, and to dismay and discourage the minds of God's people, that they in the soul should be in the same state either that the Midianites were of whom we read in the book of judges, that the Lord set every man's sword upon his neighbour and upon all the host, or else as Saul did, namely take a sword, and fall upon it, and kill themselves.  
4 The last place is out of the first epistle of S. john chap. 3. verse 21. If our heart condemn us not, them have we boldness towards God. Out of which they reason by the contrary thus: then must it needs follow, that if our hearts do condemn us, we have not bolnesse towards God: and if not boldness then doubting and distrust. But we answer that the inferrence upon the contrary is not right: for as boldness and not boldness are opposite: so we cannot always safely infer, upon not having boldness, distrust, or doubting, because there are many things beside, as reverence of the party with whom we have to deal, fear and shamefastness in ourselves and loathsomeness that standers by, many times should be acquainted with our states or suits, and sundry such like which may for a time dash us in ourselves, & yet not take a way from us for ever all hope to speed, which in deed is doubting or distrust But to the place itself: The purpose of the Apostle is as I take it, that the grace of adoption and newness of life which God vouchsafeth unto us, must be testified by good works and particularly by sound charity and love towards our brethren, which as he commendeth for many respects so specially for sundry good effects it hath: as first, that thereby we understand, that we are indeed God children, and his is in the first part of verse 19 Secondly, thereby we may have a peaceable and quiet conscience, and this is in the last part of verse 19 And this boldness and quietness of conscience, which is the second effect of sound love he commendeth by the contrary namely trembling of heart, with which they must needs be disquieted, that are subject to it: for how can it be that he that knoweth he hath God for his judge, and not for his father (as the faithful people only have him so) can be quiet in mind, being in his own heart guilty of horrible sin, as against God himself in heaven, so against men upon earth. And therefore we may safely say, that a wicked person is either not at all quiet; or else the grace that he would seem to have, is nothing else but security or senselessness: and this fear is amplified by comparison of the greater, namely God and his judgement: into which amplification he entereth, not so much for them to whom he wrote, though it may be true they had some need and use of it, as for others that would not easily be brought to feeling: that so stung either with the testimony of their own heart, or with the greatness of God's wrath and judgement against them for sin, or with this terrible and heavy threatening, or with some one thing or other, they might stoop & learn to be humbled. Now what is this to doubting specially in the faithful, whom john laboureth to raise up to an assured hope, by their faith towards God, and love to the Saints or brethren: or if you will to the wicked, what is it to them who for the most part, are so far from doubting, that they almost fear no evil: either here or else where, but as if it were being in a lethargy or dead sleep or senselessness, pass three days without fear, yea without conscience? But if this either do not please or satisfy, we may say further: that he speaketh here of a set purpose that men have to do evil, or to sin as we say against conscience: he meaning that such manner of persons so long as they continue in that persuasion and practise also that they can hardly or not at all determine touching the certainty of our salvation, by the testimony of their own hearts, because they have a sting within them that witnesseth the contrary. For this we must know that faith and a good conscience are unseparable companions, and go as it were arm in arm together, as the Apostle showeth. 1. Tim. 1.19. Yea and that the fruits accompanying them are never utterly sundered from them, but at some one time or another are to be found in their measure, where the things themselves are: and that therefore they that have a good conscience have boldness towards God and are well certified of his grace and their own salvation thereby. And that this in his meaning indeed it may appear by sundry words before going, as when he saith, By this that is true and sincere love to our brethren, we know that we are of the truth, that is belong unto God, whom he signifieth also in the words following, when be saith, and shall before him assure our hearts, which assurance bringing with it peace, and tranquillity, cannot but shut out and kill as it were all doubting. And again in the words following when he saith hereby we know that he abideth in us, even by the spirit which he hath given us. And therefore we may see that this place weakeneth our adversaries doctrine, rather than that it doth any manner of way confirm & strengthen it. But if they will further urge it as some of them do, and say there is no man, but he is accused in his heart, and conscience and therefore no man can have confidence or boldness before God. We tell them, first that the argument followeth not, for though the antecedent be true, that every good man especially is stung more or less yet the consequent is not good, because thouhh it be true that as in regard of himself and of his sin and unworthiness thereby, he can have little or no assurance, yet as in respect of God, his word, his spirit Christ's absolute obedience, etc. he may have hope and boldness. Secondly we say that it is no good or sound reasoning to reason from the facts of men, to or for the doctrine of God. For man's facts for the most part are evil and unlawful, whereas all the doctrines of God, are true and holy even as he himself: & though men either in practice or persuasion would condemn him or them, yet shall he be just when he speaketh and pure when he judgeth. Facts express or show things done: but never declare much less prove the lawefulnes of the things practised. Besides, though we deny not, but that even the faithful, are not only convinced but condemned in their heart and persuasion when they consider their unworthiness, yet fear we not also to affirm, that even then they are absolved and cleared also: for so often as they look unto themselves and sin, they must of necessity be pricked and terrified, because sin seen and felt indeed, can bring forth as in respect of itself, no better fruit. But on the other side when they behold Christ crucified and run unto the sacrifice of his death, not only of absolute but of infinite merit, they find in themselves an assured peace, as the Apostle also declareth. Romans' 5. where he saith. Then being justified by faith, we have peace towards God, through our Lord jesus Christ: and in another place he affirmeth, that through Christ we have boldness and entrance with confidence by faith in him.  
And let this suffice for answer to the testimonies and texts of Scripture, which our adversaries for the establishing of doubting and distrust in the minds of the godly do usually bring out of the old & new Testament. With which we have dealt first & answered them, because they make them the principal bulwarks and butteresses of this tottering wall. And indeed had they been truly alleged, such as we might have rested and relied ourselves upon: but being produced as they are, we see there is nothing in them but vanity, & they that will accept them being so offered, are like to be bound up in the wings of the wind, & carried away through the fcircenes of the judgement of God against them, to eternal destruction. Now we come to their arguments drawn from human authority; which are of two sorts that is to say, either reasons and arguments, or authority & testimonies of ecclesiastical writers: The reasons are many as man's heart is cunning to devise, and his brain busily beating upon vanity, & lies, even to uphold the same what he can. For our own parts we will deal no otherwise here; then as we have done in the texts they have alleged, namely amongst many take those that are most material, and confute them, which being once fully and sufficiently answered, all the rest being weaker than water, will fall to the ground, and even be spilled as it were of their own accord.  
1 Their first argument is couched or framed thus. He that cannot know all his sins, he cannot know whether he please God: and of this proposition they render this reason, for it may so fall out, that he hath some hidden or unknown sin, through which he hath displeased God. But no man knoweth or understandeth all his sins, & this assumption they prove by a place of the Prophet. Psal. 19 where he saith, who can understand hi● faults? therefore no man can tell whether he be in the grace and favour of god, & please him yea or no. To this we answer, that the proposition or mayor as we call it, should be true, if either god did for Christ's sake forgive the believers their known transgressions only, and not their unknown and hidden sins also: or else if the work of our reconciliation with God, did depend either upon our dignity or worthiness, or the sufficiency of our contrition and sorrowefulnes for sin. But God we know, & the Scripture in plain terms teacheth us, that God forgiveth in Christ to his children, all their sins known and unknown, in which respect even in the place by them alleged, the Prophet presently saith, Cleanse me from my secret faults: of which if there had not been remission, he would not have prayed for it, for prayer made according to faith for a thing, implieth that the same thing is to be obtained, or else were christian prayer not only lip labour, but lost labour: & Saint john saith, the blood of Christ cleanseth us from all sin, and again, that he is the reconciliation not for our sins only, but also for the sins of the whole world. And as for our reconciliation to God, it hangeth not upon any worthiness that we have as of ourselves, or upon the suffiency of any thing we do or can do, for we confess as the faithful have done before us, that all our righteousnesses before God are as filthy and stained clouts, & say unfeignedly as our Saviour himself hath taught us, when we have done all that we can do, we are unprofitable servants. So that we may say and say safely, the proposition or mayor is false, and that not only for that which hath been alleged already: but also because that the Scripture in many places, for the comfort of the children of God, in the multitude of their sins, known or not known, felt or not felt in themselves, confessed or not confessed before God, hath put down many worthy and general comforts, as Isaiah the 1. Though your sins were as crimson, they shallbe white as snow, though they were red as scarlet, they shallbe as wool: and in the new Testament, Paul saith, where sin aboundeth there grace aboundeth much more. And though they add a reason or confirmation of it, yet that helpeth it not neither. For we know that all sins in their own nature do displease God, and not only hidden sins. And if God vouchsafe mercy in the forgiveness of all sins and hidden sins in all our judgements be sins, why should the conscience more doubt of the forgiveness of those that it knoweth not or cannot remember, than it doth of those that are ever before us, sith this is usual in all men, to have their most high and heinous transgression, in the sting of their hearts presented before them, which being assured of that they are remitted before God, the less and the secret much more. As for the minor or assumption we will grant it them: and yet they never a whit nearer their purpose, because remission of sins, & the comfort following thereupon, against the doubtfulness of our hearts, standeth not in knowing or feeling all and every particular or special sin that men have committed, but in the lively apprehension of the free favour of god declared in the heavenvly promises of his word not imputing unto us our transgression, nay which is more, imputing unto us through faith, that take hold thereof, the innocency, holiness, & obedience of Christ, with which being clothed as with a garment, we stand free from the force of his wrath, against all sins known or not known, and have hope assured for reconciliation and atonement. And as for the proof of this assumption by the place of Psal. 19 it was more than needs: and brought to confirm that which never was controverted (for who ever called this into question, that good men may & do commit infinite more sins, than they do or can remember.) But this rather whether this effect of doubting will follow thereupon, in which they are more mute than fishes, & speaking where or what they should not might well have spared this labour.  
2 A second argument they frame thus. He that only knoweth the heart, he only knoweth the certety & assuredness of our salvation. But God only knoweth the heart & searcheth the reins: therefore he only knoweth the certainty and assuredness of our salvation All the fear & strength of this reason resteth in the mayor or proposition as we call it, & in the large or narrow signification of this word knower of the heart. Wherefore having answered or satisfied that, all the rest will be found weaker than water, I mean for the strength and maintenance of this matter. God is so the only searcher and knower of the heart, that yet notwithstanding he hath in some measure even communicated that grace unto divers of his children, though happily not as in respect of others so much, yet as in regard of every particular faithful man's own estate. For as this that God is only wise, only just etc. doth not evacuate or overthrow the wisdom, justice, etc. that from that infinite fountain that is in him: is conveyed over unto men specially his children, so that he alone knoweth man's heart, hindereth not this, but that other men may know, though not other men's, yet their own hearts, reasonable well: for this of searching the heart, is, as also the former above named, are of that sort of attributes in or to God, which though they be in him in all absolute fullness, and without measure, yet are they communicated to the godly especially, and that in such measure as he seethe to be fit for them, and yet he having never a whit the less in himself. And this is, that in some sort and sense which Solomon saith in the proverbs. The thoughts of man's heart, are as deep fountains, but a man of understanding will draw them dry. But more plainly and particularly the Apostle saith, No man knoweth the things of a man but the spirit of a man which is within himself: but God's spirit maketh the spiritual man able, to judge and discern all things, yet he himself to be judged of no man. So that we may see that the mayor proposition is not simple here, but must of necessity be understood with a condition or exception thus. He that alone is the knower of the hearts, yea of all things, he only is assured or certainly knoweth our salvation, unless it have pleased him in his word, to reveal something concerning that unto us, and would have us thereby to be assured thereof. For then having communicated that knowledge which in himself is absolute and infinite, in some measure unto us, our knowledge coming from him and infused into us, doth entitle us in our measure thereunto, and yet notwithstanding he in sense before the only knower of the heart. But as it is Gods good pleasure in his word to acquaint us with this matter, and by many means to labour not only our knowledge therein, but also our assurance thereof, as we may perceive by these notable sentences. 2. Cor. 13. Prove yourselves whether ye are in that faith: examine yourselves etc. He doubling this exhortation or commandment rather, that so he might express the necessity and excellency of this point. And the 1. john 3. he saith, that by the sound love in our hearts. we know that we are of the truth and shall before him that is truth even God himself, assure our hearts. And therefore as in natural things we do from the effects gather of the causes, and that not only probably but certainly, for such as the cause is such are the effects: so in spiritual things we may yea we ought to do the like, wherein though as in regard of others that are hypocrites we may be sometimes deceived, yet as in respect of ourselves, if we have wise judgement, and be able to put a difference between things that differ, we cannot lightly err. For the minor or assumption of this syllogism, we confess it also to be true, but yet in sense before, the very self same serving to clear and answer this proposition, that hath been delivered for answer to the mayor. But because they suppose this argument to be weak, they adjoin unto it another, as like it both for form of reasoning & pith or strength to prove as possible may be, so that an egg is not so like to an egg, as we have in the proverb, than one of them is like another, saying, He that knoweth not the heart, he cannot know touching his salvation, for that were to search the heart and the reins of men, which belongeth only unto God. But no man knoweth the heart, for that is proper unto God only, and therefore no man can know or be assured touching salvation. Whereunto though that which hath been delivered to the former may suffice for full answer, yet a word or two more to this, that so it may appear they can say nothing, but that which is or may be easily answered. The mayor if they understand it of absolute and exact knowledge is utterly false, not only because men in this life cannot attain to such a knowledge, but also because that the measure & manner, that God hath in his word revealed unto his people, is sufficient enough to strengthen their own conscience, and to make them by sound effects and fruits charitably to judge of others, though it do not or cannot entitle them, to that fullness thereof that is only in the Lord himself. And as for the proof adjoined to this proposition, it is of no force neither, as in respect of this cause, for God as we have heard hath given in some measure that grace unto men and specially to his children and yet hath never a whit the less thereof in himself, or equalled them thereby unto his majesty. The minor likewise is false, for there are that know their own hearts, and in some measure are enabled by the graces of the spirit, to sound other men's, and that not only extraordinarily, as Peter did the heart of Ananias and Sapphira his wife, Act. 5. but ordinarily as appeareth by the place of the proof before alleged, and yet not rush into God's office, or be induced with absolute and infinite knowledge as he, and therefore they are utterly deceived that object this. But for final answer, in a word we say further. Though he that in some measure knoweth the heart, cannot absolutely know it as God, because that which is in him in all fullness, is is him according to the measure that God which distributeth his graces seethe good: and therefore he cannot absolutely know either himself or others, to be of the number of them that shall be saved as God, or cannot be precedent or immediate matters judge or determine thereof: for indeed that were to be God and not man. Yet by subsequent things or means men may know, as if it were by effects from causes, or by consequents of or from antecedents, and not only probably but truly and certainly gather concerning the matter. And me thinketh this argument may well be retorted and cast back again thus against the adversaries themselves. He that knoweth in some measure his own and other men's heart, may from thence charitably gather for others, and certainly conclude for himself touching the favour of God and eternal life: or else if this were not true, the light raised in us, were darkness and of no use. But the faithful do in some good measure as hath been showed before, receive from God and feel in themselves this grace: therefore they may know and be assured of it, and by consequent need not to doubt though not as in regard of themselves (for so who will not be overwhelmed therewith) yet as in respect of God, who is faithful and fast in all his promises and graces whatsoever, and therefore in this also.  
3 A third argument they enforce thus. He that knoweth not God's will, he cannot know God's grace concerning himself, and his salvation. But no man knoweth the will of God, according to that which is said, who hath not known the mind of the Lord? or who was his councillor, which words are repeated. Isaiah 48.13. & Romans. 11.34. Therefore no man can know or be assured of his salvation. But we will answer first unto the mayor or proposition by distinguishing: secondly unto the minor or assumption, by explaining or expounding rightly the places alleged. God though he be but one, and therefore as in regard of his own nature can have but one will yet in respect of himself, and men to whom he hath revealed himself by his word, who are by many means and ways distinguished from himself, he hath indeed & is truly said to have a double will, that is one secret in himself, & the other revealed to men specially to his people in his word. And lest we should seem to speak any thing herein without warrant: let us mark what God himself saith in his law. Deuter. 29. The secret things belong to the Lord our God: but the things revealed belong unto us and to our children for ever, that we may do all the words of this law. In this behalf or matter respecting gods will, men are commonly sick of two sins, that is curiosity to search further than god hath been pleased to manifest, and negligence or contempt of that which is revealed: in these words and by this distinction, God goeth about to repress and redress both, teaching men so to abstain, from being wise above measure and searching into his ways, counsels and judgements, that are beyond their reach, that yet they should content themselves with and stay upon his manifested will, labouring in sincerity and simplicity of mind, to know and obey that only which he hath revealed unto us by his law. Now than if they understand their mayor proposition, of any part of the will of God, not revealed unto us, they say right, but sith they speak it and mean it of that that is disclosed unto us in his word, they speak falsely. For as he that knoweth not the will of God, either manifested in the law and Gospel, and that also concerning such things as appertain to our salvation: or his not revealed will, that is his secret and unknown will to us, in such matters as belong not to our salvation; as in the wonderful government of his Church, translation of Empires etc. can not be assured of eternal life, and this indeed is the state of all the heathen of the world outwardly, and of many other beside. So one the other side, he that knoweth, believeth & obeyeth, in some acceptable measure the revealed will of God (for by knowing God we do according to god & his word understand, belief and obedience) can not choose but in those fruits of his faith, know and be well assured, that he is one put a part to be a plentiful partaker of all God's graces, concerning this life and that which is to come. And this is that Christ meaneth, when he saith john. 17. This is life eternal: to know thee to be the only true God and him whom thou hast sent jesus Christ. But the faithful though they know not or be ignorant of, the hidden and secret will of God as it is meet indeed they be so, yet are very well acquainted with his revealed and manifested, whether it be in the law for obedience, or in the gospel for faith, and therefore cannot be ignorant of the grace of God toward them and their salvation, but do certainly know it. For to that end was the law manifested at our first creation and afterwards repeated again, that we might know both that there is a God, and also what manner of god he is, and that he will have us to be like unto himself, or else that we shall find him a sharp and sore punisher of iniquity and sin: and afterwards the Gospel concerning the Messiah to come was published, that so we might both know and be assured of forgiveness of sins and reconciliation before God. And let this suffice for answer to the mayor. Now touching the minor proposition or assumption, confirmed by the places before alleged, if we answer or truly expound the places, we shall then sufficiently perceive, how weak it is, for the confirmation of that whereunto they are alleged. For the place of Isaiah, whether we consider the general drift of the Prophet in that chapter which is to comfort the Church, by propounding unto them many sweet promises, specially in the 11. first verses of the chapter, or respect the particular words that they press, yet shall we see that no such thing as the discomfort of doubting or distrust, can be inferred thereupon, but rather strong and sound consolation: for over & beside the scope of the Prophet already touched, the holy Ghost mindeth to show in ver. 12.13. in an excellent and lofty form of words, that the promises before made shall certainly be performed. And this confirmation of gods promises is drawn from two special places. First from a comparison of all creatures, with the creator himself, whose nature strength labour etc. do approach nothing near unto God, and good reason it should so be, not only because that that they have, they have from him, & he is greater than all yea without them able to do what he will & this, is contained in the 12.13.14.15.16.17. verses, and the other is from a declaration of God's singular grace and works, vouchsafed particularly to Abraham, and to his seed not only after the flesh, but after the spirit, that is to say the Church, in the rest of the verses. Now in the particular verses before rehearsed, there are three arguments of the comparison, the first is drawn from the Almighty power of God, which is manifested by his creating and sustaining of all things: in the 12. verse, the second from his infinite and incomprehensible wisdom, in the 13. and 14. ver., and the third from his infinite majesty and might. in the 15.16.17. ver. Now what is there here that may maintain doubting? or rather may not minister comfort, specially to his own people, for whom it is provided, and to whom it is pronounced, as may appear by the first verse of the chapter itself? Or how doth it confirm that for which it is alleged, that no man knoweth the will of God, concerning grace and eternal salvation: whereas we see it prooneth rather that God hath no need of man in any respect, either to way and search out his spirit, or else as a man of his counsels, or as his counsellor to instruct and teach him. And we may almost say the same touching the place of Romans 11. For the Apostle having before that 11. chapter. spoken of the rejection of the jews, & the election of the Gentiles, affirming yet notwithstanding, that when the fullness of the Gentiles was come in, the jews should for all their present casting of in their posteritiy or successors be called, he ceased with that same wonderful wisdom of God in that heavenly work or ministry which he would have men rather religiously to reverence, then curiously and profanely to search after, specially beyond the bonds that God hath revealed, crieth out in the verse going before this, and in this and those that follow, laboureth by a threefold bridle as I may say, to repress the sacrilegious boldness of sundry men. First because God is most wise, which he expresseth in this verse, and that therefore it should be most absurd, yea utterly and altogether wicked, to measure him after our own folly. Secondly that he is debtor to no man and that he declareth verse 35. but rather surmounteth their wickedness with his goodness, and that therefore no man can justly complain of any injury that he doth him. Thirdly that for his glory sake all things were made, verse 36. and that therefore we should refer them all to his glory, and at no hand to think it safe or lawful for us, to dispute or reason the matter with him. Now what is here for doubting, which is the main matter? or what sentence or syllable to prove this, that no man knoweth, or can know God's mind touching his grace and eternal salvation? because God is most wise, yea only wise, as the Apostle speaketh. 1. Tim. 1, 17. shall no man therefore feel his favour or assure his own heart, that the grace of forgiveness of sins, and the blessing of eternal life belong unto him. Surely it is a lewse and bad consequent, and we should be so far from embracing of it, that we should say unto it, as unto a menstruous and polluted thing departed hence and get away.  
4 In the fourth place they reason thus. S. Paul saith 1. Corinth. 4. I know nothing by myself, yet am I not thereby justified, for he that judgeth me is the Lord. Therefore Paul was not assured concerning his own justification. But hereunto we answer, first that this argument, even as the former also, would rather have been placed with the reasons drawn from holy scripture, because as we see they are taken therefrom, then placed amongst the arguments that men make to establish that error, but we will easily omit that escape, and not insist upon that point, as not much material. Secondly we say that the reason is but from example: which though here it may be good, and in some other particular cases, yet is not always good: no not in good men, because now we may say even as the Apostle saith in an other place, & another case also, we know no more now after the flesh, no not Christ jesus. And when they are at the best and highest they are rather arguments of persuasion to lead men to do the like, then sound & sufficient reasons to prove the lawfulness of the thing, for which they are alleged. But we will let this also go, & follow that which is of more weight, and importance. As for this argument, if we know or understand rightly what the Apostle meaneth by these words, it is or will be easily absolved: for the knot is not so hard twisted or tied as they imagine. It seemeth unto men that as verse 1. of the 4. chap. he had put the people in mind of their duties towards their ministers, namely that though they might not account them Lords and rulers, yet they should esteem them as such whom Christ had sent, even by their hands to deliver unto them, the treasures & hidden secrets of God's kingdom and salvation. So in the next verse he had told the ministers & preachers of the word what was their duty, namely that in the execution of their charge they should carry themselves, not as Lords but as servants, yea as faithful servants who must one day tender an account for the discharge of their duty to God. And because he had set forth himself as an example, & yet many of the Corinthians regarded him not, but esteemed him as a base person, he doth verse 3. use a prevention, that he little or nothing at all stayeth upon the contrary judgement that they had of him. And lest he might be thought to have spoken this without reason, he showeth divers reasons, why he esteemeth not their perverse and corrupted judgements concerning himself. The first is, that when men judge in these matters according to their own brain and understanding, it ought to be accounted of no greater weight, then if ignorant men should take upon them to judge of learning and wisdom, or of wise and learned men: & this is contained in the latter part of verse. 3. The second is taken from his own person, and theirs together, as if he should say: How are ye able to judge what manner of man I am in the execution of my ministery, sith I myself, who by all probability should in that behalf better know myself than ye can, yea in a good conscience can testify before God and men, that in that charge, I have in some good measure uprightly behaved myself, dare not yet therefore arrogate any thing to myself? For I know that yet I am not for all that unblamable specially before God, or that I should please and flatter myself as ye do, and this is the argument that the Apostle useth in this 4. verse. What is here against the certainty of Paul justification before God: or the assuredness of his heart as in that respect. He showeth they could not judge him, because he, himself was not able thoroughly and exactly to discern himself: must he therefore doubt of his righteousness and salvation before God? Surely it will not follow, for first besides that god and man differ, it is not safe to infer upon a godly man's debasing of himself for some respect before men, his doubting in the sight of God, or his distrustfulness of his mercies towards him. Many a man debaseth himself before God, and yet hath hope in his heart, yea the more for that, because God resisteth the proud & presumptuous, and giveth grace to the lowly and meek as the scripture saith. And though we should understand it of justification before God yet other places of scripture and some thing in this (for the spirit is not contrary to itself) should declare it. For surely the Apostle here doubteth not, whether the newness of life & good works which he being renewed had done, were seals & pledges unto him of this, that he was justified before God, but plainly & simply denieth that by them he was justified, which as we may confirm by an other place of the Apostle Phil. 3. when he saith that he hath no confidence in the flesh, & that if any other man thinketh he hath aught whereof he might trust in the flesh, much more he who touching the righteousness which was in the law was unrebukable, some thinketh it standeth upon religious reason, because all our righteousness, are as filthy and stained clothes, and when we have done all that we can do we are unprofitable servants, so many defects, yea corruptions cleave unto our best, and most religious duties as we perform them, yea it should seem that he in this very place rendereth a reason of it, because that though he were unblamable before men, yet he could not by his works stand before God's judgements, or God himself, who requireth such perfect obedience, that if a man perform not all things commanded in his law, he subjecteth him to the curse thereof, or as Saint Ieames saith chap. 2. He that offendeth in one, is guilty of them all And so if you will needs understand it of this justification the Apostle showeth, that he had need of another righteousness than his own, namely the absolute and perfect righteousness of Christ the mediator, which he may safely oppose against god's wrath & judgement, & be thereby justified and accepted even unto eternal life. And of this justification, because it is absolute & infinite, he never speaketh doubtfully, but always resolutely, as Rom. 5. Being justified by faith we have peace towards God, through our Lord jesus Christ. And again Romans 8 It is god that justifieth, who shall condemn. So that we see & may say, that take it which way they will or can, it can not or will not, in the truth of the spirit, speak that they would have it, or prove that for which they produce it.  
5 A fifth argument they frame thus, we are uncertain say they concerning predestination or election, that is as they themselves expound it or must expound it, we cannot out of God's word show, whom God hath chosen unto himself, unless beside and without the word we have some special or particular revelation: therefore we are uncertain, and by consequent doubt also concerning God's grace of forgiveness of sins, salvation, etc. Hereunto we answer, that we deny the antecedent of this Enthymenie, or maimed syllogism: and we have good reason so to do, yea many good reasons indeed. For first this is false, which they say, that we cannot by Gods word be assured of predestination or election. For God hath as plainly and plentifully propounded that point, as possibly may be, and that not only by affirming it here & there, in some short sentences, but by large deductions, and as it were discourses and treatises made of purpose concerning it, as may appear from the middle of the eight chapter of the epistle unto the Romans, to the end of 11. chapter of the same epistle, and also Eph. 1. and sundry other places. But if they will say they mean it of persons elected, and not of the doctrine, and indeed so their exposition seemeth to lead that way, yet than we tell them also that is false and faulty as the former. For by the word of God we are able not only rightly to judge of that which is past concerning the rejection of the jews, the election of the Gentiles, etc. but also both probably together and charitably to judge of others, as we see the Apostle Peter doth of the strangers that dwelled here and there. 1. Pet. 1. verse 2, Yea and of some natural persons also as john doth in his second Epistle to the elected Lady: and certainly also to determine concerning our own estates that way, whether we consider ourselves by ourselves singularly, or as we are joined with the rest of Gods elect, we saying of ourselves and of them in our measure touching the forgiveness of our sins, as Saint john saith for himself and the faithful in that behalf. If any man sin, we have an advocate with the father jesus Christ the righteous, and he is the reconciliation for our sins, etc. And concerning gods love towards us in jesus Christ for eternal life, as Saint Paul speaketh of himself, and the sound members of the Church, saying, I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come nor height nor depth, nor any other creature shallbe able to separate us, from the love of god which is in Christ jesus our Lord, And in another place: We know that if our earthly house of this tabernacle be destroyed we have a building given of God, that is an house not made with hands but eternal in the heavens. And this we judge not so much by God's eternal election itself, though we know, believe, & persuade our own hearts, that such a thing there is in God, because that is always hid in himself, even as we may say in the bosom and breast of his everlasting free knowledge, though by many good means, as we shall hear anon he discovereth the same unto us, but by certain and assured infallible notes that he hath given us in his word, by which we may know and be assured for ourselves, and according to truth and charity may judge of others, and that without any special revelation, as these men fantasy, that we are of the number of gods elect, as if god give us an effectual calling through the ministery of the word, and working of the spirit, and make us comfortably to feel the imputation of Christ's righteousness, and a steadfast hope of eternal glorification, we may assure ourselves of our election, as we may perceive by that the Apostle saith. Rom. 8. Whom he hath predestinate them also he hath called, & whom he hath called them also he hath justified, and them whom he hath justified, them he hath also glorified: and 2. Timoth. 1. God hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through jeses Christ before the world was as also if he give us care and conscience of well-doing, it pleadgeth the same grace unto us, according to which Saint Peter saith, give diligence to make your calling and election sure. And therefore we see that god's election, even as it is manifested unto us in gods word, is far of from overthrowing, our certainty & hope of salvation, that looking upon it, and into it, as he would have us judge of it, it doth indeed confirm and establish the same, both as in respect of itself because so it is always sure and certain, and also as in regard of our fainting hearts and feeble hope, which by this means are upheld, as the Churches. Canticl. 2. was stayed with flagons, and comforted with apples. As for that which they speak of particular and special revelation, it is against the truth of holy Scriptures and grounds of christian religion, for God having in these latter days spoken unto us in the person of his son and absolutely and fully revealed his will in his word, with this threatening that whosoever addeth thereunto, upon him shallbe powered forth all the plagues written therein, he hath taught us thereby, to cast away and reject as devilish and abominable all such conceits, besides that it strongly savoureth of Anabaptistrie, which for many fond fantasies of their own have nothing to say, but only pretend odd revelations or visions. But yet our adversaries urge this point further and say: that men must beware of rash entering into, handling or hearing, of that same reverend & hid mystery of god's predestination. And who will not say so, as well as they. But let us see whether this be a good argument: God's predestination must not be rashly rushed into, either for hearing or handling, therefore men must doubt of God's favour that way, & every other way beside: it followeth not. No more than this. The sacred authority of princes and magistrates, must not be esteemed or violated as a light thing: therefore subjects must doubt whether their prince's favour, or affect them, me thinketh it would rather follow. There is in god such high and heavenly things, therefore we should be better persuaded of his might, goodwill, favour etc. as in princes their majesty, authority, etc. should assure their subjects of love, care and all for their defence. But we will come to the point, we take that to be rash presumption in the matter of this mystery, when either we look into this same hidden, & secret council of god, as it is in itself or in him alone, separated from those testimonies and tokens that he hath given us to discern it by: or when we willbe more curious in it, than he hath been pleased to manifest in his word. Now that this is to be avoided, and to be taken heed of, as a high sin & the infection of our souls, every man will confess, because it is to be wise above measure, & in the things that God would not have us acquainted withal. And we know that we must not judge of this matter, à priori, as the school men say, that is by things going before, for we know them not, but by things following, which may be discerned, because they are described and set down unto us in the word: nor yet beside or without the word, for than we shall wander in darkness more gross than that of Egypt, & be overtaken with many odd and swimming conceits. But we must out of the word & by consequents according to the word determine of the matter, otherwise we shall not only speak at adventure but fail, because there & not else where, God hath for this, and all other matters & mysteries, plainly and plentifully revealed his will. And though it be true that even the writings before the law was given and after it was delivered do describe this matter unto us, yet we must principally fetch it from the gospel, because therein God doth especially discover, the decrees that he hath made with himself from before all times, concerning our salvation, in which Gospel we shall see, more testimonies and tokens given unto us, for the assurance of our hearts in it, then as yet we have heard of, as Christ's death yea the death of the cross for the redemption of mankind: the mystery of the calling both of jews and Gentiles by the ministery of the word: saith and repentance given unto men, through the hearing of the word preached: the justifying and saving of them which through faith believe in Christ, and by means thereof take hold of him to eternal life: and lastly the testimony & pledge of the spirit, bearing record unto our spirits that we are Gods sons, yea heirs, yea fellow heirs with our Saviour Christ, in which respect it is also else where called the earnest of our inheritance. Ephesians the first ver. 14. And this I think may suffice for this point.  
6 Their sixth argument or reason is thus framed. He that hath not in himself the perfect obedience of god's law, cannot certainly conclude that he pleaseth god, but must of necessity still doubt: because we know that nothing can please god but perfect obedience: and again this condition is added to the law, do this and thou shalt live: also keep the commandments etc. But no man hath in him that perfect obedience: therefore no man can certainly conclude that he pleaseth God. To all which we answer that we have many things justly to except against it: As first that the mayor or proposition is not only frail but false, in the sense that they set it down in, yea though that it have adjoined unto it a double reason to strengthen it withal. For a man may have a good thing, yea that good thing they speak of, namely perfect obedience in himself, though not of himself and yet be sure that by reason of that which from another is imputed unto him, he pleaseth God. If they would have dealt plainly and have said thus, he that hath neither in himself, nor of himself perfect obedience, cannot be sure that he pleaseth God: and so have adjoined unto it such a minor as followeth, namely that no man hath either in himself, or of himself, that perfect obedience, therefore etc. it had been somewhat to the purpose I confess: but then their falsehood, would more easily have been espied, and that made them to halt or at the least to dissemble in using this term only, in himself, and leaving at that other of himself, of which also no doubt they mean it, and in other places enforce it very far, and that in plain terms & audible voice, though here they mention it not. For we, the faithful I mean, having the righteousness of Christ communicated and imputed unto us, have it in ourselves, though indeed not of ourselves, and from the same reap singular consolation and assurance, yea much more than from any righteousness, we have or can have of our own. For our own could be no better when it were at the best, then that which our first parents had by creation, and yet we see that notwithstanding the excellency and integrity thereof, they were subject to falling as the event declared: but we engrafted into Christ, are free from that fear, that so having in that and many other respects more than we lost in Adam, our comfort might be the more large and certain. By all which we may perceive that the Mayor, both in the words of it, and in their meaning is untrue or at the least cometh short of that it should, in that it excludeth or mentioneth not, the absolute and perfect obedience of our Saviour, with which being clothed, as if it were with the unspotted garment of our elder brother, we cannot choose but stand as pure and clean in the sight and presence of Almighty God: As for the proofs adjoined to the proposition, we confess the truth of them in themselves: though we cannot but acknowledge, that they are impertinently & to no purpose alleged or brought in here, for though we have none of our own, yet we have Christ's absolute obedience imputed unto us, which is as our own, in as much as he is our head, and we his members, and he and we make but one body, in as much therefore as he is the person, with whom only God is well pleased, and in whom alone he hath reconciled us unto himself, accepting of his offering of himself once for all, as a full and sufficient price not only to pay our debts, & to redeem us out of prison, but to bring us into the glorious liberty of the sons of god we should no more doubt of this, then if one having paid our debts, we were sure to be acquitted and discharged thereof: no not so much of this, as of that, because men that have satisfied for us may demand it again, and molest us if we pay it not: whereas our Saviour Christ will not or cannot do, in the exceeding pity and compassion of his love towards us, any such thing. And as for the places alleged we answer, that though in our failings and fallings we having not performed the things that are commanded us, they may and do make us to doubt as in respect of our unworthiness, yet never were they propounded by God to make us doubt of, or distrust his power, good will, etc. towards us, but rather as to set out the absolute righteousness that is in him and our manifold and continual breaches of his law, so it may cause us to go out of ourselves, & to fly from him as a severe judge, and to run unto jesus Christ, who is placed between him and us, not only to remove and take away all his wrath, but to purchase all his favour, and so the law by that means, both in the light of it and in the threats of it, & our breaking of it, & every way indeed become as the Apostle saith our scholmaster to lead us unto Christ. And though that this may suffice for full answer unto all, yet it liketh us a little further to enlarge ourselves herein. If our justification before God and reconciliation with God, did depend either of the law itself, or of the dignity and worthiness of our works, than the mayor proposition should of necessity be true, but that cannot be because the law is not given to justify but to condemn rather, and we know that all our righteousness, is as a defiled cloth, & so indeed we should never surely conclude with ourselves touching our salvation, or find peace of conscience at home in our hearts. So that neither of those being true the mayor or proposition cannot be sound or right. But sith our justification before God, & reconciliation with God is not of the law, or of the dignity of our works: but is from Christ's absolute obedience: & the holy gospel which every where teacheth, that Christ was therefore sent and came into the world, that he might save sinners, and redeeming us from the curse of the law might make us righteous through faith in him. The mayor or proposition, separated as we see it is from Christ, and understood as it must be, and may appear by the minor, not of Christ's but of our obedience, can not be true. Besides sith the word generally, and more particularly the Gospel, a special part of it, every where instructeth us, not to respect our own dignity or worthiness (which indeed is none, but all manner of unworthiness) nor yet to behold our own unworthiness otherwise then to humble us before God and in ourselves, and to make us to run unto Christ and to his righteousness, more earnestly & speedily then we do, but sendeth us unto Christ and to his merit and worthiness, that so for his sake we may be reconciled unto God that is to say, both justified and sanctified before him and received unto eternal life, there is no reason to receive, but much and great reason to refuse this minor, as unsound insufficient, either utterly excluding or else no whit at all mentioning Christ, who of god is made unto us wisdom, righteousness, sanctification, and salvation, and in whom being justified through faith we have peace towards god, etc. Yea we say further, that sith by the law righteousness cannot come unto men, as the Apostle showeth in many places of his writings, and namely in his epistles to the Romans and Galathians, the doctrine of the Gospel was therefore made manifest, that both it might discover unto us, a mean, a manner, yea and matter of justification, that in the law could not be found out, and also teach us how to appropriate and apply the same unto our own hearts. Lastly concerning the minor we answer, and say that no man hath in himself, as of himself that perfect and obedience of the law that they speak of. Howbeit we are assured that all that have Christ have it, because they do by faith lay hold of Christ, and his perfect obedience: the want or lack of then own in themselves, being so far of from hindering Christ's righteousness to them and in them, that it rather furthereth them thereto. For he that is filled with his own can have no part of Christ's, the reason is because he that is full, though it be but of airy and windy matter, or as we say bad repletions, can hardly or not at all till he be purged of that admit any more: but also because there is such a flat opposition, between Christ's righteousness and man's, that they cannot both be, at one and the self same time, in one and the self same subject: but the having of the one is the privation of the other: as the Apostle showeth in many places of his writings, and namely Rom. 10. verse 3. and also Rom. 11. verse 5.6. Psal. 3.6. And this me thinketh might satisfy any reasonable man, yea stop his mouth, from barking or bellowing against the truth of God. Howbeit our adversaries, yet press this point further and object saying: Christ saith in the Gospel, If any man love me he will keep my commandments or sayings or words. But no man keepeth his word, therefore say they no man knoweth whether God love him yea or no. First for the form of the syllogysmo: and then for the matter. In the conclusion there is more, then is in the promises. For whereas the mayor teacheth us, that obedience to Christ's word, is a sign unto other and a pledge unto ourselves of some loves that God hath wrought in our hearts towards him: the conclusion turneth it up side down and saith, no man can know whether God love him yea or no, as though our love & God's love were all one; or as though God loved not many, I will not say unto eternal life (for that love only belongeth to the elect) but in many outward respects, from which also as it should seem Christ himself Math. 5. inferreth this doctrine, love them that hate you etc. And maketh this comfortable use of it, that you may be the children of your heavenvly father: who can set his sun to shine, & his rain to rain upon the just and unjust. Now to the matter. All the doubt resteth in the true and natural meaning of this phrase keep my words and sayings. That our saviour should mean thereby absolute obedience and performance thereof, there is no likelihood: for he that knew the hearts of all knew also that even in the best, there were great defects and wants: and to have delivered such a speech, I mean in that sense and meaning had been by his own words, to have crossed and thuarted his own knowledge, and to have spoken more indeed then truth was. Why than what is it that he would signify and set out unto us thereby, surely this much that the care and conscience that the faithful had to obey his will, and these good beginnings and proceed that they had made therein by his spirit, he would accept them as absolute and covered with the fullness of righteousness and obedience that was and is in himself, and so present them in the sight of his heavenly father. Neither doth that dislike me, that one answer hereto, namely that this being a sentence or saying of the Gospel, must not be understood of the perfect fulfilling of the law of God, for that is a manner of speech belonging rather to the law then to the Gospel, but of faith and a good conscience, or as we haur heard already the beginning and grooth in goodness, that god by his word and spirit hath wrought in the heart. of the regenerate. For in this sentence as it is a part and piece of the voice of the gospel, these terms to keep Christ's saying or word, signify nothing else but by faith to embrace and to hold fast, the truth and purity of that doctrine, that in the Gospel is commended unto us, concerning Christ: and as sound members of the Church to profess it openly, and as faithful ministers to publish it & spread it abroad, and all as men mindful of and careful for the glory of our God, to addorne and beautify it, and to do what we can in holy life to make it honourable. And so is it that Christ saith and meaneth also, joh. 17. where speaking of his Apostles he affirmeth. That they kept the word of his heavenly father. And therefore also to such, as after this manner embrace the doctrine of the Gospel and profess it, believe it and obey it in some measure, are very large and excellent graces promised, as justification, sanctification, and glorification, etc. not because imperfect works can merit or deserve any more at God's hands, then gross corruptions, for as in regard of his absolute justice no imperfect thing can please him, but because that God, through his mercy and Christ's obedience, is pleased as to forgive and forget our defects, so to crown his own graces in us, and by these large promises and performances also to whet us unto perfection in this life, though indeed we can never here attain thereto. Now the mayor being thus expounded: and these words to keep Christ's sayings being taken in this sense in the minor or assumption, we do not deny the minor as untrue: because Christ saith of his Apostles john 17. They have kept thy word and all that they have and do, in sort as before is expressed embrace and hold fast the doctrine of the gospel, keeping faith and a good conscience, as the Scripture saith may rightly be termed in their measure to keep Christ's sayings, though he will not or dare not affirm they do it so well and in such a large measure as the Apostle did.  
7 Another argument they frame as followeth He that by the Gospel cannot know whether we have sufficient repentance for his sins, he cannot be assured touching justification or the grace of God towards him, or concerning salvation, for God in the gospel requireth repentance of us. But no man by the gospel can tell whether he have sufficient repentance yea or no: therefore no man, no not by the Gospel knoweth or can know, concerning God's grace towards him & his own salvation. There are many things in the maior proposition, that had need of explanation. First, that word of sufficient repentance, is not only ambiguous and doubtful, but full of unsoundness, as though forsooth our justification before god, or reconciliation with him, stood upon the dignity, sufficiency and merit of our repentance, that is of our contrition, faith and new obedience, whereas we know it dependeth not upon all or any of these things: but upon the absolute obedience of our Saviour Christ, which as it is sufficient indeed to take away all sin: so it is much more powerful to supply the defect of the fruits of our faith. Or as though again, we could sufficiently and enough sorrow for our sins, whereas if we weigh not only all our sins, but any of them, in it own nature, and according to the grievous effects it bringeth forth, or the heavy judgement of god against us for the same: we shall find in our consciences, and in truth before god, that though we would or could do nothing else all the days of our lives, but repent us of that one, yet we could not sufficiently perform it therefore. Or as though we had some sufficiency in ourselves to all or any good thing, whereas the Apostle telleth us, in plain & evident terms, that we are not sufficient of ourselves, as of ourselves, to think any thing, much less sufficiently to repent, but that all our sufficiency is of god, who worketh in us both the will and the deed according to his good pleasure: secondly whereas the mayor affirmeth, that unless a man have sufficient repentance for his sins, he cannot be assured of justification etc. We answer that is false. For though as in regard of that which is wanting in himself he cannot be assured, yet as in regard of that which for him is supplied by another, and accepted of him; to whom that supply was due, he may conceive comfort and certainty also: for even as when the debt that a man oweth, is satisfied by his brother, & the party to whom it was due acknowledgeth himself contented and paid, he that ought the debt, need not doubt much less distrust, so is the case between god and us, through the death & obedience of Christ his son & our elder brother. For God confesseth contentment and acknowledgeth satisfaction when he saith: This is my wellbe loved son in whom I am well pleased etc. And Christ hath paid the debt, because he hath put out the hand writing of ordinances that was against us, which was contrary to us, he even took it out of the way and fastened it upon the cross, and hath spoiled principalities and powers, and hath made a show of them openly and hath triumphed over them in the same cross. And why then should we distrust or doubt unless we would suspect the sufficiency of Christ's obedience, or the absoluteness of gods work in giving him to the death for us all. Thirdly this is faulty in the mayor, that it maketh it a principal part of the office of the Gospel, to certify men's hearts of repentance, whereas the chief duty of the gospel, is to publish forgiveness of sins, and by consequent eternal life also, (for where the first is, the latter cannot choose but follow in the name and obedience of jesus Christ. And though we will not or cannot deny, but that repentance is a part of the gospel, and joined with the remission of sins, yet is not therefore annexed thereunto, that in the worthiness or sufficiency of it, we might merit assurance, but that in the having of it it might pledge up in our hearts, the forgiveness of all our transgressions: and yet not as though it were of ourselves, though it be in ourselves, but as it is God's work in us, he giving this glory to his own work, to testify this favour unto our hearts of reconciliation and peace. Indeed if repentance were of and from man it were somewhat that they say: but being simply and only from God, (who if he do not effectually batter men's stony and hard hearts, they cannot return unto him) they cannot think or speak thus but with great sin against God, and their own souls. Lastly concerning the confirmation of the proposition in these words. For God in the gospel requireth repentance of us, we confess the truth of the sentence but not in their sense, for that God demandeth it no man I think will deny, because every where almost it is said, repent and believe the Gospel But he that requireth it, for these ends & purposes that these men imagine, as namely that it should puff us up in pride and presumption of merit, that we should think we have it of ourselves, and so therein assure our hearts, that is most false, but rather because it cometh from God, and is the work of his own grace in us, and appointed indeed amongst other fruits of our faith, notwithstanding the weakness and wants of it, which are from ourselves & not from god or his work in us, and therefore may indeed comfort us: for as this is a sure rule, that whatsoever is of or from ourselves, may justly discourage us, and cause us to hang down our heads for shame, and to cast down our hearts for fear: So this is as certain that whatsoever is from God, may, and aught as in and of itself, specially when it is reverently received and rightly used (notwithstanding there be imperfections in them that take and use the same) yield unto us singular consolation. Hitherto concerning the mayor. Now for the minor. Whereunto we answer that in the gospel, the measure of repentance that is of contrition, faith and new obedience, is not prescribed, my meaning is, that there is not showed how great or how much our repentance should be, but rather the thing itself, in itself & the soundness of it exacted or required. So that we may safely say not the quantity of it, as whether it be little or great, sufficeth: but the soundness & truth of it, sufficeth, though not before God neither, for there is want in us & our good works that way, yet as in regard of ourselves, and our own assurance: for though it be not sufficient, for our purpose or before God, yet it may suffice for another, and as in regard of ourselves. For even as not the quantity so much as the quality of faith, in the truth and steadfastness of it is it that in some sort commendeth us to God, but specially ministereth much comfort to our own consciences: And as not long and many prayers: but short and sweet as we may say, yea so do we say and believe 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 humility and modesty, is a virtue that he taketh delight in. But for a man to say, that he is in God's favour, and is assured of eternal salvation, is a point of arrogancy, as again to doubt whether he be in God's favour, a token of modesty and humility. Therefore for a man to say that he is sure he is in God's favour, is a soul fault, and to doubt of it, is a goodly virtue. The mayor of this proposition is as clear as possible can be, and to be proved by many places of the Scripture, and particularly by this, God resisteth the prouds and giveth grace to the humble. And therefore we say nothing to it, but willingly yield and submit ourselves to the truth thereof. But the minor is corrupt and false and therefore we deny it, in both the parts or propositions of it. For it is not arrogancy to be assured generally of God's favour for all mercies, and particularly of his grace concerning eternal salvation, sith god himself for the better upholding of our hearts and hopes that way, hath been pleased to give unto us many gracious both props and promises in his word, which also in good time he will perform unto us: as he hath done to many of his faithful servants, who have gone before us in the flesh and in the faith. For this and not that is arrogancy indeed to take that which doth not belong unto us, or to presume of this or that which we have not, and yet deceived in our own hearts imagine we have it: or else having it, to be puffed up with a conceit of having more than we enjoy: or else enjoying it to be proud of it, either as though we had not received it, or as though God had given it us to that end to make us swell over others But to assure ourselves of God's grace and of eternal life, is a doctrine that God hath delivered in his word, for the good and stay of his own people, as we have already heard heretofore, and should again hereafter hear it proved more at large, and therefore we can not arrogate or take any more unto ourselves, then that that in regard of the free favour of God belongeth unto us: and presume here we cannot, or be proud, whether we have it or have not: for it were madness to be lifted up with that we have not: and sith we have it not of ourselves but from another: we may say as the Apostle saith, what hast thou that ihou hast not received, & if thou hast received it, why rejoicest thou, as though thou haddest not received it. And again we know God giveth no graces to any evil end, howsoever man in his own corruption, and Satan in his malice against him, abuse them many times thereto, but as the graces themselves are good, so both he in his purpose doth, and we in our practice ought to aim at good ends and effects, that so the one answering the other he might have glory other men good, and ourselves comfort. On the other side it is not humility to doubt of God's favour, but distrustfulness or doubting rather, for humility, respecting not God, or not reaching unto him, though it be acceptable in his eyes as other good things are, but concerning men, who when he considereth either himself, his sin and misery thereby or else God in his majesty, might, justice, etc. as a sharp revenger of the same hath just occasion to be thrown down is a holy & blessed virgin, whereas distrustfulness or doubting arising from the corruption of our hearts and an imagination touching the height or heinousness of our iniquities, or ignorance of gods divine nature and holy word, as though he could not or would not forgive us, is a foul vice because it dishonoureth God in the riches of his mercy, and addeth affliction unto a fearful and distressed soul. And both these points me thinketh we may see plain by and earthly comparison. For as when a great prince or person, that both hath largeness of power and soundness of good will, shall promise us much, and will us in the word of a prince to assure ourselves and be bold, then to doubt were folly in ourselves, and discredit to the person that offereth & would perform such singular favour, so is it in this behalf between us and God, whose power we cannot doubt of, not only because it is absolute and infinite, but also because he hath effectually in all ages and to every person performed, whatsoever he hath faithfully promised: and whose good will we may not call into question, he having given us so many assurances thereof, as his sweet promises the death of his son, the pledge of his spirit and many particular graces both outward and inward: as he hath been pleased to bestow upon us. So that we may see, it is not pride, but Christian humility not only to think or speak lowly of, but as it were to distrust yea condemn our own deeds and works and renouncing them utterly to rest and stay ourselves upon the mercy of God promised unto us for Christ our Saviour his sake, and always both in mind and mouth to have that worthy saying of the prophet rise with us: Enter not into judgement with thy servant O Lord, for then no flesh shallbe righteous in thy sight: and that of the Apostle 1. Cor. 4. I know nothing by myself and yet I am not just or justified for all that. One the other side it is not humility as they suppose, but arrogancy, and indeed contempt of God, and heavenly promises not to give credit to or not to believe these sweet promises. And therefore Saint john saith: he that believeth not God hath made him a liar. 1. john 5.10. and we may see a memorable example of it in Ahaz. Isaiah 7. who refused a sign given unto him from god. But they press this further & say, it is a token of humility to acknowledge our infirmities and sins. And who will deny that that hath any fault or savour in him of godliness? But on the other side who knoweth not that humility and doubting differ, as much as vice & virtue: or what man unless he were mad, not only without reason but against godliness, would suppose that our true humility, should destroy confidence, boldness, or faith, concerning God's grace, forgiveness of our sins, and eternal salvation: sith our humility is as other good things in us, the fruit of the faith: If man did sound understand what humility were they would doubtless be of another mind, than conclude so. This is humility not only truly to fear God as a judge, and so to acknowledge in his sight our sins, and infirmities, but also to fly unto jesus Christ, and to stay in his all sufficient satisfaction. Doth this overthrow a poor man's poverty, that he beggeth an alms for God's sake as we say? or doth this destroy a weak man's weakness, that he seeketh for shelter and defence at the hands of the strong? or doth this take away a sick man's sickness, that he layeth it open to the Physician, and requireth medicine? no verily but rather argueth, poverty, weakness, sickness, etc. And so doth our humility. But let us go forward.  
9 The ninth argument is this. Where there is unworthiness, there cannot be assurance of God's grace, of forgiveness of sins, and of salvation, but still there must be doubting. But in them that are turned to God there is great unworthiness, whilst they know not whether they have sufficiently and worthily prepared themselves, and performed all the covenants and conditions that God hath prescribed therefore, etc. The proposition or mayor of this argument is very false, because the beholding or feeling of our own unworthiness, doth no more work doubting, much less distrustfulness in the hearts of God's people, then feeling of outward wants, maketh natural men careless of a supply. It is a grace of God to be well acquainted with our own unworthiness, yea such a grace as God only bestoweth upon his own children, that so in the beholding and sight thereof, they may more earnestly seek after, and be more fruitfully made partakers of the exceeding riches of his mercy, whereas the wicked of the world, are either ceased with benumbedness and senslesnesses of their own unworthiness: and good reason thereof because they feel not sin, or else see it in judgement and condemnation: and good reason of it also, because rather they have made no account to profit by God's mercies, but to abuse them rather to licentiousness and sin. And that we might be the better assured of the truth of this point, namely that the feeling of the indignity of god's people hath neither wrought doubting in themselves, nor caused god the less, but more rather to esteem them: we have many memorable examples, but for the present we will content ourselves with one out of the old testament and another out of the new, that so seeing the consent of scriptures and the confirmity of this truth in all ages, we may the better believe it, both for the comfort of our consciences: and stopping the mouths of the adversaries. In the 18. of Genesis, the spirit presseth this in the prayer of Abraham that he made for Sodom, Gomorrah, etc. that he said he was but dust and ashes, and how could he more debase and humble himself? and yet he continueth afterwards his prayer again & again, which had his heart been possessed with doubting, and upheld with hope he could not have performed. And in the 8. of the gospel after Matthew, the Centurion that came to entreat Christ for his servant sick of the palsy and grievously pained, feeling and confessing his own unworthiness, that he was not worthy that Christ should come under his roof, doth not only make Christ himself as he was man to marvel at it, but according to truth for the better comforting of all that have the like sense, to commend him & to say verily I have not found so great faith no not in Israel: & what meaneth that general sentence of the word, god resisteth the proud & giveth grace to the humble, confirmed by the example of the Pharisee & Publican Luke eighteen. But to teach us this point? Can a man be truly humbled in himself, without sight and sense of his own unworthiness? or can he taste or tell how sweet the Lord is in his mercies, that is not well acquainted with his own miseries? If any man think so he is foully deceived. Nay we will say more, that where unworthiness is most felt, there is offered unto godly men the best means of certainty and assurance, not only because the Scripture saith: where sin hath abounded their grace hath abounded much more: but because God in his purpose, and indeed assured goodwill calleth us out of ourselves, who are altogether weaker than water, that so we might wholly repose our woeful souls upon him, that is the god of our comfort, and the unmovable rock of our strength. Wherefore we see that the mayor is utterly untrue. As for the first part of the assumption or minor we will not deny it, namely that even in the faithful there is not only is great unworthiness, but a very good taste and feeling thereof. And good reason there is it should be so, they best observe their own ways, they best examine their own hearts etc. Neither will we much stick with them to yield them the second part of it, namely that these are good means to make even god feel their unworthiness, that they do not rightly, and reverently prepare themselves to the service of god, that they fulfil not all, nay not any in sort as they should, of the covenants, conditions, or commandments of god etc. but that they should work doubting in them of god's goodness & grace towards them, that is the point we deny, and they can never prove: for doubting is not the proper & peculiar effect of the sight and sense of unworthiness in the Saints of God, but hastening rather unto the Lord, that so in him that accounteth them worthy of every thing, and from him alone they may be replenished with his abundant mercy. Only that word sufficiently & worthily which here & else where they urge so much, in the sense that they use it & to the purpose that they apply it, we utterly mislike, for the grace of God in our justification, salvation etc. doth not depend upon our sufficiency & worthiness (which indeed is none if we respect our selves, as we have heard sundry times already) but upon the free & gracious promise of god, & upon the absolute & infinite merit of Christ's obedience. For therefore indeed, are the promises published, and therefore also is the son of God become & made our mediator & intercessor, because we are utterly unworthy of all or any favour, (whereas if we had worthiness in and of ourselves these things had been needles) & that for his sake, & through his obedience the father might declare himself to be gracious & merciful unto us: according unto which it is said. Romans' the 8. There is no condemnation, to them that are in Christ jesus. etc. So that we may see, that a godly heart, will easily confess yea aught indeed to acknowledge, both that he is unworthy (which he cannot choose but do; if he consider well God's justice, his own daily and hourly transgressions every manner of way etc.) and that yet notwithstanding he ought steadfastly to believe the promises of the Gospel, and namely this, that being truly penitent, we are for Christ's sake received into favour: whereof if he respect gods faithfulness, Christ's obedience, his own comfort and good thereby, he cannot but be rightly and assuredly persuaded of the same.  
10 Their tenth argument they frame thus: where there is infirmity and weakness of faith, there cannot be an assured persuasion, hope and boldness. But in them that are turned to God, there is great infirmity and weakness of faith: therefore men cannot be assuredly certified, of God's favour, the forgiveness of their sins, eternal salvation etc. We cannot but deny the mayor proposition of this syllogism. And lest we should seem to do it, without good cause why, I beseech you mark that that followeth. Weakness of faith and certainty of faith are not opposite or contrary, for weakness and certainty, of one and the self same thing may be in one and the self same subject, at one and the self same time, because they are diverse and not contrary, but the opposite or contrary to infirmity and weakness is strength. The father of the child that hath a dumb spirit, whom the disciples could not cast out, and Christ told him that if he could believe all things were possible, upon the speech of Christ cried out with tears and as he confessed the weakness of his faith, so he earnestly prayed for underpropping and upholding of it said, Lord I believe, help my unbelief. Mark the ninth. And of the same nature is the prayer that the Apostles make, when they pray and say, Lord increase our faith etc. For though faith in itself be always one: as there is but one god one faith; one Baptism etc. Ephesians the fourth. And that it hath but one object, to wit, God, as he hath revealed himself in his word, and in the face of his Son jesus Christ, yet as in regard, either of the daily increases of it, through the powerful working of God's holy spirit, or the cooling or weakening of it, by the remainder of our own sins, or Satan's malice against us, we may be said sometimes to be strong, and sometimes to be weak in it: and sometimes to grow in it, and sometimes to be at a stand as it were. And this is that that the Apostle saith, The just proceedeth from faith to faith: and again the spirit of and withstanding Satan saith, Whom resist strong in faith. As also this that the Apostle Saint Paul saith of Abraham, the father of the faithful and friend of God, that he not weak in faith etc. Romans' the fourth. Yea one and the self same godly man, as in respect of sundry times, and diverse occasions may be said to be strong in this holy virtue, and weak also. What a faith was this in Peter, by Christ's comfortable words not only to expel fear but in the strength and power of Christ's speech unto him and saying, Come, to walk upon the water? And yet what weakness was this in seeing of a wind to be afraid etc. God making us in him to behold this truth, that while we look upon him through Christ, we are strong and bold as a lion, but when we leave upon ourselves, or the arm of flesh and blood, or regard calamities, we are as weak as water and ready to sink. Therefore in the maior proposition, we may well and easily perceive, that they neither deal plainly with the cause. For as in that behalf they should not have used infirmity or weakness of faith but doubting, because the question is not of weakness and wants in God's Saints, which they carry about with them not only in their faith, but in all other good graces beside, but of doubting and distrustfulness, which indeed is wickedness and evil: these two differing as much as good and bad, light and darkness and that not only in their manner and natures, but in their effects also. Weakness working in us running unto God for strength, and doubting driving us for the time, and in some measure from him, to others that indeed can not steed us, though it may be we may deem otherwise. I say, they neither deal plainly with the cause itself, nor with the truth of religion and the word For faith or confidence in God through jesus Christ, whether it be firm or unfirme strong or weak, may be assured and certainly determine, concerning God's grace forgiveness of sins and eternal salvation: though not as in regard of the strength or certainty of itself, yet as in respect of the strength, power and assurance of the object, whereabout it is occupied, to wit, god's mercy manifested in his Son jesus Christ, and declared by the sweet and comfortable promises of the word: the reason is because faith though weak, doth lay hold of as much and appropriate or apply as much, as a firm or strong faith, that is jesus Christ wholly, with all his benefits and merits, though it do not so strongly, or as we may say somewhat more weakly apprehend and apply him. So that the difference is not in the certainty and assurance of faith for he that is weak therein, may for 〈◊〉 measure be as well and certainly assured, as he that is strong, but for the manner or measure of apprehending or applying jesus Christ. Therefore as he that layeth fast hold of a thing, though it be but weak or feeble, is yet for himself as well assured of the thing, as he that in strength apprehendeth the like or another of the same kind: so may a christian man, though he have but infirm and weak faith be as well assured, that god in Christ will show him mercy and forgive him all his sins through his obedience, as he that hath more strength of it, and even in that infirmity reap and receive singular comfort, though not in the weakness itself, yet as in regard of the object that that weak instrument, layeth assured hold of, and apply to itself.  
11 They have an other argument, which they do not only frame and fashion, but press & urge again and again in manner and form following. Natural things say they are unchangeable. But to doubt concerning God's grace and our reconciliation with him is natural, specially as we are now borne and brought forth into the world: therefore to doubt is unchangeable: first for the mayor or proposition of this sillogisgisme, we say that in divers respects, it is and may be true, and in diverse respects again it is not true but false. Natural things are unchangeable, to wit so long as they continue so, & be not altered or changed by his hand that is the Lord of nature, or by sun extraordinary course that he is pleased to permit and appoint: for then when he that is Lord over all will have an alteration: the creatures must of necessity by right of creation, and by the authority of the Creator yield thereunto. And this is it that the Prophet teacheth. Psal. 104. saying, All things wait upon thee, that thou mayest give them food in due season: thou givest 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 troubled; if thou take away their breath they die, and return to their dust. And we see it confirmed also by sundry examples, as in the book of jehoshua chapter 12. where he saith. Sun stay thou in Gibleon, and thou move in the valley of A●alon. And Isaiah 38. Where for the confirmation of Hezekias faith, in the promise of his recovery to health it is said, that in the deal of Aha●, the sun return a backward ten degrees by which degrees it was gone down. Besides it is true in such natural things as God hath created and preserved, yea and doth preserve in their estates wherein ●e created them: and not in those which by some occasion since, have an addition unto their created nature, of which sort as we shall hear hereafter, doubting and distrustfulness is and not of the former. And good reason it should be so, for the additament unto nature as it was created, in an alteration and changing of the first nature, as we may see even by this particular if we had no more that for the sins of man, the creatures and particularly the earth is liable to the curse of barrenness, etc. which without that it could not have been, and yet notwithstanding this addition, these things by reason of propagation- are even in this life ●ightly named natural. And this we might enlarge and prove by many other particulars, that howsoever at their first producing or bringing forth they seemed to be against nature and monstrous indeed, yet by propagation and continuance of time, are reckoned amongst natural things. So that we may now see how the mayor is true, and how it is untrue. For the minor it is true, sin bringing that many other fearful things into the world, and the same thorough the taint of original unrighteousness being spread over all flesh: howbeit that will not follow thereupon, nor out of the mayor that is concluded that therefore doubting cannot be altered. For though as in respect of nature vitiated, and man himself 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 relics of it in us, yet as in regard, of God, who only worketh wonderful things both in heaven and earth according to his good pleasure and to whom alone it belongeth as to search the hearts and reins, so to make of footie, fleshy hearts it is not so but as he can and that with ease also change the natural course of all his creatures generally, so can he as he will and by such powerful instruments as he hath appointed thereto, altar and change the vitiate and corrupt heart of man, purging it so by faith that it shall be free from the power of iniquity, and sanctified also unto many good works. And so by all this we see the weakness and infirmity of this argument, which they themselves feeling & fearing also; press it yet a little further thus. Even those natural things which are added to nature created are immutable or unchangeable. But doubting even after this sort is natural therefore after this manner or sort this doubting also is unchangeable. But that we know Gods judgements to be such that the wicked shall proceed from evil to worse, that so heaping up their own sins: they might heap up against them more just and swift condemnation we should wonder at this, that men turn the truth of God into a lie, to their own and other men's hurt also. For first the mayor or proposition is not true in one sense, as hath been showed before, for though it be true, that in this depravation & corruption of our nature, natural things indeed by the strength and power of nature are unchangeable: the reason is because nature so deformed, cannot set a foot forward to reformation or alteration of itself, but rather will proceed in the power of the corruption of it, and specially also when it is egged forward with Satan's malice, from evil to worse yet that hindereth not, but by the doctrine of the Gospel, which is the power of god to salvation to every one that believeth, and by many other means and helps, as particularly the gracious working of his blessed spirit: this work of changing and altering our nature, not only may but as we see by former and daily experience is brought to pass: for as nothing could hinder him, but further him rather, when he commanded light to shine out of darkness, so nothing now can stop his work, but shall further it rather, in changing that cursed and corrupted nature of ours. So that though this be true that by force and power of nature they cannot be removed or changed, yet that letteth not but that this also may be true, that by God's word outwardly and by his holy spirit inwardly accompanying & making the same fruitful they may in them that believe by little and little, not only be altered and changed, but at the last be utterly changed 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 choose but be as he is exceedingly good, but as after the fall of our first parents it was derived and conveyed over unto us, that so to doubt of the grace and favour of God for the forgiveness of sins, for the saving of our souls etc. is very natural indeed, that is to say, that in and through this depravation and corruption of that excellent nature, which by creation was infused into our first parents, and in them to all their posterity, had they continued therein because we are all in their loins to have been partaker of their excellent graces by creation as well as we are of their sin by transgression men do doubt of God, his goodness, etc. And though as in regard of men natural, or faculty or power that they have in them as of them we acknowledge it impossible to alter or change this doubting and distrustfulness, yet by God to whom all things are possible, and by his singular help aid, and grace,, it is not only in his own people much altered in this life, though the work be wrought by little and little, and as it were by certain steps and degrees, but in them shall be utterly abolished and taken away, in the life that is for to come, God working it here but in measure, and there in absoluteness and perfection not because he is not able here to do it, for what is he not able to perform to show what hindrance we have in ourselves against his gracious works, partly from ourselves and partly from Satan's malice, and also that he might instruct us with holy desires to hunger and thirst after the life to be revealed, where is indeed the absolute perfection and fullness of our felicity. But they say further concerning this point. The Saints and people of God do sometimes fall into doubting concerning gods grace and their own salvation, and to that end they allege Psal. 33. & Habac. 1. We grant it neither need they indeed to prove it, for the experience that God hath given us of others & of ourselves doth plainly show the same. But what would they infer? that therefore it is good and lawful? Surely there will no such thing follow. To reason from some facts or affections of the godly is not right, for so in Noah we might drunkenness, from David's adultery, we might approve of other men's filthiness, from Peter's fall, we might justify other men's fear, etc. The reason whereof is plain and evident. Our regeneration as other spiritual graces that God vouchsafeth us in this life as knowledge, faith, obedience etc. is but in part. And by reason of the remainders of sin the flesh also lusting yea rising up against the spirit, it falleth out that many times we do not only leave undone the good we should perform, but accomplish also the evil that god hath forbidden us to do. And that not only in the affections and thoughts of our hearts, to which we must refer doubting and distrustfulness, but even in the words of our mouths and works of our hands also: and therefore not safe to follow the example of God's Saints either in inward or outward things, further than as they themselves are sanctified and walk in the obedience of the word, and tread in the holy steps of God. And this the Apostle meaneth when he saith. Ephes. 5. Be ye followers of God as dear children, and walk in love even as Christ hath loved us: and in anolher place. Be ye followers of me even as I am of Christ. first to the Corinthians eleven. By which we see that though the faithful fall into doubting, yet they do it not as in respect of the graces of God, which they have received, but as in regard of the remainders of flesh & corruption in them unreformed. And yet so as they do oppose and set themselves what they can and higge and wrestle with their doubting by setting against the same, holy and heavenly thoughts, of gods free grace & gracious promises, as also the strength and power of the holy spirit of God, provoking them as they are regenerate to many good works and particularly to prayer, by means whereof that which is faint and weak in and of themselves may be strengthened, as we may see in the father of the possessed child. Mark. 9 Lord I believe, help mine unbelief. and by the Apostles beseeching God to increase their faith: this assurance of their hearts concerning favour from God and salvation, being a fruit of their faith and a work of God's spirit in them, without which indeed they can never attain thereunto, and that doubting that they find and feel, flowing from the remainders of their corruption, as yet unregenerated. But as men that are in a labyrinth, and cannot tell which way to get out do more and more inwrappe themselves, so fareth it with these persons, opposing themselves against the truth of God, and assaying to defend the errors and corruptions of their own hearts. For as though that which they have said already had not been miry and filthy enough, they yet urge more clay and dung drawn out of the beastly puddle of their own hearts. Thus therefore they yet press and urge this point. Natural things, that is such things, as we have naturally in our minds are not sin: but doubting is natural: therefore it is not sin? we answer to the proposition or mayor by distinguishing. Natural things are of two sorts, that is either such, as we had first from God by creation & remain some of them in us as yet untainted, are not sin, as for example, our fear, our love etc. simply and in themselves considered, as it is not sin in itself to have that passion of fear, or that affection of fear, as to our children etc. so that they be freed from extremities, and such things in the considerations before expressed, are not to be accounted simply sin or evil. But there are some things now counted natural, which have both come upon & prevailed upon, the purity of our nature, as it was in creation, as for example ignorance in steed of our knowledge, doubting or distrustfulness in stead of our hope etc. and these cannot choose but be evil: for even as our creation, and all the things we had therein coming from God, made us to be denominated good, because nothing could come from him but that which was good. So these proceeding from a contrary fountain, that is Satan and his malice, cannot choose but be of the same nature, that he is of, that is evil & sinful. And therefore concerning doubting say, that it is natural indeed, but not as from our first creation, for than it should have been good, but came unto our nature after the fall, and so being depraved is evil, specially when it is referred to God as in all this question it is: for though when we have to deal with men, specially such, as whom for their waywardness, inconstancy, & other corruptions, that we ourselves have had experience of, we have just cause, by reason of their bad dealing, to suspect, fear, & doubt, & doubting there or them, can not be said to be sin or evil: yet as in respect of God, who not only in his own nature is always like unto himself, free from the least shadow or show of turning that may be, but as in regard of his action and practice towards all his people in all ages, hath manifested himself powerful and faithful; as their is no reason to doubt, so we cannot do it, but with dishonour to his majesty, and so by consequent also with sin to our own souls. But let us proceed.  
12 Their 12. argument is this. No man can certainly conclude, that the holy ghost hath kindled or wrought in him faith and other virtues: the reason is, because they may likewise spring from human reason. Therefore no man can certainly determine, that he is in God's favour or that he pleaseth God. The antecedent of this Enthymeme, or imperfect syllogism as also the confirmation or proof of the same adjoined thereto, are as false as possible may be and as directly thwarting the light and truth of the word as can be, for out of the word we may reason thus first concerning faith. It is either the gift of God, or it is of nature, because between there is no mean: but it is not of nature for then all men should have it (though not happily all alike, because there is now and then some defect in nature) but that is false as the Apostle showeth. 2. Thess. 3. saying, all men have not faith: therefore it is natural, or of nature and then by consequent it must needs be of God: which yet also is warranted unto us by plain texts of Scripture, as Philipp. 1. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. And again, Rom. 10. where he saith, how they call on him in whom they have not believed: how shall they believe in him, of whom they have not heard? & how shall they hear without a preacher etc. And if faith from whence all good works flow, be the gift of god, then must also good works themselves come from him also, because if the first be from him, the second likewise. And yet lest we should think, that this were not Gods own, and according to his truth, but a human invention, the Scripture that attributeth the work of faith unto God ascribeth also all other virtues in us unto him. For that must ever be true the Apostle speaketh Philip. 2. It is God who worketh in us both the will & the deed according to his good pleasure. and Ephes. 2. We are his workmanship created in Christ jesus unto good works, which god hath ordained that we should walk in them. For otherwise if we respect ourselves, in this behalf. I mean of doing good works as from nature, we must say as the Psalmist saith, there is none that doth good no not one, they are become all corrupt and abominable, or as the Apostle saith else where, not that we are sufficient of ourselves to think a good thought (which is the beginning of a good work) but all our sufficiency is from god. Nay which is more, when God hath begunn good things in us, we do what we can through the remainders of our corruption either utterly to deface them, or so by imperfections cleaving unto them to taint them, that were they not overshadowed, with the absolute righteousness of Christ, we and they both might justly be rejected from god. And therefore he that knoweth either nature or grace, God or man, his word or the world, cannot but certainly conclude, that faith and all other virtues are from God, by his spirit, and not from man in his nature, even as Saint james chap. 1. in a general sentence affirmeth it, Every good giving, and every perfect gift, is from above, and cometh down from the father of lights. And the proof or confirmation adjoined to this proposition itself, for never was it heard in the school of god, or among sound christians, that faith and good works, might spring from human reason. For which purpose notable is that speech of our Saviour Christ unto Peter, after the worthy confession that he had made, saying, thou art that Christ, that son of the living God, unto whom Christ saith again. Blessed art thou Simon the son of jonah, for flesh and blood hath not revealed this unto thee, but my father which is in heaven. Matth. 16. To the same end also tendeth that that the Apostle saith. 1. Corinth. 2. But the natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. And what should Saint Paul mean else when Rom. 8. he sayeth, the wisdom of the flesh is death: and again, the wisdom of the flesh is enmity against god, for it is not subject to the law of God, neither indeed can be, but that it is not in the understanding, will, or power of man, to know love or obey the good things of god, till he be enlightened, strengthened and enabled from above? And if it were so that these good things do spring from human reason, why do we not refuse or forsake the word: and resist the working of gods holy spirit, as things needless and unnecessary? or why do we say the Heathen and Gentiles are void of faith, and good works, seeing they have as much of nature and human reason as we or any other. And besides the observation of our own hearts will show us the vanity & falsehood both of the proposition & confirmation of it: for in our conversion to god or repentance, we sensibly feel both the one & the other, namely faith: without which we could not convert, it sealing up in our hearts the forgiveness of our sins for Christ's sake: & the holy ghost quickening & stirring us up, as to that so to other good works beside: according to which S. Paul. faith Rom. 5, that being justified through faith, we have peace towards God. And Rom. 8. The spirit that is the holy ghost witnesseth unto our spirits, that we are the children of god. And therefore Augustine (though indeed I do not greatly delight in allegation of human authorities) in a certain place saith well, he that beleeveeth knoweth that he believeth, to wit, whilst that in the fears & terrors of his heart and conscience, God is pleased to make him feel consolation and comfort: for they that acknowledge and consent unto the truth of God's word, and by serious thinking upon, and comfortable feeling of the promises of the Gospel uphold their hearts and hope, they in whatsoever estate or disteesse they be, yea though they walk in the valley of the shadow of death, or as we say in the midst of death itself, they have experience of, and sensibly feel consolation. Whereby we may see, that when a man hath an assured persuasion, or a sound and steadfast faith, there followeth a certain sense and feeling of comfort and joy, according to which it is said, 2. Chro. 20. Put your trust in the Lord your god, and ye shall be assured. And these motions, senses or feelings, are not certainly of human reason, or of flesh and blood as we say, for than they should be in all men alike, or else nature should be an unequal distributer of her favours, and they should be propped also up with some outward experience: but that is not so, for they are stayed upon the word & promise of God, & that not only without respect of outward and natural things, but even contrary to the reason of nature and flesh: which as we may see in the sufferings of the Saints and Martyrdom of God's people, who run through fire and water being supported with the power of a mighty persuasion from God, of which the wise men of this world know nothing or understand: 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 own withered body, and his wife Sarahs' barren womb, conceived hope of having a son according to promise, Rom. 4.19.8. but also in the offering of Isaac his son, he believing that God was able to raise him up from the dead, from whence after a sort he received him as the Apostle noteth in the 11. chap. of his epistle to the Hebrews. verse 19  
13 There remaineth the thirteenth or last argument, which they usually 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 less. And they frame it after this manner. The doctrine that begetteth or brinforth carnal carelessness and fleshly security, is not to be commonly propounded and delivered to the people. The doctrine that teacheth certainty and assurance of salvation and God's grace concerning the same, and manifold favours beside, in very many begetteth and bringeth forth carnal security, therefore though it were true in itself, yet it is not to delivered unto the people. We answer first unto the mayor, that look what doctrine in and of itself, breedeth or bringeth forth such bad effects, it should at no hand be delivered, because men through their corruption and Satan's malice prone & ready enough to sin and condemnation, should not by false & erroneous opinions in themselves, or by dangerous consequences from them, be thrust headlongly into eternal judgement. As for example, the doctrine of men's merits amongst Papists, and the satisfying of sin & delivery of souls, specially out of purgatory by masses, diriges, trentals, etc. because in their own nature, they make men presumteous and careless also, whilst by other men, their sins may be answered & Gods judgement satisfied, should not be either publicly or privately propounded: and the same may we affirm of all other doctrines of the like nature. But if there be any true and holy doctrine, upon 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 dumb as we may say, then that the sun should be taken from us, because it annoyeth sore eyes, yea sometime increaseth th' infection of the plague, by reason of the bad bodies that be tainted therewith: or that meat and drink should be with held from all, because some eat to surfeiting and drink to drunkenness. To make this plain by some examples out of the word. What is more sweet than the doctrine of God's grace? And yet because some turn it into wantonness, as in the Apostles time and our days, shall it not therefore be heard sound in the Churches of God? what is more comfortable than the doctrine of forgiveness of sins through Christ's obedience? And yet because some then and now adays also hearing this that where sin hath abounded, there grace hath abounded much more, did and do shamelessly and gracelesly utter these words: let us continue in sin that grace may abound, shall not therefore this be propounded unto the people. The like may we say of this point controverted It were to much indignity and dishonour offered unto God to make his truth subject unto men's corruption. And it were to much injury and injustice to men specially to the Godly, and amongst them to those, that mourn in Zion, to have with held from their eyes, ears and hearts: the very life of their souls, and the better half as we may say of the gospel, the doctrine I mean of the forgiveness of sins. For as this is true, that the abusing of true doctrine, doth not abolish the doctrine itself, because it is sure and permanent even as God the author thereof is, & cannot be bettered or made worse be human corruption, specially as in regard of it own nature: so this is certain also, that in all godly wisdom and understanding, rather the abuse of it should be taken away, than the doctrine itself with held: or if that cannot be, yet the same delivered with such holy cautions: as in respect of the ungodly, that they be charged in the name of the Lord jesus, but to lay unclean or violent hands upon the sacred truth of God not belonging unto them, and such comfort to the godly, that it should rather speak in a clear and loud voice, then be mute and dumb as we say in the Church. And this besides that it is gods own ordinance, and therefore should prevail, it is more equal in all upright judgement, and therefore also to be embraced. To the minor affirming that the doctrine teaching certainty of salvation etc. maketh men secure and careless, we answer that it is not so, if they consider the doctrine either as it cometh from God, or in itself or own nature, for so it giveth great glory unto God to whom alone belongeth mercy and forgiveness of sins, and ministereth much comfort unto us, whilst the assurance of these things (as we see by the truth of the doctrine) dependeth not upon ourselves, but upon 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 unto this, that for this their foul fault and sin, other men that have better grace should be punished, with the want or lack of this truth of God, no more than we would approve of this, that because in some great persons house, one is given to drunkenness, and another to gormandize therefore they that soberly and temperately use the plenty of the family should not have meat or drink, or that daily alloweance which they were wont to enjoy. But indeed it were much more safe and equal either to expel them that do so sin in superfluity, lest their evil example might infect others, or else, to have some when they eat and drink, to put them in mind to put a knife unto their throats, or to allow them less, that so they might not by abusing of God's creatures, increase their own sin, and hale judgement upon the whole house. And the like may we affirm of the doctrine of God, which is or at the least should be the spiritual food, and drink of our souls.  
And thus hitherto, we have not only largely but truly I am sure answered, whatsoever they have objected, at the least wise, the most material and forcible arguments that they make, either to uphold their own vanity or error, or to assault the inviolable, and invincible truth of God. Now there remaineth an answer to such places, as they cite or quoate out of the ancient Fathers or Doctors of the Church: which labour specially as in regard of the ignorant, who are not well acquainted with their writings, we might very well spare were it not that we would gladly stop the mouths of their adversaries, in all that they do or can bring for themselves, whether it be in substance or show. How be it herein to put down every particular place & doctor, that they use or abuse rather I mind not: for besides that it would be infinitely tedious, it would be also unnecessary or superfluous: for the answering of one or two, all the rest saying nothing at the leastwise for matter, though now and then they vary in the manner, but what others have said, shallbe the answering of them all. And therefore it shallbe best herein, to be as short as we may conveniently, yet as plain as possibly we can, that so the truth of the Lord may break forth, and be embraced in her glory.  
1 The first father that they do allege is Augustine, and out of him a place in his 23. tractat. upon john, where he saith. The mind is tossed between hope and despair: It is to be feared lest hope hurt or kill thee, that whilst thou hopest much concerning gods mercy, thou shouldst fall into his judgement. And again it is to be feared, least desperation should destroy thee, that whilst thou thinkest the great and grievous sins which thou hast committed, are not pardoned, thou shouldst not repent and so incur his judgement. We may frame diverse answers to this place. As for example when he saith, it is to be feared lest hope hurt thee etc. He useth the name of hope, not in his good and natural meaning, as it is both used and pressed upon us in the holy Scriptures but by abusion, as S. james doth the word of faith in his second chapter, or else according to that conceit or imagination that these secure men had of that which in themselves they took to be hope. And though this be true and may sufficiently answer the place, yet further I say that Augustin in these words doth not speak simply against christian hope, for that had been to have condemned that, which the holy ghost hath commended, and to have disproved that which he approveth in many places of the word, but against such a conceited hope (if I may give it the name of hope) or idle conceit rather & swimming imagination, as maketh men secure, careless and negligent in the obedience or keeping of gods commandments. For first this is Augustins drift and purpose, namely to admonish men of boldness or licentiousness in sinning which ariseth in men, either from a false hope of easily obtaining pardon or else from the contrary, that is distrust of salvation, or from imagination that sin is but some light and trifling thing. And that this is his meaning indeed, it may appear by some speeches, that go not much before these that our adversaries allege, as when he saith: wherefore from either of them, that is to say both hoping and despairing (which are contrary affections men are in danger.) By hoping a man is deceived when he saith God is good, God is merciful, I will do whatsoever pleaseth me or liketh me, I will give my lusts the reins, and lay the bridle in their neck. Why so? because God is merciful gracious etc. These men are in danger of hope. As they on the other side of desperation, who when they have fallen into grievous sins etc. as it followeth in the father. By which we may see what manner of hope it is that he condemneth not the certainty, which we according to the Scriptures teach, is to be fixed in Christ alone, and his merits, or God's mercy through him, and which for the certainty and assuredness of it, is said in the word, to be as it were the anchor of the soul both sure and steadfast: but such a one, as all they that abuse God's grace unto wantonness, and sin, do wickedly forge & frame unto themselves. To be short he shutteth up in this place or matter, with the words of Christ unto the adulterous woman: Neither do I condemn thee. But being made sure for that which is past, be heedy for things to come; neither will I condenne thee, for some small good that thou hast omitted: keep that which I have commanded thee, that so thou mayst have performed that which I have promised thee. By which words appeareth, that he mindeth not here to establish doubting or distrustfulness touching salvation, neither yet to deliver any thing against the assured hope of our souls (for if he had done so he had spoken against the truth of God and his word) but that he laboureth to remove the one, and indeed to establish & confirm the other, whilst he assayeth as to humble the hard & stony hearted, so to instruct the tender and afflicted conscience, which he would not or could not have done, if he had meant to have approved of distrust or doubting: for how can the conscience buffeted and beaten with fear, receive consolation thereby.  
2 Secondly they allege another saying, which the same Augustine hath in his second book of the city of god, chap. 12. Where he saith, speaking even of good and holy men as it should seem: who though they be assured of the reward of their perseverance, yet are become uncertain concerning perseverance itself. For what man is he, that knoweth he shall continue in the action of welldoing, and proceeding in righteousness unto the end, unless by some special or particular revelation, he be thereof certified from him, who in his just judgement doth not instruct all men concerning this matter, and yet for all that faileth or deceiveth none. Here say our adversaries. Augustine plainly denieth, that the Saints are sure of their perseverance and continuance even unto the end. But none shallbe saved, but he that continueth unto the end. Augustine therefore denieth, that men are or can be assured concerning their salvation. To all this we answer, that Augustine speaketh here, of such an uncertainty and ignorance, as is opposite not unto faith, but unto knowledge, that is to say, he speaketh not here of the assuredness of faith, concerning which alone we reason in this place or question: but of the certainty of knowledge, which is another matter then the certainty of faith, and differing from it, because only the elect have this, and many besides them have that other. Signifying that we are not sure of perseverance, and therefore not of salvation neither, to wit by the certainty of our knowledge, and yet not denying our assurance of it by the certainty of faith. And this we may perceive even out of Augustine himself, and so make him his own best expositor. For first going about to prove that which he said, namely that Saints and holy men are not always assured of their perseverance, he addeth and saith, who knoweth (and not who believeth) unless by some special revelation he be assured thereof etc. Sith therefore he meaneth that men are sometimes found uncertain concerning their own perseverance, because no man knoweth that he shall perseveare in his proceeding in righteousness, it is evident that he meant this his speech, of that uncertainty and of that ignorance, which is opposite to knowledge, and not of that which is opposite to faith (and differ as much one of them from another as knowledge and faith do) that is to say, that he affirmeth of the Saints, that they know not, that they shall persever in the very action and going forward of justice: and not that they believe it not or ought not to believe it, that by God's grace through Christ they shallbe saved and upheld, both to continue unto the end, and so persevering to departed out of this life, yea he will rather have men to believe this, for he addeth. But he will make us continue even unto the end of our lives in himself, to whom we daily say, lead us not into temptation. Secondly when he saith: who knoweth whether he shall continue in the action and proceeding of righteousness, he presently adjoineth, unless he be by some revelation certified from him etc. therefore we may plainly perceive that he meaneth such a manner of knowledge concerning some special matter or thing to come yea such a knowledge also as is manifested by revelation, which in our days is ceased & we having now no other way whereby god hath revealed his will then by his word: which though it speak not so particularly and severally unto every one as former visions & revelations did, yet doth it deliver matter of no less certainty & as much to be believed then those revelations did, as may perceive by that of Luk. 16. They have Moses & the Prophets if they will not hear them, neither will they believe though a man should rise again from the dead. Thirdly the same Augustine in his book of the good of perseverance, doth from the second chapter to the seventh, and at large even according to Cyprians judgement if I be not deceived, show, that the Saints of God do in every petition of the Lords prayer pray for the gift and grace of perseverance. How rightly this is gathered or done I mind not now to determine, only from hence it appeareth, that all the true and right believing fathers, and particularly Augustine doth teach, that sith such a grace is prayed for and prayer cannot proceed but from faith: for how shall they call upon him in whom they believe not, and from prayer there must be abandoned all doubting, that therefore howsoever they did not certainly know yet they did assuredly believe, that they should be upheld to persever even unto the end. Therefore we may safely say that Augustine at no hand would attribute to the Saints any uncertainty of faith touching their peiseverance, o● did think that they should doubt, of the grace of perseverance, for which they were to pray, or would have them as uncertain or doubtful persons, to be tossed two and fro like waves of the sea, specially as in respect of God and his promises, and other assured pledges that God hath given to seal up that great mercy in them Otherwise we know that neither he nor any other man, measuring men in their corruptions or if you will in their own strength, did or do hold that they could be stable, and steadfast in the Lords ways: and that therefore indeed they had good cause to be jealous or suspicious, & that not amiss, or to fear if you will as in respect of their own weakness. And this is that which the same Augustine openly confesseth, in the same book of the good of perseverance, chap. 8. By all which it is plain and evident, that when Augustine speaketh of the uncertainty of the perseverance of the Saints, he understandeth it of that uncertainty which ariseth from ourselves, as when we consider our weakness to good works, & proneness to sin, who is he that beginneth not to stagger and doubt; and not of that which springeth from distrust or doubting of the strength, preservation, and upholding of god: for concerning that he teacheth us to pray continually. But they yet urge this further & say, that there is an antithesis or opposition, between the reward of perseverance and the gift or grace of perseverance itself, and that therefore we must understand, as in the former assurance of faith, so in the latter uncertainty of faith. We answer neither will we deny, but that there is an antithesis or opposition, yea and that it is of certainty and uncertenly, but not of the measure of certainty and uncertainty. For still we stand upon that that he meaneth it of such uncertainty, as is opposed against knowledge & not against faith, which point also hath been proved a little before, and that out of Augustine, himself. And therefore the uncertainty, he speaketh of must be understood diversly, and specially concerning the reward of perseverance, which that it dependeth of God only, & not of any endeavour of ours, is without all question: for that God should render unto them that persevere the reward of perseverance, he requireth nothing of our endeavour, study, care, etc. but that as God himself hath promised unto them, so he doth assuredly perform that reward And yet because to their good perseverance, their is required also their endeavour and care (which as it is in and of themselves very infirm and doubtful) they cannot but sometimes stand in fear of the perseverance and holding out of this their study and care. So then he that in this question can put a difference betwixt God & man, and betwixt that which is from the one or from the other: nay I will say more he that can discern in himself, betwixt that which is in and of himself, and that which is from God (and by that mean also in some measure found in other men) shall be able to determine this doubt, and not otherwise.  
3 Thirdly they allege that which Jerome hath, upon the ninth chapter of Ecclesiastes saying, I have found that the works of righteous men indeed are in the hand of God, and yet that they cannot now know, whether they be beloved of God or no: and that they are tossed to and fro, whether the things which they endure, they do endure, for trial or for punishment. And a little after: whosoever they are that suffer adversity, it is now uncertain whether they suffer them through the love of God as did job, or through his hatred as very many sinners do. But to this place of Jerome we answer, that be speaketh here not of that judgement, which is to be given or gathered, out of God's word generally: and more particularly out of the promises thereof, upon which indeed both for the removing of doubting, and the better assurance of their own hearts Gods children do comfortably rely and stay themselves, but of that judgement which is or may be taken, from the present distressed estate or afflictions of men, specially of the Godly, from which because God afflicteth or striketh them: for divers and sundry causes best known unto his wisdom: as to try their faith, to prove their patience, to make his strength to appear and be made perfect in their weakness, etc. there can be no certain conclusion made, or judgement given. And it seemeth to me that he meaneth no other thing, but that which Ecclesiastes or the preacher himself doth; namely that by the outward event and success of things, we cannot certainly conclude or know touching the love or hatred of God towards us. This is my meaning: that he speaketh not here of every knowledge or ignorance of the love or hatred of God: or of all the means, whereby these things may be manifested or discerned, but of that only and simply, which is to be felt or drawn from the present event or success of affliction or punishments: which may appear not only by the reasons before alleged, because God hath so many ends which he aimeth at in the striking of his people, but even by Ieromes own words if they be well weighed, or else why doth he so much mention, enduring and suffering for trial or punishment: and allegeth to that end the love of God, jobs example etc. To which we may add this, that no doubt but Jerome knew this truth also that though there were in men even in the best men matter sufficient to move God to strike or punish sin, that yet he did not always do it to that end, but that sometime as it is said of the blind man in john 9 that neither he nor his parents had sinned, but that it was done that God might be glorified, so he dealeth now a days. If this will not satisfy, we say we may answer further thus, namely that he speaketh not of or against the assurance of faith: but of the trouble, that many times the more simple sort have in themselves: by that same equal state as in regard of outward things specially that is between the good & the bad. And this may sufficiently enough appear even by such words as Jerome himself afterward addeth, saying, such things as of themselves are neither good nor evil, but are called by the wise men of this world mean or indifferent, which fall out alike to the just and unjust, do much trouble all simple persons: why they should so fall out. By which words it appeareth, that Jerome did neither attribute to all the believers, that ignorance of God's love towards them, neither that he did attribute it simply unto them, to whom he doth attribute but as in respect though not of the persons yet of the things: nor meant that it was in them at all times and seasons, but only in the time of trial and great affliction for those indeed that do truly believe in Christ, and that are not ceased with that grievous temptation that fell upon job and upon David. Psal. 37. and upon jeremy, jere. 12. and is described in these places, concerning the outward felicity of the wicked, and the miseries of the godly, they both may and are wont to rejoice in afflictions, as we may perceive both by the doctrine of the word, Rom. 5. and by the examples of it also Act. 14. and 16. yea even those before named David, job, and jeremy: and they that are or may be troubled as they were, though in and for the time of their temptation they do it not, yet afterwards they believe as the rest of God's people, and rejoice as the rest of the Saints, in their faith and hope.  
4 Fourthly they bring out of Hierome, certain words that he hath upon the fourth chap. of daniel's prophecy, saying, when Daniel that foreknew of things to come, doubteth concerning the judgement of god saying. It may be god will pardon thy sins, surely they must commit a very rash action, that dare boldly promise pardon to sinners. Whereunto we say first that Jerome, doth not here doubt whether God will grant pardon of sin, to such sinners as do truly repent. For he knew it to be the doctrine of the word, and a free promise of god in the gospel, that repentance and forgiveness of sins should be preached in the name of Christ his son: but he justly disliketh their boldness that to unrepentant sinners did boldly and freely promise pardon, not sufficiently considering, whether they did truly repent yea or no: which fact or doctrine of theirs was then & is now, if it should be used, justly to be disliked, because it is against the doctrine and practice of God in his word, which will not have remission of sins to be delivered or propounded but to the penitent and believing sinners. And this is Hieroms meaning, as appeareth by this, where he saith, they dare boldly promise pardon to sinners Besides what if we should grant, that Jerome saith as much as they would have him to say, must we because he speaketh unseasonably or unsavourely, and indeed so as doth not well agree with the Scriptures, therefore embrace it. No, no, we must in all things, but specially in the matters of our faith and persuasion, stand unto the sentence and judgement of the holy Scriptures, & not the words of Hierom or any other of the fathers whatsoever. And how rightly (if it should be understood as they would have it) this is gathered from daniel's words, either in the bare letter or in the meaning thereof, may appear by that which hath been spoken concerning the true and natural meaning of the place of the Prophet, that we may say nothing of the weakness of the words in themselves, and of the collection that is made thereupon: for how hangeth this together? or what strength is there in it? Daniel was acquainted with & foreknew things that were to come, therefore he must also be assured, either of the general repentance of whole people, or of the sound conversion of some particular persons. Indeed if we were assured, that he that had received one grace, were endued withal: or if that could be proved as true & sound, or that god may not distribute his graces as he will, to some more, to some less, to none all, it were somewhat. But these things being as they are. Hieroms collection cannot be very good. But let it be as may be, we say nothing to deface him, or to puff up ourselves, but to show that the adversaries have not, nor cannot any manner of way have such hold of him or from him as they suppose. And the like may we say of all the rest: whose authorities we cease further to answer as we because that which hath been said to these, will suffice to satisfy the other, as also because we would avoid tediousness, not only in matter unnecessary, but even also in that which is necessary, and so make haste to more material points and matter of more weight and importance.  
Hitherto we have been busied and I hope not unprofitably, in answering whatsoever our adversaries have been able to allege, either out of Scripture, or from reason or fathers against the certainty of faith in the favour of God, touching our salvation etc. or for the maintenance and upholding of that doubtfulness and distrust, which they hold in themselves, and would obtrude or thrust unto others. By all which it plainly and evidently appeareth, that that doctrine of theirs concerning doubting, is not contained in the word of God, or the writings of the fathers rightly understood, or is grounded upon any sound or religious reason, and that therefore indeed, it is not to be accounted a Scripture doctrine, or a doctrine contained in the books and writings of holy men endued with sound and upright judgement, but is taken rather, as a dream and fantasy of their own which together with with them will vanish away, they being so far of their preiudising the truth which they have seemed to oppugn and impugn, that they have rather established and confirmed the same, so true here and else where, even in all respects must that be that the Apostle Saint Paul speaketh in the second to the Corinthians the thirteen, where he saith. We cannot do any thing against the truth but for the truth. Now we are in as few words as possibly we can to declare, that this their doctrine of doubting, directly striveth against gods holy word, & the writings of the founder father's religions reason and whatsoever else we can reckon up: that so when we see, it hath not only nothing for it, but all against it, we may cast it away with bissing and so more soundly cleave and stick to the truth of God and his word.  
1 This doctrine of the papists concerning doubting of God's grace, our own salvation etc. is first directly contrary to two sorts of testimonies, contained in the holy Scriptures or writings of God. The first sort is of them, that do manifestly and & plainly instruct us concerning the assuredness of faith, and the certainty confidency and boldness of believers, showing also withal, that by faith and the sound fruits thereof we may safely judge and determine, concerning election, specially our own. The second sort is of them in which God himself by his word and spirit, hath sharply reproved and justly condemned doubting concerning himself, his goodness, power, word & promises therein contained. To put down all the particular places of both kinds in the very words of the text would be tedious and indeed unnecessary, because the truth of the doctrine of the word standeth not in the multitude and conformity of places, but upon God, and that sufficient credit in itself; that God hath given to it. Notwithstanding we will touch some, and by quotation only refer the godly and studious reader, to the the rest that we think meet for this purpose and to his continual reading of the word, by which we may doubtless add many more of the like nature. In the epistle to the Hebreues, there are two worthy places. The 1. is chap. 4. v. 16. where he saith. Let us boldly go therefore unto the throne of grace, that we may receive mercy and find grace to help in time of need. We may perceive that it is an exhortation inferred upon the premises, containing in them a reason of this our christian boldness, namely this that howsoever Christ's priesthood was far more excellent and glorious then that of Aaron, because he is the son of God placed in heaven etc. Yet that glory of his should not hinder us from approaching unto him, but rather further us indeed, not only because he hath the fullness of all power in his hand, as v. 14. but also because he is our eldest brother, and is not only sensibly touched with the feeling of out infirmities and miseries but accounteth them all even as his own, and therefore we may come with confidence and boldness unto him. The 2. place is chap. 10. ver. 22. where he saith: Let us draw near with a true heart, in assurance of faith our hearts being pure from an evil conscience. It is an exhortation as the former, & drawn indeed from the majesty & dignity of Christ's priesthood, set out and described verse ●●. in which the Apostle showeth not only how that all sufficient sacrifice; which Christ hath offered once for all upon the altar of the cross, may be applied unto us, to wit, by a lively & steadfast faith, which he c●leth here assurance of faith, but also how we may be persuaded we have that faith, namely through the sanctification of the spirit, which he meaneth by having our hearts purged from an evil conscience etc. all which causeth us also assuredly to hope and trust in god, and to be assured of his grace, because we see we have not received his grace in vain. To which we may add a place out of the first epistle of Peter, chap. 1. ver. 15. Wherefore gird up the loins of your mind, be sober and trust perfectly on that gra●● that is brought unto you, in the revelation of jesus Christ. In which words we may not only see, a transition from one virtue to another that is from faith, which he had spoken of before, to hope which he now dealeth with, they being indeed inseparable companions & such as go arm in arm as we may 〈◊〉▪ but also he doth very briefly declare, what manner of hope that is, that we should have, namely that it should be sound, sincere, continual, and to our uttermost, perfect: yea he teacheth us, whereon that hope stayeth itself, or what it respecteth: grace, saith he: either the grace of the favour of God in Christ or else free salvation revealed unto us in the Gospel, which also is called grace, because it proceedeth from the free favour and grace of God which is wrought unto us in this life, through Christ manifested in his word, and shall be fully accomplished, when he that is our head shall appear, for to either of these, or both of these may these words of the revelation of Christ be referred, though I think principally to the latter meaning. But the place is alleged to show that we should perfectly hope: and is strong indeed against popish doubting. He that lusteth to see more places let him look upon 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. joh. ● v. 14. & 1. joh. 5. v. 13. with sundry such like not only in the new Testament, but the old also, where we shall see the doctrine itself propounded & confirmed by many memorable and worthy examples. The other sort of Testimonies standing upon reproof for weakness of faith or want of faith, & doubting come now to be alleged and considered of, whereof we have store. In the first chapter of the Epistle of Saint james, he saith, let him ask in faith and waver not, for he that wavereth is like a wave of the sea, tossed of the wind and carried away, neither let him think that he shall receive any thing of the lord: by which we may perceive that he condemneth as particularly prayers proceeding from, or conceived with a doubting mind: whether is a certain promise of God going before: so all o●her manner of doubting, whether is the like props of faith: namely promises from God, whereabout soever it be, as Gods favour our own salvation etc. and good reason it should be so, for of like things there is the like consideration. And in the twelfth of Luke, when he will persuade men to depend upon God's providence, for meat, drink, cloth etc. and all other favours and blessings whatsoever, he thinketh it not enough to say, ask not what ye shall eat or what ye shall drink, 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 doubtful heart. For it is metaphorical, & taken or borrowed from things that hang in the air, which are so uncertain that no man knoweth whether they will fall or hang there still. Even so they that are careful for this worldly life and hang upon the arm of man have always wavering & doubt full minds, swaying some times this way & sometimes that way, neither they themselves 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 upon the water, and Christ had stretched forth his hand and caught him, & saved him from sinking, yet he saith unto him, O thou of little faith wherefore diddest thou doubt? which if doubting had not been evil he would not have done: or had it been a virtue he could not have done, for so he should either have justified that which is corrupt, or condemned that which is good, and Christ was as free from all other sin, 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 soever is not of faith (that is to say a grounded persuasion out of the word; but is done the conscience doubting of it, or repugning against it (is sin. And good reason there is it should be so: for faith and trust in God, his word and promises is contrary to doubting and distrustfulness: and if faith be a virtue, then doubting is a vice: and therefore faith and trust being once established, doubting which is contrary or opposite unto it is removed. But though this truth be as clear as the Sun, yet our adversaries put some exception against it, as first thus the faithful or Godly have always doubting in them, or cleaving unto them. What and if we grant that they have the seed of this sin as of others dwelling within them, is it therefore good? or must it be fostered and fooded. So a man might say they have the relics and remainders of other transgressions in them, therefore they are good, or they must not be striven against. This were indeed to let men live as they list, and when they have done suddenly to go down into the grave. For the objection itself it self it is not true, that the faithful have always doubting in them, as we may perceive by the hope of their hearts, their prayers to God, and other duties of obedience to God and sanctification which they could not form at any time if they had at all times doubting in them. That the faithful do 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 God's mercy & promises is ceased with the sense of sin and apprehension of God's judgement against them for the same, which though it may be many times in the wicked but without fruit: yet is it more rife even in the godly, who are this way more lively 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 cometh from our weakness as before hath been said, & fighteth against faith, though it be true in that combat and conflict faith doth overcome and get the victory at the last: as we may perceive Mark. 9 where it is said by the father of the possessed child I believe Lord help my unbelief. For in this question we speak not of such an imagination or conceit of faith as during the infirmity or weakness of our flesh, hath by reason of the remainders of man's corruption, no doubting at all adjoined with it in the person that hath received that precious gift of faith: but we mean it of such a faith as stestdfastly though weakly layeth hold assuredly of the object of it. For we know and confess that faith as it is God's work, is exquisite and absolute: and yet as it is in us, to be imperfect, and to have as we may say his degrees and increasings. And yet we feel and perceive that this faith though never so imperfect, then, when it layeth hold, of the true and only object of it, namely Christ our mediator and his merits: is true and sound, and from the object; which our faith though it be weak layeth hold of, we have much firm and assured comfort. And if this were not true, we could not comfort ourselves, neither in our knowledge, patience, prayer, or any othergood work beside, because we know in part, we prophesy in part etc. Secondly some except further & say, that Paul and the Apostles in the places above mentioned speak of that certainty of their own salvation, which they had by special revelation and not that they affirm, that all the faithful have the like assurance. But the answer is easy. The Apostles do or did not speak only of themselves, but of all the faithful: and not of their own faith and salvation only, but of the common faith and salvation of all believers. Which as it may appear by this, be cause faith and salvation are common graces, so by this because they use the words of the plural number, and such as do indifferently comprehend all the faithful, yea by the manner of speeches also which they use concerning the matter itself, namely speaking indefinitely of faith. And in all of them they make this the foundation of our assurance and certainty, that Christ is our Mediator, that he died for us etc. Besides Rom. 4. he speaketh concerning abraham's faith, and showeth that it was written before for our sakes, and equally belonged unto all the faithful. So that we may see, they speak of no proper matter concerning themselves: nor in these places alleged and quoted, if any special revelation concerning their own salvation, but of a grace common to all the elect of God: & there fore this exception is but a mere cavil.  
2 Secondly this their doctrine of doubting, standeth up against the word and commandment of God, calling upon us yea enjoining us for the glory of God's name and our own good to repent and believe the gospel. As Mark 11. verse. 15. Repent and believe the Gospel: as also against those sweet exhortations that are given us in the same word: to provoke to confidence and religious boldness as that of Hebrews 4.16. Let us therefore go boldly unto the throne of grace that we may receive mercy, and find grace to help in time of need: and that of Hebr. 10.22. Let us draw near, with a true heart in assurance of faith etc. And sundry such like as as these. For first look whatsoever god enjoineth or commandeth, it is neither doubtfully to be embraced, as in regard of our persuasion because that will breed neglect at the least if not contempt of him and his authority that commandeth, yea indeed also of the thing itself commanded: nor to be sluggishly or slothfully performed, as in regard of our practice, because as god in every thing loveth cheerfulness, so likewise in the obedience of his law: much less may it be deferred and put of, both because time is not our own, & we have no charter or warrant of our lives, no not for one minute of an hour. Besides who knoweth not that these things are opposite one of them to another, namely for God to command us, and for us either to doubt of himself or the thing or things that he prescribeth. For if he be God, he must be believed, as well in the things he enjoineth for his worship and our obedience, as in the promises he propoundeth, for the expressing of the manifold riches of his grace, & offering strong consolation to our distressed consciecnes, otherwise if we doubt him or distrust him therein, we rob him of his glory. Again we may reason for the better confirmation of this point, from the true meaning of these words, believe the gospel. To believe the gospel, I take to be nothing else, but to be rightly persuaded of and particularly to apply unto our own hearts, those promises which are made unto us in the Gospel, specially those that concern the forgiveness of sins here in this life, and our everlasting salvation in the life to come. But this is not to doubt, but certainly to be assured and persuaded rather that the whole gospel is true, and particularly this part of it, that Christ indeed is the Saviour of all them that believe in him, for faith and repentance must be preached in his name: and there is no other name given under heaven wherein men must be saved but his: and therefore they that hold or teach otherwise, do not only not know what it is to believe, but evacuat and destroy faith, the gospel Christ jesus and al. Sith therefore they that do truly believe, do not doubt concerning that which they do believe, (I mean for the time, manner and measure of their faith: for I am not ignorant of this that that which is strong at one time, as in regard of god's grace and spirit supporting us, may be infirm and weak at another, as in regard of the remainders of our sins, and the dullness and slowness of our hearts to believe) it will well, yea and must of necessity follow that all they that do truly believe the Gospel of Christ, ought not at any hand to doubt or distrust concerning gods goodness, the infinite merit of Christ's obedience, the forgiveness of their sins, or the saving of their souls: the reason is because doubting here & that faith that God hath wrought in them, cannot stand together. And as for the exhortation used in the word we may say as much, namely that God meaneth thereby to stir us up steadfastly and without wavering to rely upon him: or else he would never have so earnestly called upon us therefore or provoked us thereto, unless he had meant as much indeed as he urgeth or stirreth us up in words. It is for men that are corrupted to dally and to dissemble so, and to make show in words of more than they mean indeed, a fault common as heretofore so now adays in all states and degrees, yea even in them that for their places and callings approach most near unto God, but no such thing hath been or ever shall be found in the holy one of Israel: for as he is not man but God, and therefore judgeth not according unto man, or hath respect of person, so he cannot lie or dissemble, but being altogether good and holy himself, and delivering as we may, the testimonies and tokens of his love towards us, meaneth as he speaketh so shall all flesh find it: whether it be in the faithful promises concerning peace and life, or the execution of his judgements in this world or that which is to come.  
Thirdly this doctrine of doubting fighteth against certainty & assurance of all such promises as god hath graciously given us specially those that he hath made unto us for the forgiveness of our sins, & our eternal salvation through Christ. Of which sort is that of Isay 1.17. Though your sins were as crimson they shall be made white as snow, though they were red as scarlet, they shallbe as wool: and that of joh. 3.16. So God loved the world that he hath given hit only begotten son, that who soever believeth in him should not perish but have eternal life. 1. Cor. 130. Christ is made of God unto us, wisdom, righteousness, sanctification, and redemption, and sundry others. Now the promises of God and man's, doubting, concerning the truth and certainty thereof: Whether we respect the things promised, or Gods good will and power that hath promised, they are not only opposite or contrary one of them to another: but indeed overthrow or destroy one an other. For every promise yea though it be but a promise of the law, requireth faith in it or to it, much more a promise of the Gospel, calleth for faith, whether the promise be made concerning the forgiveness of our sins, or the saving of our souls, or concerning any other grace whatsoever, and approveth not of doubting at any hand: the reason whereof is plain, because Gods promise manifested unto us in his word, and the faith that he hath wrought in our hearts by his word and spirit, and not our natural doubting & distrust, they are relatives that is to say, such things as one presupposeth another, namely that a promise, implieth faith, or else the promise is of no force as in regard of men, and faith implia promise, as the proper and peculiar object of it, or else it cannot be counted faith. And sith the promise indeed cannot otherwise be either seen, but by the eye of faith, or apprehended and laid hold of, but by the hand of faith, which point the Apostle showeth, Ro. 4. when he saith therefore it is by faith, that it might come by grace & the promise might be sure to all the seed etc. it must needs follow: that faith as God's work in his children, and Gods promises as from himself & not doubting or distrust are relatives 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 spiritual and from God, and so is faith in us: and not doubting for that is from the corruption of our own nature which hath no acquaintance with God or goodness, till it be altered and changed from above. And therefore we may safely conclude and say, establish gods promise, or faith is established: and put doubting on, God's promise is evacuated: for therefore 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 firm or sure, to wit, to us, though as in regard of itself, and God the giver of it, it is always certain. And this is that also which I think Saint john meaneth when he saith, he that believeth not God as he hath revealed himself in his word, and specially in his promises: hath made him a liar: because he believeth not the record, that God witnessed of that his son. But against this our popish adversaries put many exceptions: as first they say, that men must doubt not as in respect of God's promises, but as in regard of their own indignity or unworthiness, because we are worthy to obtain or have that which God hath promised. For it may so fall out, that because a man hath failed in the conditions annexed to God's promises, he may rightly doubt whether he shall have that which god hath promised: that is to say men should not doubt whether God will fail in accomplishing of his graces and promises made unto us, but lest we perform not the conditions adjoined thereto, because god hath not promised eternal life, nor any thing else but under condition: or else they mean 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 joined with God's 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 doth it consist) are stark nought, for whatsoever they say, or howsoever they interpret their own speeches, yet if they enjoin and teach men to doubt whether God for Christ's sake, will be merciful to such as believe in him, they appoint or instruct them to doubt of the grace of God, because God's grace, Christ's merits, man's faith, being gods work in us, are not nor cannot be disjoined, 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 received. But we will more particularly look into the words and matter of this exception. They tell us that we should not doubt as in respect of God's promises: & who would doubt of that or think or say so, unless he were some notable Atheist or blasphemer, who for his thoughts but words especially should rather have his tongue pulled out of his head, and be justly executed by death, then be suffered to live amongst men. But that we should doubt of our own unworthiness, because we are unworthy to obtain or to have accomplished Gods promises unto us, that we are indeed utterly and altogether unworthy of all or any good thing from god no godly man I think will deny: nay and if it will pleasure our adversasaries, we will grant them more than that, namely that we are worthy of all punishment both temporal and eternal, in body and soul. Howbeit this will not follow, that because we are unworthy of the graces, god should not bestow 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 use of our own unworthiness either in the sight or sense of it, to make us to call into question or to controvert the truth of gods promises nay rather if there be any use of it that way, over and beside the unfeigned humiliation of us at the feet of god, it serveth rather to instruct and teach us that which the Apostle doth deliver in his epistle to the Romans, that where sine hath abounded there grace hath abounded much more. Yea we say further concerning this point of our unworthiness, that we should not therefore doubt of god's favour or the forgiveness of sins: the reason is because the truth and cerenty of gods promise dependeth not upon our own worthiness ot unworthiness for that were to subject unto man, but on the power, fidelity, and free favour of god towards us: neither is it confirmed unto us because we are worthy of it, or made void and of no effect because we are unworthy, for that shall never be found true both in mercy and judgement that the Apostle saith, If we believe not: yet abideth he faithful, he cannot deny himself: but therefore was the promise both given and published, & therefore is Christ also become our Mediator, because we are unworthy, and that the father for his sake, might become merciful & gracious unto us, according to which it is said, Rom. 8. Now then there is no condemnation to them that are in Christ jesus etc. Whereas had not our unworthiness been neither had gods grace so plainly and plentifully appeared, neither indeed could Christ have become our intercessor or Mediator. And therefore our unworthiness should be so far off to work in us any doubting of gods goodness, Christ's merits, howsoever as in regard of ourselves it may justly humble us and hold us from presumption, opinion of desert etc. that it should rather make us make speed thereto, & to labour the steedfast apprehension thereof: and indeed we are to set against the greatness of our unworthiness, the infinite bounty of god in his promises: which god would have us, as we may perceive by by his commanding of us to believe, to give free and full consent unto. As for the conditions they speak of we tell them, that are adjoined to the promises, not as to make the promises more strong in themselves or as in respect of God, for so they are always sure and certain, but the better to seal up the faithful performance of them in our hearts, while we are enabled by God in some measure to accomplish & perform the same, we assuring our own hearts that sith we cannot perfectly fulfil them ourselves, & yet being fulfilled by another for us, we shall in his absolute accomplishment thereof & righteousness, have a plentiful supply for all our defects whatsoever, we knowing further, that if many a compassionate man in the world, do not take all advantages of breach of covenants or conditions, that another hath made with him, God who is compassion itself, will not deal so with his servants, whom he hath singled out unto himself, and separated to eternal life, notwithstanding their weakness and wants. And conditions in this case God propoundeth none unto us by the Gospel, but to repent and believe the gospel, both which are wrought in us in some measure, by his own hand and grace, and therefore we comfort ourselves, that being his own work, he will not reject it, but accept it rather notwithstanding our weaknesses and wants by reason of the remainders of our corruption adjoined thereto. As for the explanation or exposition following, it hath received a full answer before, and therefore we let it pass, and come to a second exception, that they make against this truth thus. We are not sure say they, whether we perform these conditions, that is whether we sufficiently repent us of our sins, or do sufficiently believe the promises of God, and therefore that we are not assured concerning Gods promises. But this we answer is the same poison, that hath been propounded in some of their arguments before put down and answered, whether we might remit the reader. How be it in a word or two, we will say somewhat. And first we give them to understand, that their consequent were good & and forcible if they had proved or could prove, that the truth & certainty of gods holy and heavenly promises did depend upon the sufficiency of our faith & repentance, but that being not proved is of no importance. Nay we say further that it cannot be proved because God in his word hath not prescribed a limited and determined measure of faith and repentance: which whosoever hath not attained unto, he cannot be certified or assured of god's grace and his own salvation, but therein only requireth at our hands faith and repentance, both which graces as all other fruits of the spirit, are in some more, and in some less according to the measure thereof given unto men from God. And this may appear because Christ simply and plainly saith: He that believeth in me hath everlasting life, not expressing how much or how little faith is requisite to that work, so it be sound and true. And we are taught in the Scriptures to pray for augmentation and increase of faith, and to use all good means, whereby we may be builded up therein, and so proceed from faith to faith etc. So may we; yea so ought we to pray for increase of repentance & other fruits & of graces of the spirit, and yet when we have attained through God's goodness towards us, a good measure, yet we shall have our lacks. And what can be more plain, then that Christ saith to the woman Luke 7. thy saith hath saved thee, although we doubt not the place and circumstances of it considered to affirm, that she had not sufficient either faith or repentance. And therefore we may safely conclude, that though we believe weakly yet so it be truly and rightly all our sins are forgiven us for jesus Christ sake, & we made partakers of all the fruits and merits of his death, and passion. Besides what an absurdity will follow this conceit of sufficiency of faith and repentance, for sith no man living, can either sufficiently be sorrowful for his sins, or make any answer or satisfaction unto god for them, or surely determine concerning the sufficiency of his faith and repentance, because God hath revealed no such thing in his word, and to fetch it from his own head or heart, will not be fit, for that is deep and deceitful above all things, it will follow: that no man should hope for salvation, but rather despair of it: which besides that it is absurd, is both ungodly and uncomfortable also. But if they will yet further object and say, that no man knoweth whether he doth truly repent and believe, or else whether he ascribe unto himself the things he hath not. We answer that it is an untrue assertion to say, that no man can tell whether he do truly repent, believe, etc. For though the scripture have not taught us, to know whether our faith is sufficient, or our repentance weighty enough, yet hath it given us certain infallible notes, by which we may discern and judge of the sincerity and truth both of our faith and repentance. For as all the fruits of our faith generally, are sure seals and pledges of the truth that is in us, and more particularly our holy prayers to God, according to that which is said, Rom. 10. How shall they call upon him in whom they believe not: so in the fruits and effects following our repentance seals up also the sincerity and soundness thereof, in our several souls. Now what these are we may see largely recited. 2. Cor. 7. as great care clearing of ourselves, indignation fear, desire, zeal, revenge, etc. And why should we not or may we not say, that if in the little light of nature, that remaineth in us untainted, we may be able to discern of some sins, we may by the light of the word and spirit, beginning and advancing our regeneration, be able in some measure, to judge of our own faith repentance etc. That a believing man may know that he doth believe, the Apostle me thinketh doth plainly show it in his own example, when he saith. 2. Tim. 1.2. I know whom I have believed. And when Philip Act. 8. said unto the Eunuch, if thou dost believe with all thy heart etc. and he answered: I believe that that jesus Christ, is that son of God: did not the Eunuch both know and feel faith. The Apostle telleth us. Rom. 10. that with the heart we believe to justification, and with the mouth make confession to salvation. And 2. Cor. 13. why doth the Apostle command or exhort, to try ourselves whether we be in the faith. Surely he would not have enjoined or provoked men to this duty, unless they might through the power and grace of the holy ghost, in some measure and manner certainly know it. And 1. Cor. 2. he saith: we have received not the spirit of the world, but the spirit of God. For which purpose also see. Ephes. 1.17.18. and Ephes. 3.16. etc. and 1. joh. 4.15. & sundry other, from all which we may conclude, that true faith knoweth itself, and doubteth not of everlasting salvation, which it apprehendeth or layeth hold of. Although we deny not neither, but that the flesh many times intermingleth that which is in and of itself, that is to say doubting, concerning the word and promises of God. Yea our faith in Christ, though it be never so small, yet if it be true, both holdeth fast this certainty concerning God's grace, and our own eternal salvation, and also knoweth and feeleth that according to the measure of mercy from God, it holdeth the same fast. And yet we are not ignorant of this neither, that many times it is very infirm & weak, then especially when many sore doubtings, do toss and turmoil, yea make weary our faint minds; which doubtings indeed are not from faith, neither of the nature of faith, but flow from the flesh, of our old Adam in us, which point if we know well, we shallbe made able, the better and more easily to clear and void this point. But yet they persist and say, that Epicures and profane men, even in the midst of their iniquities may suppose that they have such a persuasion of certainty & assurance. But we tell them first, that our question of true faith, and of them that do indeed believe, and not of epicures and profane persons, or of a dead faith, which many hypocrites; yea devils may have, as S. james plainly showeth: and that therefore they do evil and miss the mark, when they compare not only diverse, but contrary both men and matters together. Secondly that we are heartily sorry for their blindness and ignorance, that cannot as yet make a difference, between the imaginations and conceits of the wicked, which commonly breed and bring forth in them senseless and carelessness, and the persuasions of the godly, which as they work comfort for the sins already past: so do they breed care of conversation for that which is to come. Thirdly we say, that howsoever the world may fantasy and imagine some such matter, yet they cannot feel it, or be indeed thoroughly persuaded of it, not only because God saith by the Prophet, There is no peace to the wicked, who are like the raging sea that can not rest: whose waters cast up mire and dirt, but also because wanting faith, without which also it is impossible to please god, they must lack this effect of it, even the quiet fruit of righteousness, and a good conscience before God and men. But let us proceed to some further exceptions they make against this truth. Some of them say, that is not presently performed which is promised, therefore from this that God hath promised us salvation, it will not follow, that we presently lay hold thereon: and therefore we cannot from the promise that is made unto us concerning our salvation, conclude that we ought to be sure concerning it, as if it were already accomplished and performed. There are many things to be said to this exception or objection. We deny not this, that God doth not always presently perform the things he hath promised, but that this should be inferred, that therefore we should doubt of the accomplishment of them, in that time that god hath set with himself from before all times, is neither savoury in itself, nor will follow from the antecedent. I will put one case that shall make it as plain as possibly can be. Our Saviour Christ was promised to our first parents presently after the fall, to be the person by whom God would reconcile the world unto himself. And yet he was not manifested in the flesh many thousands of years after. What should they then, or those that did succeed them after have doubted of the accomplishment of this most sweet & comfortable promise, because it was not presently performed. Away with such wickedness I would feign see a reason for this, why we should not as well doubt of that which is past, so many hundred or thousand of years if you will, because it is not presently performed, or we behold it not with our eyes or have the rest of our senses satisfied therein: as doubt of that which in the strength & power of gods promise, is to be performed in time because it is not presently done: & why may not a man as safely infer, even by the contrary and that also as in respect of the godly, that if they will have them to doubt of the accomplishment of gods promises, because they are differred, they must not fear but tremble, with the devil & damned, as in regard of the judgement & vengeance that is for to come. Nay I will say more, if this be right that they propound as in regard of the faithful, that they should doubt because it is not by and by performed, that is promised, that then the wicked need not fear or doubt, as in respect of the wrath that is threatened, because it is delayed: for of contrary things, there is the contrary reason or consideration, and we know that to be true, which the holy ghost speaketh in the book of the preacher: Though a sinner do evil a hundredth times, and God prolong his days, yet I know it shallbe well with them that fear the Lord, and do reverence before him: but it shall not be well to the wicked, neither shall he prolong his days but shallbe like a shadow, because he feareth not before God. Methinketh rather this would follow: God many times for causes & reasons best known unto himself, differreth the performance of his promises and the execution of his wrath, therefore they will certainly come, because he is no changeling. Can we say in reason that which is differred is not taken away? and can we not much more say in christian religion (wherein this is taught us to be the nature of faith and hope, not so much to regard things present, as those that are to come, for faith that is seen is no faith, and therefore is here commended Hebre. 11. that being warned of God concerning things which were as yet not seen, and moved with the reverence he prepared the ark to the saving of his household) affirm the same? we have a by word amongst us that were it not for hope the heart would break: Let us labour herein according to truth and godliness, able with patience and comfort to support us, even unto the coming of our Lord jesus Christ, to end all our miseries, and to make perfect our felicity and joy. Whatsoever it be this is certain, that whatsoever god promiseth unto his people, he doth assuredly and without failing accomplish and perform the same unto them, though happily not so soon as the word hath passed him, for so it might be they would make no great account of the favour promised and performed: how be it in that time that he had appointed with himself from before all times, and which he seethe to be most fit for his glory, & the good of them that belong unto him. For we know and believe him to be both willing and true in his word that he will, and almighty in his power that he can perform the good things promised, for the Lords hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear. Isay. 59 And is there not reason, we should depend upon his good pleasure power and providence, for the time to perform his promise, in as for the grace and goodness promised? Surely there is, for as all things are free in God, and nothing drawn from him by constraint: so sith he seethe and knoweth, what and when and where, is better for us than we ourselves unless we will be over saucy & malapert with the Almighty, we must needs in this respect also depend upon him. To make this plain by one particular, the forgiveness of sins is promised and in some measure performed in this life, but the full fruition of that grace in all the parts and pieces of it, and the fruits following of it, is reserved for the world or life to come. Howbeit he performeth it here even so soon as we begin to believe as appeareth Rom. 1. But he will give us perfect righteousness, & eternal salvation: when the time fit for it shall be, for now we are saved by hope. Romans 8. and 1. john 3. Now are we the sons of god but yet it is not manifested what we shall be. and we know that when he is manifested we shallbe like him, for we shall see him as he is, But enough against these exceptions, let us come to and proceed in the recital of other absurdities that ensue upon this doctrine of doubting, which our adversaries would so stiffly defend.  
4 Fourthly this doctrine of doubting generally concerning all God's favour, and more particularly concerning the forgiveness of our sins doth directly thwart and cross those prayers that God's people make and power forth before God, and that according to his will for the comfortable feeling and assured attainment of that singular grace. First Christ's commandment saying, After this manner pray ye, and amongst us the rest teacheth us to say, forgive us our debts, trespasses, or sins, showeth us what we should do to which if we adjoin the practice of God's people, we shall yet more and more see ourselves led thereto. David a man approved of God, Psal. 32. saith. Therefore or for this thing that is to say because thou showest thyself every manner of way to be such a one to me & specially in the forgiveness of my sins: shall every one that is godly make his prayer unto thee, that is perform prayer and other obedience. And the words of the Publican Luk. 18. show the same O God be merciful to me a sinner. Now as in all things that God hath promised us, and at all times, confidence, and assured hope, is most necessary so in prayer especially, and the rather because therein we do not only deal with God aloof or a far of as we say, but in many particularities. And God we know hath commanded not only that we should pray unto him: but also hath forbidden us, in out prayers, or while we are calling upon him to doubt either of him that hath the fullness of power & good will in him, for his own glory and for our good, or else receiving the things that we shall ask according to his word. therefore james 1. it is said, If any lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man: but let him ask in faith and waver not, for he that wavereth, is like a wave of the sea, tossed of the wind, and carried away, neither let him think that he shall receive any thing of the Lord. And to the same intendeth 1. joh. where he saith, & this is that assurance which we have in him, that if we ask any thing according to his will he heareth us. And if we know that he heareth us whatsoever we ask, we know that we have the petitions that we have desired of him, the faithful and godly people therefore aught to believe and not doubt, both that their sins are forgiven them before God for Christ's sake in whom they believe, and that they may safely pray for the same in assured confidence that faith they ask nothing, but in the faith of God's word and promise, they shall not be sent away empty handed.  
5 This doctrine also thwarteth the doctrine of the word, which propoundeth Christ unto us as our Mediator and intercessor, as 1. Tim. verse 15. This is a true saying, and by all means worthy to be received, that Christ jesus came into the word to save sinners. And again in the second chapter of the same epistle. There is but one God and one Mediator between God and man: which is the man jesus Christ. And Romans 8. It is Christ which is dead or rather which is risen again, who is also at the right hand of god, and maketh request for us. And if any man list to behold any more places let him see Heb. 7. specially verse 24.25.26. etc. as also Heb. 9 verse 24.25. And sundry such other places. For wherefore was he borne in to the world, wherefore did he live upon the earth? wherefore did he preach amongst men, and work marvels and miracles infinite and incomprehensible? why did he die and rise again the third day according to the scriptures? wherefore is he ascended up into heaven? & why sitteh he at the right hand of God to make continual intercession for us? but by removing of the doubtfulness and distrustfulness, that we have in ourselves, by reason of the remainders of our sins: and the high and heinous iniquities that we do commit, he might minister unto us strong hope and assured comfort. For this we must make reckoning of, that either, we believe & so are under hope of grace and salvation: or else we believe not, & so are under condemnation, because as our saviour Christ, saith he that believeth not is condemned already: for there is no mean betwixt these two. Now if we would believe our adversaries doctrine, than all these things in and by Christ must be done in vain, or causelessly, for surely he that remaineth in doubting cannot assure his heart that the son of God is become his Mediator, and therefore also cannot yield him his due honour. For as the Apostle saith, how shall they call upon him in whom they believe not? So may we say, how shall they trust him when their hearts are full of unbelief, distrust or doubting.  
6 Again the scripture every where delivereth unto us doctrine, concerning the comfort of the godly and the peace of conscience that the faithful find in them, after they have felt the remission and forgiveness of sins. And therefore isaiah 4. the ministers of God are charged, to comfort yea to comfort again and again the people of God, and to speak to the heart of jerusalem and to cry unto her that her warfare is accomplished, and that her iniquity is pardoned etc. i And therefore also Christ himself most comfortably saith to him that was sick of the palsy, Son be of good comfort thy sins are forgiven thee. Math. 9 See further for this purpose also, Luk 7.50. Rom. 8.15. 2. Tim. 1.7. 1. joh. 4.18. and many other places beside. But this doctrine of our adversaries concerning doubting doth if it be received quite and clean supplant the consolation that God hath provided for us there: as we may gather by the effects, for where there is doubting concerning Gods grace, the forgiveness of our sins, the hope of everlasting life etc. There cannot be peace and quietness of conscience, or any sure sound and firm comfort, but terrors and distrustfulness, not only touching their own present estate, but specially also for that which it comes, yea at the length desperation, for that doubtfulness of heart dwelled and continued entering forth at the last, because as there is in the godly, through the favour and love of God towards the in jesus Christ, an increase & proceeding from faith to faith: so is there in the wicked by reason of their own sin and Satan's malice against them, a proceeding from one iniquity to another, they growing in naughtiness as they do in years. On the other side where there is hope and confidence concerning Gods free favour and the forgiveness of our sins, and eternal life etc. there cannot be but joy and gladness; in the mind in the mouth, yea the whole man is & shallbe affected therewith: for it is impossible that these graces felt, should lie long hid under the ashes of our corruption, because that being from God who is stronger than all, they will prevail: and being as the Apostle showeth Gal. 5. fruits of the spirit, they will break forth, as through the power of him that worketh them in us, so to the glory of him that vouchsafed them unto us: not only to the praise of his own name, but so the benefit specially spiritual of the sound members of his body. So that we may safely conclude, that such as teach men to doubt, they both hinder the mind from true comfort, both of the word and spirit especially, who hath the name of comfort given him in the scripture for this end chiefly, and lay open not a little gap, but a great broad way to desperation.  
7 In the word of God, and especially in the writings of the new testament, we have many things propounded unto us, concerning the unfallible testimony or pledge of the spirit, as 2. Cor. 1. he saith, that God hath also sealed us, and hath given the earnest of the spirit into our hearts, meaning thereby such a pawn and pledge of it, as doth not only serve to confirm the promise of God's goodness in us, but is after a sort powerful in god if a man may so say, to make it irrevocable, or such as cannot be called back. and Eph. 1.13.14. he saith, they were sealed up with the holy spirit of promise which is the earnest of our inheritance: under which borrowed kind of speeches as of sealing first, he meaneth to make a notable difference, between those that are authentical and those that are not: & after of earnest, he would give us to understand, that as he or they that have given or taken earnest of a bargain, bind themselves so is it betwixt God and us, See also Ephe. 4.30. and other places. But this doctrine of our adversaries is flatly against it, which persuadeth doubting of all and every grace from God. But surely if we mark it, by these and such like kind of speeches as we may not only see the great care that God hath to root it out of ms hearts, but also that it is not an esie thing to be performed or conceived: sealing or a seal we know is wont to be put to such things as we would have others to take, for undoubted assured, and that not so much in respect of him whose seal it is, as to him to whom the seal is given: as we may see in letters patents of princes, in commission of great personages, in granting of annuities pensions etc. And the like may we say of the earnest penny as we call it, both the one and the other being used to this end, that all what soever doubting or distrust which might any manner of way arise or fall out, might by every good mean be removed and taken away. And even so the seal of the spirit is stamped and imprinted in and upon the believers, and the holy spirit is given unto them as a pledge or earnest penny, that so every one of them might be certified and assured in their hearts, that the promises of God made unto them, concerning his favour, the forgiveness of their sins, eternal life, are unmovable and most certain, and they the better sensed & armed thereby against doubting and distrust, which naturally cleaveth as fast unto them, as the skin to the flesh or the flesh to the bones. And that this is so, namely that the spirit is given unto them to these holy ends and purposes, you shall see it plainly propounded and proved. Rom. 8.16. Cal. 4.6. beside those places which have been put down before out of 2. Cor. 1. and Eph. 1.4. And therefore as it is sin and shame even against the spirit of the grace, to cast away that testimony which he yieldeth unto our spirits, that we are the sons of God, and is directly against the commandment of the Apostle. 1. Thess. Quench not the spirit. So this doctrine that leadeah the way and bringeth forth such beastly and bad effects ought to be odious and abominable to every man that regardeth his own comfort, or esteemeth gods glory, or would not indeed despise the spirit of grace.  
8 Besides we know that both in the old testament before Christ, gave the father's sacraments as particularly circrmcision and the passover: and since in the new testament God hath given us the same for substance & effect, I mean the sacrament of baptism, and that of the Lords supper. In all which no doubt, god then laboureth and now assayeth, not only to remove the doubting and distrust of our hearts, but also to confirm us in this faith. But this doctrine of our popish adversaries, concerning doubting doth infringe both the doctrine of the sacraments themselves, and the use of them also, and yet both of them are according. For it is certain that the sacraments themselves, whether we consider the outward signs thereof, or the invisible grace adjoined thereto, offered by the faith, offered to the faithful and wrought in them by the religious use of them according to Christ's institution, were both ordained & annexed, unto the promises that god hath given unto us, concerning his grace & favour, that we might not only have the same generally propounded unto us therein, as we see it to be done in the public ministry of the word especially, but that by the use of the same, every one rigthly using them for the taking away of doubt and distrust out of his heart, might have sealed up in him an infallible testimony of God's mercy every way, specially of the forgiveness of his sins, and the saving of his soul through the obedience of Christ, unto whom and his merits the Sacraments do indeed directly us, and to have by them as it were by certain aids & props his faith more & more upheld & continued. And therefore Rom. 4. the Apostle speaking of circumcision saith, that it was the seal of righteousness which is by faith. And Gal 5. speaking of our holy baptism, he affirmeth that so many of us as have been baptised according to Christ's institution, and have had with all the grace of the Sacrament bestowed upon us, by the effectual working of the holy spirit of God have put on Christ. Yea the Evangelists and Paul himself showing what Christ did and said in the administration of his holy Supper, observe amongst other things this that he said, take ye, eat ye, this is my body which is given for you: & likewise of the cup, drink ye all of this, for this is my blood of the new testament, which was shed for you for the forgiveness of sins. What meaneth this particular sumption or taking of the elements in the one or in the other Sacrament, but to teach and instruct us that as verily as those outward things are become ours, we having taken them upon our flesh, in our hands, conveyed them into our stomach, and have had as it were all our senses satisfied therewith, that so for our better assurance we have by the eye of faith beheld, and by the hand of faith lay sure hold of those spiritual graces, that God in the Sacraments meant to offer, & by those outward and visible signs and elements, and actions used in and about them, he meant more and more to confirm our hearts. But this certainty and comfort that is aforesaid in sort and sense is contained in the Sacraments, this doctrine of doubting that is delivered in the romish synagogue, doth not only weaken it, but laboureth if not by violence, yet by fraud and subtlety to pull out of men's minds and consciences. For these two things, to wit that in the Sacraments of God ordained by god, to remove our doubting and to confirm our faith, every one of us have the promise of God sealed up in our hearts, & by the Sacraments, and in their lawful & sanctified use are every one of us underpropped and confirmed that we should not doubt, but should be assured of the grace and favour of God touching the forgiveness of our sins and eternal salvation, and this that the papists teach, that we are to doubt concerning the promise of god's grace and favour, pardoning of our sins, saving of our souls etc. These two things I say are so opposite one of them to another, that they cannot stand together, nor no more agree then fire and water, light and blindness etc. And therefore also we are to cast away from us this doctrine or dotage rather.  
9 As in the articles of our faith we say we believe and confess, the forgiveness of sins, so is that sweet and comfortable doctrine also commended unto us in the holy Scriptures, and propounded in many places of the Gospel: take one for all namely Luke 44. where it is said that repentance and remission of sins should be preached in Christ's name among all nations. But this doctrine of our adversaries fighteh directly against it, for shall we say we believe it: and yet shall we doubt of it? Or mindeth God to have it propounded as principal part of the gospel, and we shall stand in mannering of it, specially as in respect of ourselves. For other men's hearts this way we are not able to sound: with our own we ought to be best acquainted. This is to make God to deal worse with the faithful, then earthly princes do with their rebellious and undutiful subjects: who if they proclaim once a pardon, must be believed in the word of a prince: and God publishing such a doctrine, and requiring belief of it, yea labouring the feeling of it in our hearts must not be credited. What is it to believe the forgiunes of sins? namely to be well assured of this that that grace is not only imputed unto others, but unto them also, and that is the reason also why we say I believe, and why the spirit telleth us the just shall live by his own faith. For though I may yea ought to be well persuaded, as of the whole body of the Church, so of every several sound member thereof, that all the graces that God hath promised to all or any of them shallbe effectually accomplished, because he that cannot lie, and is both willing and able to perform whatsoever pleaseth him hath promised the same: yet can I not particularly feel these graces in others, as in mine own soul, because I have received the gift and grace of faith particularly to apply them unto myself and to assure mine own heart therein. And therefore in vain if our adversaries doctrine be true, hath God both appointed the preaching of it, and called for the belief of it at our hands, sith to doubt of this main point, is amongst them a matter both lawful & necessary.  
10 last there are many places of scripture which exact and demand at the hands of the faithful perseverance in well doing, yea which do exercise and stir them up thereunto. To put down the particular places entreating thereof, and demanding it at our hands, would make half a volume. That we must avoid to the end we must shun tediousness and not to show some, were to leave scruple that we could not perform it, or that there were no such places in the Scripture: we must therefore of necessity repeat one or two, which I would pray the godly reader might suffice for all. How sweet is that saying of Psal. 37. ver 24. 25 Though he fall, speaking of the righteous and godly yet shall he not be cast off And why so? the spirit rendereth the reason, for the Lord putteth under his hand: as if he would say, men may be sure it shall so be, because God that is greater than all, can & will establish him. And yet there is not all, but for our better warrantile and upholding of our heart, he putteth down his own particular observation and experience not only in his own person but in others, saying in the next verse, I have been young and am old, yet saw I never the righteous forsaken, nor his seed begging bread. In the 22 of the Gospel after Luke, Christ saith thus to Peter, Simon, Simon, Satan hath desired you (he speaketh of all the faithful under one man's person, or under the person of his disciples) to win now you a wheat: a hard and a heavy sentence. But yet it most comfortably followeth in the next words. But I have prayed for thee that thy faith fail not. Which thing he hath done also even for the rest of the faithful as well as for him, as we may perceive by that worthy prayer of our Saviour Christ, mentioned in the 17. of john and made to that end also. In the Romans' how many comfortable places are there. In the 8. chap. he saith: I am persuaded that neither death nor life, nor angels nor principalities, nor powers nor things present, nor things to come, nor height, nor depth, nor any other creature, shallbe able to separate us from the love of God which is in Christ jesus our Lord. And in the 11. the gifts & calling of God, are without repentance, or such as he can never repent of. And in the 14. who art thou that condemnest an other man's servant? he standeth or falleth to his own master: yea he shallbe established for God is able to make him stand. Now if that popish point either of doubting or falling away were true, than these places proving plainly that great point of final perseverance should be false, & so ought not only themselves to be blotted out of the Bible, but the credit of the whole Scriptures to be cracked, for if it be not found true in all and every part of it, it is not to be received. But I say let God be true, and every man else a liar: and let all flesh give glory to God, and stay the heart of it from thinking, & restrain the mouth from speaking, where God hath given us such a plain and peremptory conclusion.  
Hitherto we have showed, specially in this last part of the tractate, that this popish opinion concerning doubting is directly & flatly contrary to the Scriptures, that it doth abolish faith in Christ, for what need we regard faith if doubting be allowable? that it doth frustrate the commandments and promises of God, for to what end else hath he propounded, but that he might believe and obey: that it doth reprove God of a lie, who in his revealed will by his word hath told and taught us the contrary: that it abuseth Christ's merit who therefore appeared that he might destroy the works of the devil, and amongst the rest distrust & doubting that it doth tread under foot, the office of the holy Ghost which is appointed to seal up God's promises in our hearts: that it doth weaken the sacraments themselves, which are therefore appointed, for the confirming and strengthening of us in faith: yea it abolisheth and taketh away all comfort: for how can we be cleared so long as our hearts be possessed with fear and doubting. And therefore being directly against the scripture and bringing forth such bad effect, it cannot be true or good, and not being true, it is to be rejected. And so we might end for this point our treatise, were it not that sun good men desire to see the judgement of the sunder divines, specially of former ages. Whereunto for their sakes, and not otherwise I have thought it not much amiss to yield.  
1 Cyprian in his fourth sermon touching mortality hath these words. What place (saith he) is therefore for doubting or distrust? who umongst these things can be fearful or sorry? unless it be such a one as is void of hope & faith: for to him it apprertaineth to fear death, that would not go to Christ. And it belongeth to him not to be willing to go to Christ, that doth not believe that he beginneth here even in this world to reign with Christ, For it is written, the just doth live by faith. If thou art just or righteous than thou livest by faith. If thou dost steadfastly and rightly believe in God, why shalt thou not be with Christ? and being assured concerning the Lords promise, that thou shalt be called, why dost thou not embrace it etc. And a little while after in the same sermon. Now dearly beloved brethren this falleth out because you are void of faith, because no man believeth that those things shall come to pass, which God promiseth, who is himself true & whose word is sure & certain. And a little after. Now God speaketh with thee: and thou being whole in an unbelieving mind fleetest to and fro and waverest. God unto thee that art going out of this world promiseth, immortality, and everlastingness. And dost thou doubt? This is not to know God etc.  
2 Chrysostome upon these words of the Apostle to the Romans'. By whom we have access into this grace etc. He spoke well (saith he) saying in which we stand. For such grace hath no end, neither is it acquainted with bounds or borders. And somewhat after. For we must be assured not only of the things that are given us, or which we have received already, but even of the things to come, and that as well and certainly as of those that are given. For men are want to glory of and rejoice in those things, which they possess already. Wherefore sith the hope that we have of things to come, is as firm and certain, as of the things that are given, or we have received already, therefore he saith, we rejoice or glory in them.  
3 Augustine in his book of meditation The assurance of all our faith (saith he) is in the precious blood of Christ. And again writing upon Psal. 88 Christ shall reign for ever in his saints god hath, promised this if thou think it a small matter, know that God hath confirmed it with an oath. Wherefore because the promise is sure and certain not according unto our deserts, but according to his own mercy, no man ought with fear to be afraid or else to douht. And again in his 28. sermon, concerning the sayings or words of the Lord etc. All thy sins are forgiven thee therefore he saith presume not upon thy own work, but upon Christ's favour, for by grace are ye saved, saith the Apostle. It is therefore a point of pride but of saith to set abroad the things that thou hast received: it is not I say pride but devotion.  
4 Hilary upon the fifth chapter of Mat. The kingdom of heaven which the Lord did then openly profess to be set in himself, he will have us without any doubting of uncertain will to hope for, because that otherwise there is no justification by faith, if our faith be doubtful and uncertain.  
5 Mazianzen in his consalotorie oration which he made for the calamity or punishment of hail, who knoweth (saith he) whether he will return and repent, and leave a blessing behind him? But I plainly know it: and dare undertake it if need were, to be a surety as a man may say for the divine mercy.  
6 Bernard in his 6. sermon, upon the song of songs. And of a truth where is there to be found for the weak safe and assured security and the rest, unless it be in the wounds of our saviour? I do so much the more safely remain and dwell there, by how much he is the more mighty to save and deliver. And in his sermon concerning the fragments of the seven mercies in his third sermon I consider or behold saith he, three things in which all my hope consisteth: gods grace or love of addoption: the truth of his promise: and his power to yield and perform it Now let my foolish thought and imagination murmur as much as it can or will, saying who art thou? or how great is that glory? or by what merit hopest thou to obtain these things? But I for my part will confidently answer I know whom I have believed and again I answer that in exceeding charity or love he hath adopted me: that he is true and faithful in all his promises, and most mighty in performance of what soever pleaseth him.  
If we would stand upon testimonies out of the father's touching this point, we might make a volume. By these men may judge of the rest, and plainly conclude against our adversaries, that their doctrine of doubting is as well directly against the writings of the fathers, as the holy Scriptures: and that therefore it is not a doctrine, of the true & ancient Church, but a new invention & devise growing in, and prevailing upon, as other corruptions, when the master of iniquity began to work, or was grown to his height. And so by all this treaty or discourse framed & written against this popish opinion or doctrine of doub●ing, we may plainly perceive, what we are to think or judge concerning the same, namely as of a point directly opposite and contrary, both to the truth of the word of God written, and also to the judgement of the sounder sort of divines, and therefore utterly to be refused and rejected, as a loathsome and poisonful thing against our souls and bodies. For that which is not only not contained in the holy Scriptures of God, and the sound writings of the fathers (in what respect I join them together, I have declared before, and therefore desire men not to be offended therewith) but also doth openly and manifestly contradict the same, it may not nor ought not to be accounted, for the doctrine of the Scriptures, or sounder sort of fathers (of the Scripture I say expressly, because I am sure that proceeding from one god, and written by one blessed and holy spirit, even the spirit of truth, it cannot deliver contradictory things, howsoever other writers and men may) but false and not only unsavoury, but unsound, and therefore not only not to be received in the Church, but to be driven and banished as far from it as possibly may be.  
Hithereto we have dealt against our popish adversaries blindelye and wickedly maintaining doubting of God's grace, of the forgiveness of our own sins, and of eternal salvation: wherein surely it is greatly to be lamented, that through their waye-wardnesse we have been constrained, to spend so many words in a matter which is not only plainly testified and set out unto us in the holy Scriptures, but a sort as it were assuredly written and engraven in the hearts of men. And were it not indeed, that we know the weak had need to be strengthened, and the ignorant instructed, rather for any good we hope will come of the confutation & answering of our adversaries, we might well enough have spared this labour and pain. And yet because in this point of doctrine there is contained a principal foundation of christian consolation we trust it is not labour misspent, as well these that are not so well exercised in it, as they ought to be, may be the better instructed, as also that those that are weak may the more be comforted and strengthened. And yet we cannot but say that this for the most part, standeth in speculation and contemplation rather than in practice appoint that in this dissolute & senseless age of the world, would be more regarded & pressed upon men, though withal we deny not, but that there is a profitable use both of the one and the other, according to the diversities of states and times, wherein God is pleased to place his children. For as speculation or contemplation is good, for the changing of the state of our darkness and ignorance into light and knowledge: so practice is good for the altering of our senseless or careless condition into christian care and feeling. That to wit speculation belongeth wholly to the mind and understanding and it aimeth as at his general bu●● or 〈◊〉, at general knowledge and comprehensions. And this is the reasoning or disceptation of the heart, and prepared principally for consolation and comfort, that is to say yieldeth to such consciences as are terrified and afflicted, in temptations, & in the combat against sin, and the sense and feeling of God's wrath against them for the same, some spiritual joy and consolation. Both are necessary in this Church, and yet ●●●s latter of special use for comfort. Whereof though so many stand not in need as of instruction, because there are more ignorant and careless in the congregation then humbled and afflicted, yet because their case is more hard and heavy for a wounded spirit who can be are it, somewhat also would be said as in that behalf. Wherein s●●h we ourselves are not ignorant of the sleights and suggestions of Satan: and sith God hath furnished us with spiritual armour and weapons to beat back the fiery darts of Satan, and hath revealed himself in knowledge and comfort unto us not for ourselves only, but for others, that they with us might be made partakers of the manifold graces of God, let us assay from our own feelings to do good unto others, and what we can comfort and secure all those, that are afflicted.  
Satan's suggestions are as a man may say innumerable: and therefore let no man think we will or can deal with them all. Such as we take to be principal, and have ourselves been most buffered and beaten withal we will touch and answer as we can. Again Satan is the prince of darkness and confusion: and therefore we can hardly follow any method in answering his temptations. The course therefore that we will keep in this behalf shallbe this take them as they come one after another, and consider what he objecteth: and so accordingly as God shallbe pleased to assist and direct, frame out of the word of God several and particular answers.  
1 In the first place Satan commonly setteth before us two strong temptations, or if you will doth on both sides assault us. For one while he objecteth against us our sins, and another while the exceeding great and fearful justice of God; reasoning or concluding thus against us ●o He that is a sinner he is unworthy to be saved, yea most worthy eternally to perish, for the wages or hire of sin is death, as the Apostle Saint Paul showeth in the sixth to the Romans' vers. 23. But thou art a sinner: yea even covered as if it were with thy sin, and that thine own conscience doth testify against thee. Therefore thou art worthy of eternal death, yea thou canst look for nothing but death and everlasting punishment. A sore reason, and it will no doubt much shake the mind, unless it be well answered and therefore good reason that we should look well & thoroughly into it, and the rather because Satan; that otherwise of himself, is the father of lies and liars, and therefore can speak nothing, doth at the least in outward show speak the truth here. Wherein first for this and all other his suggestions let us mark, that whensoever he speaketh the truth, yet he doth it not with a true mind: neither in the same aimeth at a true or right end. The truth of these things are propounded in the word, and indeed from thence also to be proved if need be. Howbeit, they are there delivered by God with one affection, and to one end, & hereby Satan pressed & urged, with another mind and to another end. God revealeth the with a mind to humble men in themselves, in their own corruption, that so they might be exalted through his goodness. But Satan setteth out their sin, with a heart & purpose to swallow them up with distrust & condennation. This if we know not being deceived through the outward show & appearance of truth we shall easily be overthrown: but if we understand & believe it, it shallbe so far off from hurting us, that it shall rather tend to our furtherance in the faith of gods mercies, & to the feeling of our unworthiness, that so we may have just occasion to say of ourselves, that where sin hath abounded there grace hath over abounded also. But more particularly to answer, the several parts of this subtle syllogism of Satan. For the proposition we answer by distinction, or respect as we may say. He that is a sinner is unworthy to be saved, yea most worthy everlastingly to perish. This is true we confess it, if we consider man in himself, or in his own nature, or as he persisteth & remaineth, or unless he have through the satisfaction & obedience of Christ, his sins pardoned: because in the 1. we know our sins withhold good things from us, and make a separation betwixt god and us, and we are by nature the children of wrath as other men. And in the second we are sure, that the righteousness, satisfaction and obedience of Christ being of infinite merit is able powerful and sufficient enough to alter the state and condition, because Christ's satisfaction, and the worthiness of his sufferings, is in such sort imputed to every one that believeth, that it is accounted & indeed be come his own. Concerning the assumption or minor, I say for myself in particular that I am not such a one, as thou Satan sayst I am: for my nature is changed, & I have in some measure put of the old man, and am renewed into knowledge, according to the image of him that hath created me: & so also have my sins through Christ's obedience been defaced blotted out, & stand even before god in the communication of righteousness, as though I had never transgressed. Therefore though I will not deny but in respect of myself I am unworthy to be saved, and indeed most worthy to perish, and therefore may truly say as the prophet doth Psal. 143.2. Enter not into judgement with thy servant for in thy sight shall none that liveth be justified. Yet in Christ & for Christ's sake, who is the only beloved of God, and in whom alone the father is well pleased, who also hath absolutely satisfied the wrath of God and answered for me, whatsoever was against me, sure I am, I am worthy to be saved, and utterly unworthy to perish or to be cast away. The reason is because Christ's worthiness, which is most perfect & pure is imputed unto me, and is indeed become mine as effectually, (yea I am persuaded more effectually, by how much he is more excellent and effectual than myself, though I were never so innocent and righteous) as if I myself fulfilled all righteousness. For this I am sure of, look what Christ did he did it not for himself, for he stood in no need of any such obedience, because he never transgcessed, but accomplished it for me, and for my salvation, and therefore I may in my measure safely say as the Apostle doth Gal. 2.20. I am crucified with Christ, but I live, yet not I any more but Christ liveth in me, and in that that I now live in the flesh. I live by the faith in that son of God: who hath loved me and hath given himself for me. Which indeed is the everlasting and unmovable voice of the Gospel, that being converted to God I might assuredly resolve this with myself, that I shall for Christ jesus sake my Mediator and redeemer be certainly received into favour, and for his worthiness (though not for any of mine own, for indeed I have none, but all unworthiness) and accepted before him. In confidence whereof also, I can in some sort and sense say for myself & others, as the holy prophet of God Daniel doth, chapter 9 we do not present our supplications before thee for our righteousness: but for thy great and tender mercies: yea hear us for the Lords sake.  
It may be that notwithstanding this full & fit answer Satan (who goeth about continually like a roaring Lion, seeking always to devour us) will not give over to press us further saying, he that is exceedinly just, cannot or will not leave thing unpunishmed, but will have his justice fully and wholly satisfied. But God is exceedingly just, and a most grievous revenger and punisher of all sins, yea his justice is altogether unchangeable. Therefore God will leave nothing unpunished, but will have his justice absolutely satisfied, and will cast thee away, not conformable to his justice.  
To this we may answer in some sort before, to the objection touching the greatness and grievousness of our transgressions. He presseth upon us God's justice, not with a mind that he hath to commend it, for he rather condemneth it, and all other good things in God, even as he doth the deity itself, but of a purpose to overwhelm us and swallow us up therewithal, if it may be. But why may not we in some sort, speak to Satan in this behalf even as God shall speak to the wicked his imps: What hast thou to do to declare my ordinances, that thou shouldst take my covenant in thy mouth? or why may we not say unto him, assaulting ourselves, or tempting others and labouring thereby to let the good work of the Lord in us. The Lord rebuke thee, O Satan, even the Lord that hath chosen jerusalem reprove thee. Is not this a brand taken out of the fire? But we say more particularly. He that is exceedingly just will have his justice satisfied, either by them themselves that should do it, and happily are not able, or else by some other that are fit for the purpose or work. That God is exceedingly just no man will deny it. His nature proveth it unto us, and his word propoundeth the same. He looketh also that his justice should be absolutely satisfied why it is done: and that not by such a one as I have appointed for the purpose: for it might be he might be misliked, as well by reason of my blindness to make choice, as by reason of my partiality to prefer one in mine own cause: but by such a one as he himself hath sanctified and set apart for that purpose, that is the immaculate and unspotted lamb of God Christ jesus: who is become not only my bail and surety, and is made a fit Mediator betwixt me and God but hath fully paid my debt also in so much that there is not a mite behind, but all is satisfied and the debt book or obligation canceled. He having in my name, and as it were for my sake offered and presented himself before God the father, to be punished for my transgressions, yea he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And the Apostle saith Rom. 3. That God hath set him forth to be a reconciliation through faith in his blood, to declare his righteousness by forgiveness of sins that are passed And in another place he hath made him that knew no sin, to wit our Saviour jesus Christ, to be sin for us that we through him might be made the righteousness of God. Besides all this I say Satan, that sith God is exceedingly just, it cannot stand with his justice (which neither willeth or can will any thing that is unjust) that one and the self same debt should be twice paid. Men in the world, that carry any account or conscience of their dealings, will not do or deal so grossly. And therefore doubtless it is far off from the just judge of all the world: yea it should be quite and clean contrary, yea manifestly repugning with his most absolute and upright justice, which Christ indeed by an infinite obedience unto his majesty, hath answered unto God, for all my sins, of which if any man should doubt, let him but for his better satisfaction and stay therein, consider these places of scripture Rom. 5. the Apostle saith, As by one man's disobedience many were made sinners, so by that obedience of that one shall many also be made righteous. And again Romans 8. verse 1. These is no condemnation to them that are in Christ jesus and verse 34. of that chapter: who shall condemn? it is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God, and maketh request likewise for us. & Gal. 3. Christ hath redeemed us from the curse of the law, being made a curse for us. And 1. Pet. 3. Christ hath once suffered for sinners, the just for the unjust. And therefore it cannot be that my sins should again come into reckoning before God, sith that by the blood of Christ they are quite done away and blotted out as the Apostle showeth in the 2. chapter of his Epistle to the Coloss. And sith I know this service and honour is to be performed unto God namely to believe the promises of his Gospel. I may neither accuse god of a lie, for that were blasphemy, be being the only truth indeed, nor contemn my Mediator and his obedience, which I know to be even as himself absolute and perfect. And one of these two I must needs do, if I should yield to this suggestion of Satan.  
But it Satan will proceed and say (for such a wrangling and cruel adversary will hardly be answered) Thou notwithstanding all this, art subject to many afflictions in this life, and in the end to death also, therefore god hath not pardoned thy sins: but is still angry with thee, for afflictions and death entered into the world by means of sin, and are indeed tokens of the wrath and displeasure of god, as the Apostle showeth Rom. 5.12. and Eph. 5.16.  
I answer and reply again, that though afflictions and death did at the first through sin enter into the world, for indeed had not sin been none of them had ever fallen out: and though in their own nature still, they cannot but bring forth the like sour fruits & bitter effects, that yet now through the power of God, that bringeth light out of darkness, and through the spirit of sanctification in his servants, whom he exerciseth with such afflictions and calamities they do not always sort to this effect. For first concerning afflictions, god in them doth not always regard this, either to punish us as a severe judge or to condemn us for our sins, no more than a father mindeth when he chastiseth his child to cast him away, but as a most merciful God and loving father he doth it, either to try us, that so by that means our faith, patience, constancy, and other good fruits in it might be made known in the world, as it is manifested in the history of job and other holy men's examples, and appeareth by sundry places of scripture, and namely james 1. where the spirit saith, brethren count it exceeding joy, when ye fall into divers temptations, knowing that the trying of your faith bringeth forth patience &c: or else correcteth us to this end, that we should not perish with the wicked world, but rather that by this means we might learn more & more to hate sin, seeing we are punished for it: or to contemn the world whereunto otherwise happily we might be to fast glued: or else that we should the better learn to know ourselves, we growing quickly into forgetfulness and security, and might so much the more earnestly call upon God, the days of our trouble, being a meet season, yea our troubles themselves good means to fit us thereto. And of every one of these doth the Scripture speak in divers places, as 1. Corinthians 11. we are chastened of the Lord that we should not be condemned with the world: and David in the Psalm 119. It is good for me, O Lord, that I have been afflicted, for before I was afflicted I went astray: but now I have learned to keep thy law. See further for this purpose and point in the Psalm 32. verses 4.5.6. and 2. Corinthians 6. ver. 9 but specially 2. Sam. 7 where it is said, If he sin I will chasten him with the rod of men: and with the plagues of the children of men, but my mercy shall not departed away from him etc. or else that making us an example unto others, he may bring them to some goodness, and frame and fashion us unto the image of his own son, as the Apostle showeth in plain terms. Romans' 8.29. That so being like unto him in his sufferings, we may be comfortable also unto him in glory: or else that we if it seem so good unto him, being made as a man may say gasing-stocks to men and angels and all the world, he might declare in us, what is the wonderful power and efficacy of the holy ghost in frail and weak vessels, which as it is many ways made manifest, so doth it appear in the crown of martyrdom suffering for truth, and in the strength of temptations, we being more than conquerouts through him that loved us, and washed us in his blood. See 2. Cor. 4. ver. 7. and 12. ver. 9 and also Col. 1.24. And the like may we say touching death, which through the death of Christ is so sanctified unto me, that I do not only triumph over it saying, death where is thy sting: hell, where it thy victory: but find it to be a speedy passage and ready way for me unto eternal life. Therefore so far of am I from being hindered by afflictions and death, that I know these things as all other shall work unto my good, & shall serve for the furthering yea for the perfecting of my salvation. Rom. 8.28. I also assuring my heart, that Christ hath delivered me from the power of death and that I shall in and through Christ escape from death and pass unto everlasting life, even as he himself plainly affirmeth. joh. 5.14.  
2 Secondly he objecteth thus. It is not sufficient that thy sins are satisfied and answered for by another, or that thine iniquities are pardoned: but besides it is of necessity required, that thou be righteous, and dost perfectly observe the law of God, that is, that thou dost perfectly love god and thy neighbour. For unless thou have this righteousness indeed, thou canst not escap the wrath & curse of God: but this righteousness thou hast not, neither canst have indeed in this life: & therefore thou must of necessity be under condemnation.  
We cannot answer to this temptation, but even as to the former, yea and indeed almost to all other also, that is having respect unto Christ, who hath not only endured the punishment due unto me for my sins, but also performed perfect righteousness, yea and the same such as the very law doth require, & that not for himself because he needed none, but for me hath he done all that he did, & fulfiled even the whole law. Which if any man doubt of or call into question, let him but consider Christ's own words. Mat. 3. & no doubt but he will give glory to God and confess it, Christ there saying, let be now for thus it becometh us to fulfil all righteousness or else that saying in Ro 8. That that was impossible to the law, in as much as it was weak because of the flesh, God sending his own son in the similitude of sinful flesh and for sin condemned sin in the flesh, that that righteousness of the law might be fulfilled in us which walk not after the flesh but after the spirit. And tell me Satan. Shall the power of Christ's death be effectual to take away transgression? deny this if thou canst or darest. And shall not the absolute might & infiniteness of his obedience, be strong to make me stand as righteous in the sight of God. What was there in all the ●●we that he hath not absolutely accomplished? Even his very enemies he hath so heartily & perfectly loved, that he hath not only prayed for them, as appeareth in the history of his death, but also for numbers of them hath sustained the wrath & indignation of God, that so he might reconcile them to his heavenly father. Oh how sweet not only for the proof of this point, but for the heart & conscience of all faithful is that of the Apostle Ro. 5. God setteth out his love towards us, that whilst we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his son, much more being reconciled, we shallbe saved through his life. And this absolute righteousness of Christ, is through God's goodness imputed unto me, and by faith laid hold of and applied to myself, with which being clothed as with the precious and sweet garments of my elder brother, I cannot but please God, and stand righteousse in his light, as the brother of Christ, yea as one of gods heirs, yea & which is more an heir annexed with Christ himself. And therefore may truly & comfortably say as the Apostle doth in the same place of Ro. 8. Hath not God spared his own son, but given him for us all to death? how shall he not with him give us all things also? If all things, why not then also absolute righteousness? who shall lay any thing to the charge of gods chosen? It is god that justifieth who shall condemn &c. as followeth most comfortably.  
Yea but it may be, that Satan will yet further urge this point: what can another man's righteousness avail or profit thee? seeing that the law presseth this upon thee, thou shalt love thy neighbour etc. Thou shalt not covet thy neighbour's house etc. And the Scripture telleth us, the soul that sinneth that shall die the death. Ezec. 18. And again: there shall be wrath and indignation upon every soul of every man that doth evil and breaketh the law. Ro. 2. vers. 9  
To this we answer though that which hath been said before, concerning the imputation of Christ's righteousness, and gods acceptation of it may serve for an answer, yet we further adjoin and say. It is true that law doth require of every man his own righteousness, or having failed his satisfaction. Herein Satan is not a liar: but this is it that he faileth in the end of urging this, not of ignorance in himself for surely he knoweth it, but of malice against us, to bring us if it could be to death and damnation. What is the end why the law requireth it, or God in his law doth demand the same. It is to intimate, that there is or can be in us any such thing? no verily: but to cause us to go out of ourselves, and to seek it else where, where it may be found. And in this respect particularly amongst many other is it, that the law is and may be said, to be schoolmaster to bring us and to guide us to Christ. And indeed this is a mystery, which being either many ages together much hidden, or else not so plainly discovered, as now it is, is laid open and revealed unto us by the gospel: to wit, that where mankind was not able to satisfy in his own person the law of God, and yet the law might not be destroyed or overthrown. God hath made a translation of the law into another person, which might do that for mankind that it could never perform for itself, that is absolutely observe yea and fulfil the whole law. Which person because it consisteth of two natures, the godhead and the manhood, therefore is his obedience an absolute and full satisfaction for the sins of all the world, even as it is plainly said. 1. joh. 2. He is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world, meaning it of the efficacy of Christ's death in the excellency and absoluteness of it, as in regard of itself, and as in respect of men of all sorts and of all ages, and all places, so that this benefit belongeth not to the jews 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 end and fulfilling of the law for righteousness and salvation to every one that believeth. Even as he saith in another place, to the jew first and also to the grecian, for there is no respect of persons with God. Romans' the second. And this Christ indeed, hath God set out to be a reconciliation through faith in his blood, that so we might he justified freely by his grace through the redemption that is in him. To be short he was by the very decree and counsel of all the persons of the deity, sent into the world, and made subject for a while, unto the law that he might redeem us from the law and the curse due unto us contained therein, according to which the Apostle saith Gal. 4. when the fullness of time was come God sent his son made of a woman & made under the law, that he might redeem them that were under it: & so we receive the adoption of sons. Him therefore and his obedience and satisfaction, when by the eye of a true and a lively faith I look upon, & by the strong hand of the same faith, I apply unto myself, than there is nothing in the world or out of the world, be it from mine own diffidence and distrustfulness, or Satan's malice, that can either accuse me or condemn me. For I have always in readiness 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 law whatsoever, and by means whereof I may stand even in the very face and presence of the judgement of God, as comfortably and boldly as if I myself had in all respects satisfied the law of God, nay I will say more comfortably & boldly by much, by how much God and man joined together in one person, hath for me wrought a more absolute obedience, and righteousness, than I or all flesh could have done, had we continued in our first estate of innocency and holiness. Of which if any doubt, and would be satisfied for it, let him read the whole seventh chapter of the epistle to the Romans & there he shall find this point confirmed, and many other singular matters of sound and strong consolation propounded.  
3 But all this notwithstanding, Satan will object against thee, the imperfections and deserts that cleave unto thee, and thy best works saying. Though thou have in Christ, a thorough satisfaction made for the punishment of thy sins, & perfect righteousness: yet sin rest and remain in thee, as for example, both thy original and many actual transgressions for which God will set himself against thee. And then how canst thou appear or stand before God the just judge of the world, yea such a one as hateth all manner of filthiness though never so small.  
This is a strong temptation I confess, howbeit not such, but that it may be fully satisfied and answered, by truth out of the word. And first I say mark this still, that Satan speaketh true things, but not to a true & right end. For that we have yet sin within us, both original and actual, it is as clear & certain as the Sun shineth at noon day. But why hath god left them within us? is it to depress our consciences above measure? or in the memory and sight of them to throw us down to damnation? No verily: Satan indeed setteth them before us to that purpose But God doth it to humble us in ourselves before him and to add an edge unto our supplications and prayers, that so they may be more piercing than otherwise. And this we may see in Paul, who saith of himself, that lest he should be puffed up through abundance or excellency of revelations, there was given unto him a prick in the flesh, and Satan as an Angel to buffet him: and for the removing of them he prayed the Lord thrice & yet received no other answer but this god's grace was sufficient for him, and the Lords strength should be perfected through man's weakness. Yea this is that that the Apostle speaketh in his own name and of himself, as also in the names of the regenerate and of them Rom. 7. saying, I alone not that which I do, for what I would that do I not, but what I hate that do I If I do then that I would not: I consent to the law that it is good. Howbeit it is no more I that do it, but sin 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 myself to perform that which is good. And in this notable discourse he holdeth on even unto the end of the chap. which I would entreat the godly reader, carefully to to view and think upon, 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 do the same things that ye would. To all which we may add for the further satisfaction of this doubt in our hearts, and the stopping of Satan's mouth if it may be, that these our sins whether they be original or actual, past or present, many or few, come not into account or reckoning before God, neither are they neither shall be laid unto our charge, the reason is because they are omitted through the death and obedience of Christ, I am now through God's goodness 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 now this great grace being bestowed upon me, and I having that precious gift of faith wrought in me to apply it to myself, the Lord can or will no more refuse or condemn then jesus Christ himself, which I think the Apostle meaneth by these notable and comfortable speeches, namely Eph●sians the fourth By Christ all the whole body being coupled and knit together, by every joint for the furniture thereof, according to the effectual power which is in the measure of every part) receiveth increase of of the body unto the edifying of itself in love. And Cor. 2. We are rooted & built in him, and established in faith whereof all the body furnished and knit together by joints and bands increaseth with the increasing of God. Lastly in as these sins do not reign in me, or over rule by that but that they are mastered and beaten down by the grace of the spirit, plentifully shed abroad in into my heart, and powerfully prevailing against my corruption, one while, whilst it doth in a notable measure subdue iniquity present in me, and another while, whilst after sin committed, it raiseth me up: to repentance and amendment, so that I lie not sleeping and snorting in sin as the wicked, but these sins are through the mighty 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 revealed.  
4 And therefore the assault that he maketh against us, is by an argument framed thus. Innumerable men and women perish and are condemned, as whom Christ and righteousness doth no whit at all profit: but thou art of that number as appeareth by this, because thou art no whit better than they, that worsest rather, therefore thou art damned.  
Hereunto I answer, that the truth of this proposition I willingly consent unto, namely that innumerable persons perish and are condemned, but yet with this exception, that the cause thereof is not in any impotency or weakness of Christ's death and righteousness, for that is of most large, yea of infinite merit, as hath been showed already: but by reason that they themselves do not believe. Fos as that is true in the faithful which our Saviour uttereth, in a most vehement affirmation, saying, joh. 5. Verily, verily I say unto you he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. So that again must be verified in the unbelievers, which he saith else where. joh. 3.18. He that believeth not is condemned already because he hath not believed in the name of the only begotten son 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 uncertain in the other words: or if thou wilt reason of the assertion, because thou art no whit better than they, but worse rather. For first when he saith, I am one of them, he doth not only evil as in regard of himself, taking God's office upon him, to whom alone as vengeance, so all true & sound judgement appertaineth: but affirmeth falsely that which he can never prove, nay the contrary whereof I am able to show, and that not only by mine own judgement, which happily might be suspected in mine own cause, (and yet speaking the truth I see no reason why I should not as well be believed for myself as Satan against me) but even from the testimony and witness of God's holy word. I know I am faithful, and I am confirmed in the truth and certainty of the persuasion, because I do not in an evil or idle opinion, but in true and certain faith lay hold of Christ, and stay and settle myself wholly and only upon him. This no heathen Idolater can do, because he is not only without Christ, but without God in the world. This no Mahometist or jew can perform, because they deny him and defy him from their hearts. This no counterfeited or corrupt christian can accomplish. For the false christian as papists join their works at the least with him: and the carnal professor in the corrupt course of his conversation denies his power to mortification and sanctification. Therefore I separated from all and every one of them, in strength of persuasion, in particular application, and the fruits of faith and blessed obedience, cannot perish. But may truly and effectually say, that Christ jesus dwelling in my heart and making me fruitful to good works, and I again being thereby in him, there is no condemnation to me nor any such: yea I am thoroughly and certainly persuaded, That neither life nor death, height nor breadth, things present nor things to come, are able to separate me from the love of God towards me which is in Christ jesus. As for the uncertainty of the confirmation it is apparent by this, that though Satan know us all to be tainted in Adam: yet he knoweth not in whom the power of corruption prevaileth most or more. The wicked cannot discern of them of another, no not one of them well of their hearts as we see even particularly by this, that many times they are not only blind but senseless also: and yet a man would think, that they should be as well able, either to know the height and heinousness of one another's corruption, or their own, as Satan should be acquainted with theirs. And if Satan cannot tell, whether I be worse than they, he less knoweth, whether I be in any measure of mercy better than they: for by reason of the fullness of his own corruption, he can much better discern of evil, than any whit at all of good, by reason of his adversnesse and waye-wardnesse and unto wardness thereto. But be it as it may be, we will yield 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 myself & of myself no whit better than others, nay I will say more, worse than others, if god be pleased to account otherwise of me, what is that to Satan, sith God will have mercy upon whomsoever he will have mercy, & will cause me and others to feel and find that true in ourselves, that the Apostle saith in the general doctrine of the word, where sin hath abounded there grace hath over abounded, and freely confesseth of himself that God had mercy on him the chief of all sinners. And therefore I am so far of from despair in myself, though it be true, that in that respect I may cover my face with shame, that I may rather greatly comfort myself, because in this life God's favour and good will, doth not in any thing so plainly appear, as in the forgiveness of my sins.  
But Satan will yet again press and urge this further thus. The faithful verily are not damned but saved by Christ. But thou art not faithful, or hast not faith, therefore thou canst not be saved by Christ, but must notwithstanding, for the want of thy faith remain still under condemnation.  
For answer whereto I say still, notwithstanding all thy oppositions Satan, that I have faith and do believe. And if thou wilt ask how I know it, or can be assured of it. I will show thee. Christ our Saviour telleth us that we shall know the tree by the fruit: from the effects therefore or fruits of my faith, will I gather this truth against thee, to the staying & upholding of mine own heart. And first because the holy spirit of God, and the infallible testimony that it yieldeth unto my heart, is a principally prop and stay unto me, I tell thee Satan, that even that shall testify unto my spirit, that I am God's child, and dare thereupon without fear or trembling, call upon him, and say, Abba, O father, by which I perceive I do believe, for otherwise how could I call upon him in whom I believe not, and assuredly know that I have faith, because I stay myself wholly and only upon him saying unto him in some sort and sense, as the Prophet David saith, Lord, whom have I in heaven but thee? and in earth I desire none with thee. And lest Satan should think, I do this without warrant or reason, I will not fear or be ashamed to set down my grounds out of the word. How comfortable is this saying of the Apostle Romans' 8. We have not received the spirit of bondage to fear again, but the spirit of adoption, whereby we cry, as with boldness, so with earnestness, father, father, The same spirit witnesseth, with our spirit, that we are the children of God, if children than heirs also etc. To the same end tendeth that of 1. Cor. 2. Where he saith. We have received not the spirit of the world, but the spirit which is of God, that by it we may know the things that are given unto us of God. And though this be sufficient and indeed greater than all exception, yet have we beside, the powerful working of the same spirit framing us and fashioning us to sound conversion before god, and to the yielding orbringing out of the sincere fruits of faith, that is to say good works, which cannot but assure me of my salvation, and of God's grace, and confirm me in the certain hope of the one and the other. And this is that which Saint Peter provoketh unto when he saith, Brethren g we diligence by good works to make your calling and election sure, for if ye do these things ye shall never fall, because by this means an entry shall be ministered unto you abundantly, into the everlasting kingdom of our Lord & Saviour jesus Christ. And of this truth we have further this double reason. If that which is from ourselves, as for example our sins may justly move and make doubting, why should not that which is from God, as for example, the fruits of our unfeigned faith and obedience ministet hope and assurance. God I am sure is greater than man, and his graces much more excellent, then man's infirmities are base and vile. And if this were not true, how should we that carry gods heavenly treasures in earthen vessels, conceive hope of profiting by them in ourselves, or of doing good with them unto others. But we are assured of the one & the other, notwithstanding our weakness and wants, therefore we must also conceive hope of the former & indeed assure our hearts therein. Again, why doth Christ dwell in our hearts by faith as the Apostle saith in his Epistle to the Ephesians? it is to this end that he might be idle in us? no verily. Satan when he possesseth men will not suffer them to be idle, much less jesus Christ, but provoke them still to honest labours and good works. For by his spiritual power, he manifesteth his own strength in the midst of our manifold weaknesses. Now if that be true than this ensueth thereupon, that I am Christ's, and Christ is mine (as the Church & faithful soul singeth in the book of the Canticles) yea he himself with all his graces and merits whatsoever. So that he which feeleth and findeth these effects in himself can not but must of necessity infer thereupon, that he hath faith, and that therefore he hath Christ in him, in this life, making him fruitful unto all good works, and sealing up unto him & in him salvation & everlasting life in that which is to come. Unless that he would imagine, that Christ could be idly or without fruit in the hearts of his people, which were blasphemy. And yet we may be the better assured hereof, because true faith indeed, can no more be sundered from good works, which are the sound fruits thereof, then light from the sun or heat from the fire: or if you will the shadow from a natural body.  
But yet Satan will except against this, This faith of thine which thou speakest of, and these fruits of it that thou mentionest, they are imperfect, they are faint and few, yea they seldom or very rarely appear or are seen.  
What then Satan? Grant that my faith and good works are faint and few in me: wilt thou infer that therefore I have none? that is against all reason and religion. In reason he that hath but a sick, pining or languishing life, liveth still, and in hope of the bettering of his estate, either as in regard of this world, if god will, or as in respect of the life to come especially. And why should not this in measure and manner be true, as in respect of our spiritual life here. In religion, we know that God accepteth both the whole Church, & the several members of it, according to that they have and not according to that they have not, provided always: that that which they have they have it from him: or else how could the Church & members of it rejoice or comfort themselves in the thing that they do. And from hence is it indeed, that we learn notwithstanding weakness & wants either in whole congregations or several members not to break the unity of the spirit in the band of peace, nor to forsake the fellowship of the brethren, and the exercises of the Church, as the manner of sin is, but n holy wisdom and power from above: to put a difference betwixt good and evil, and that not only in our persuasion, but in our practice, not forsaking the good of our God for some evils or corruption of man adjoined therewithal, nor yet for the goods sake, justifying or approving the evil. And if this were not sufficient yet we have further props to our faith here, namely first that though our faith be weak and faint, yet is it true and sound. For even that faith which is infirm and weak, may yet notwithstanding be true & right, the reason is because that not weak faith and true faith are opposite, but weak faith and no faith. And this we may see also, by the worthy speech of the father of the sick child in the Gospel: Lord I believe: but help thou mine unbelief. This weakness & imperfection our faith not coming from itself, nor being in itself as of itself, for so it is an excellent and an absolute work of God, but as it is intermingled with the remainders of our unbelieving heart which yet notwithstanding the faintness and weakness of it, may no less effectually, as in regard of the particular person having it apply Christ with all his benefits unto himself, than a faith that happily is more firm and steadfast, though in regard of it own particularly, it may be it doth less firmly apprehend the same, and yet the party having no less good or comfort thereby: as in respect of his own particular, th●● he that seemeth to have a more firm faith. For even as in the food of the body, a poor man's bread and water as we say, maketh him have as strong a body, as the best dainties in the world do the rich, so is it herein: or to speak more plainly. As a man or woman that is sick of a fainting or languishing disease, doth receive sometimes more comfort, by many mean meats then those that have the cordial and restorative things: even so may a man's weak faith in the soundness of it, yield him as strong consolation as he that hath most strength and might that way. And no doubt but God will have it to be so, to the end that as we know that in the body to be which the Scripture saith, Man liveth not by bread only but by every good word that proceedeth out of the mouth of God: so we might much more effectually know our spiritual life to be upheld by him, who in the days of our distresses as in regard of famine weakness etc. maketh his might manifest in the midst of our infirmities. Secondly I answer further, that that which is languishing in myself, is yet notwithstanding in Christ my Saviour firm and altogether perfect and absolute, for the further assurance of my heart wherein Christ giveth and imputeth unto me, whatsoever he as my Mediator hath accomplished before God, or hath in himself: which is not or cannot be weak, and therefore I also cannot miscarry. And sith by the using of all good and holy means, I daily endeavour that my faith may be stronger & stronger, and particularly daily offer up my supplications to God, that he would increase it in me, and kindly in me also a more earnest flame of the holy love, I am sure that I shall find these favours, because he that cannot lie and giveth abundantly to every one that asketh, & yet up brayeth none therewith hath promised me in his Gospel that to him that asketh shallbe given, and to him that hath shallbe given more, and he shall have abundance. Mat. 13. And for my better encouragement herein, I set before me the examples of God's Saints, who though they did fall most foully and grievously, did not for all that cease to call upon God of whom also they were graciously heard: and why? not because of their sins for sin itself separateth betwixt god and man, but because they were of his own free grace, reckoned in the number of his sons and servants. And therefore I may conclude as of them so of myself: that though our faith be weak and frail as it is in all flesh, yet I may be assured of theirs, and mine own salvation especially. And the reason is because the certainty of life everlasting standeth not so much upon the quantity greatness, & excellency of my faith, as upon the power, good will, & fidelity of God, that in Christ was pleased to elect me to it, and to bestow it upon me. And yet further for faith, I may truly say thus, that if I have but one only spark or crumb of faith, by a manner of speeech, so that it be right and true: it is sufficient to assure me of the forgiveness of my sins and of eternal salvation: & whatsoever is in or from God; for Christ's sake to be communicated unto me. And this I say not only for my present feeling, but also for that which is past: though presently it may be I perceive it not. For even for the graces past we may and we ought to be assured of salvation and all other favours from God, the reason whereof is rendered in the scriptures as namely Rom. 9 where the Apostle affirmeth that the gifts and callings of God are such as cannot be repent of, and again the first of john and the third verse the seed of the anointing of God remaineth in us: by which we see all firmly, concerning this matter all is attributed to God and his graces and nothing at all to ourselves: which if we should not believe it were not only uncomfortable to ourselves, but blasphemous against God Lastly again we say that in this suggestion Satan reasoneth: against us as if in worldly things a man should frame an argument thus there appeareth no flame: therefore there is no fire. In winter trees bear neither leaves nor fruit: therefore they have no life in them: but of reasoning this kind we would be so far of from liking, that we would rather hiss at it. For we know fire may be where no flame breaketh forth, as in a flint for example, or under the ashes etc. And the like may we say of trees, which we are sure have life in them, though they seem to be dead in the winter season. And why may we not affirm the same of God's graces in us, which howsoever they be overshadowed with the ashes of our corruption, or nipped somewhat or driven back to the root, through the frost and cold of infirmities that we carry about with us, shall yet notwithstanding break forth, bud, and bear better than ever before, that so that may be true in us, that is said in the Psal. 92. Such as be planted in the house of the Lord shall flourish in the courts of our God. They shall bring forth fruit in their age, they shall be fat and flourishing to declare that the Lord our rock is righteous, and that there is none iniquity in him.  
But yet concerning this matter he will press further upon us saying. Thou hast been called very late to be made partaker of such graces as thou speakest of. Therefore thou canst not from these effects infer the certainty of God's favour towards thee here, and of the everlasting saving of thine own soul.  
Suppo●e Satan the antecedent to be true. And yet I must tell thee by the way, that the very time of my calling is sometimes unknown and unfelt in myself, and therefore no marvel though thou art unacquainted with it. But suppose that were true, yet that would not follow, that thou wouldst infer. For it is not a late calling, that may hinder me, but gathering by sound effects that certainty of mine own salvation, but either no calling at all which is the state of infinite numbers of people in the world, I mean by the public ministry of the word, or else an uneffectual calling, that being uneffectual, not only because God is not pleased to make it powerful, but also because men either in their carnal carelessness, or profane contempt, make it unpowerfull and unprofitable to themselves also. Shall we say in common speech, and that by the light of nature, the way to good manners is never to late. And shall we prescribe, time, mean, matter, or any thing else to the almighty: God is able and will also at what time & how it pleaseth himself, to call his own, & myself amongst the rest. He calleth some sooner: and yet their state not much the better for that: and some later and yet their condition not much the worse for that; which our Saviour himself declareth in the parable of them, that were called at divers time; to work in his vineyard. Mat. 20. where those that were called at the dawning of the day, and at the third, sixth, & ninth hour, they murmured at this, that they came at the eleventh hour, received as much as themselves; which had borne the burden and heat of the day. But what saith the Master of the vineyard, Friends I have done you no wrong, take that which is your own, go your ways, I will give unto this last, as much as unto you. And why doth he so? but that we might see that to be true in himself, which he saith of himself, he will have mercy on whom soever he will have mercy, and that in such a measure of mercy to, as he & not they shall think best: yea he doth it to this end, that we might find that fulfilled in the world amongst his own, that he promiseth in his word, that whensoever it pleaseth him to show mercy he will. Yea and that that might be verified, which followeth in the end of the parable, the 1. shall be last & the last first. Nay we will say more than this. Even in them that are called late as we say, there are or do appear many times more evident testimonies of faith & salvation, then in those that are called somewhat sooner. For over & beside that we may say nothing of this, that many forward at the first do not only hold slowly on, but sometimes slip back, the very work itself, and the plenty of grace that is shed abroad into their hearts doth plainly show, that God alone, and not man or mean hath wrought the thing, and therefore all the glory thereof, as likewise thanks for it to be returned unto him, whereas if it were a work of great continuance, we would or might seem to ascribe it partly to length of time, and partly to some other instruments or means used in the effecting thereof. If any man doubt of this, let him look upon the example of one of the thieves, that was crucified with Christ. Oh what a heavenly and holy end made he, and that not only in rebuking evil in his lewd and wicked companion: neither yet in justifying the innocency and clearness of our Saviour, but in calling upon him and that from the bottom of his heart for mercy. All which and specially this last, are full of singular grace in regard of god, and marvelous consort in respect of us. From whence also me think we may infer, that whosoever he be that doth but in the very pinch of death, feel these holy and heavenly motions he may certainly assure himself, of infallible testimonies of faith, and by consequent also of eternal salvation; because faith and everlasting life, are never sundered in gods children for the feeling of it in this life, and the fruition of it, in that which is to come. And if in my death the feeling of these motions may yield me spiritual & heavenly comfort, why should they not also minister unto me strong consolation, at what time soever in my life, god of his own bountiful liberality, maketh me a plentiful partaker thereof. Besides all this, Satan, that hath been said, I must and will tell thee one thing further, not only for the full confutation of that which thou objectest, but even for the throwing of thine own dung and filthiness into thine own face. For howsoever in other things thou showest thyself to be a most subtle adversary, yet therein I will from thyself take that, that shall hinder me from yielding, if there were nothing else. Is there any thing more gross in the world than popery which thou hast hatched and brought forth to behold this light? Amongst popery, is there any point more detestable than that of man's merits? Doth not this thy temptation openly under prop and shore up the ruinous bulwark or butteresse? If for the length of my calling I should be accepted, should not God be moved with worldly respects? For my very calling itself though nevet so effectual, I am not respected but for gods free favour and last cast upon me in Christ: and therefore not for the length of time wherein I am called. For I may reason of my calling, as I do of other graces of god. The faith that God hath wrought in me, is an excellent grace, and indeed the hand as it were to lay hold of eternal life, and yet I am not saved for my faiths, but for God's mercy sake in Christ jesus. These graces of faith and feeling of vocation, sanctification etc. are bestowed upon me and wrought in me, not so much, nay indeed no whit at all for the working of my salvation: for that belongeth unto God's mercy and Christ's merit, as to pledge up unto me, the certainty & assurance of that and all other graces, that God is pleased freely & of his own accord to bestow upon me, & other wretched that have the gift to believe.  
But Satan presseth again this point, and frameth a new argument thus. Thou thyself needest not hear thyself so bold: others that thought themselves as strong as thou dost thyself have fallen away. Thou art but infirm and weak, and mayest not only slide and slip, but fall away from the grace of god & lose the faith that thou hast. Thou canst not therefore at any hand be sure of everlasting life, and the saving of thy soul.  
But I tell thee, Satan, though I can be content, thou shouldst humble me myself, and of myself as law as thou canst, and I know it also sometimes to be needful by reason of the high conceits that flesh and blood carrieth of itself yet thou shalt never take away the righteousness from me that the Lord hath given me, neither will I suffer him to be blasphemed that hath dealt so bountifully with me, no though thou shouldst either in malice against me, or in blasphemy against God, writ a book, much less shall these few and weak things overthrow my hope. I tell thee therefore Satan, that though I be infirm and weak in myself, and ready every minute of an hour to slip and slide, yea to fall, yet I am strong in him that is the root and fortress, yea the very God of my strength and power: of whom I may say as David saith, by the Lord I shallbe enabled to leap over a brickwall, and he shall strengthen my hand and mine arm to break a bow of brass and concerning whose goodness towards me. I have that sounding in my heart, that was answered to the Apostle. my grace is sufficient for thee, & my strength shallbe perfected through weakness. And why should I make any doubt of this, sith God's election (which is grounded upon the mutable purpose and decree of God) is always firm and sure. And sith the word not of man but of god assureth me that those whom the Lord loveth, even unto the end he loveth them? & sith that he that is for us, & with us & within us is stronger and greater than al. And sith even the very articles of our faith, teach us to believe as the Father to be Almighty, whose power no creature is able to withstand: so jesus Christ to be our Lord, into whose hands sith the father hath eiven us, we are sure no adversary power shall pull us out of the same: for he also is not only constant and firm as the father, but almighty also. And that salvation, which he hath wrought for me through his blood, and enabled me in the power of the spirit to apply unto mine own heart he will preserve and uphold in me, together with the gift and grace of perseverance, so that not fall even unto the end and in the end. Wherein I am the more settled & confirmed not only by this, that he dealeth not with his servants as men do, who begin and leave of in the turning of a hand, or the twinkling of an eye, but look what work he beginneth in his he perfecteth the same. Neither yet by this, that he hath given me and the rest of his servants gracious promises: as that he will be with us unto the end of the world, that his spirit shall bring unto our remembrance, the sweet and comfortable words of truth and life, but also by this that he hath graciously performed it unto his servants, not only upholding them that they have not been carried away, either with the sway of sin in the world, or strength of corruption in themselves, but even then when they have been fallen in raising them up again, as we see particularly in David, who confesseth of himself, and in himself that to be true through gods goodness, thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. Psalm 116. And likewise in Peter, whom though our Saviour Christ foretold of Satan's malice against him, and the rest of the faithful under this metaphorical or borrowed term of desiring to winnow them as men do winnow wheat: yet doth withal most comfortably tell him, and the rest of the faithful in him, I have prayed for thee that thy faith fail not, wherefore when thou art converted strengthen thy brethren. And what though others in outward show far better and more strong than myself have fallen away. Doth it therefore follow that I shall do so likewise? I tell thee no Satan. God is above all law, and therefore beyond all example. And what if God, to let proud flesh and blood understand, that they stand not by themselves, would make some fearful examples of humane inconstancy, weakness and wavering, to the end that the parties themselves might be humbled and other learn to fear? wilt thou then from thence gather an universal course? Or on the other side, if God for the comfort of all them that are feeble and weak hearted and handed in Zion, would make the meanest of his servants most worthy instruments to manifest his strength in their own weakness, wilt thou cross his purpose, whose power no creature is able to resist? and darest thou discomfort where God goeth about to give all consolations, yea such comforts as no man can give but he, and none can have but those that belong unto him? Over and beside all this, god in his word hath given me other strong consolations, against this temptation or assault of thine, for in the second epistle of Timothy and the second chapter. against the back sliding and falling away of others, he giveth me these two special comforts, namely that the elect, of which number I am one, are out of all danger of any such falling away: and again that such hypocritical backsliders are known to god, and not to us when he saith. The strong foundation of god remaineth sure, having this seal, the Lord knoweth who are his. And in the second chapter of Saint john's first epistle the holy ghost laboureth the same point (that so in the mouth of two or three witnesses this as all other truth might be established and made sure) and giveth sundry consolations against it, as first that none should be terrified or offended with their faults, because though such had or might have a place in the Church, yet were they never of the Church, because the Church is the company of the elect, which cannot perish and therefore also cannot fall from the grace of God in Christ. Secondly because they are anointed of the holy Ghost not only with true knowledge of salvation and eternal life, but with all other graces from the same, and namely with the gift of perseverance, but his own words are most excellent, and therefore let us mark them. They went out from us saith he, but they were not of us, for if they had been of us, they should have continued with us. But this cometh to pass, that it might appear that they are not all of us but ye have an ointment from the holy one, and know all things. And now with what reason or face can Irefuse this truth of God, so plainly and plentifully propounded, and embrace the lies of Satan. I tell thee I cannot fall away from the grace of god nor fall away from the faith that he hath planted in me, unless I would make God a changeling and uncertain: and that cannot be for the scripture telleth me, there is not so much as a shadow of turning in his majesty: which yet that I might be the better persuaded thereof he hath always by performance showed himself, at all times and to all his people, to be such a one. Show thou the contrary if thou canst.  
But Satan further presseth this temptation, of man's weakness and ability to fall away, from the acts indeed thereof and the effects following from the same saying after this sort. Thou hast fallen divers ways and at sundry times also, and therefore hast lost the faith & grace that God gave thee, and so art become gods enemy. And how canst thou then be assured of favour at his hand?  
Hereunto I answer, that I cannot or will not deny, but that I have fallen, and fallen foully, yea divers ways and sundry times: and of this I have better witness than thy word Satan. For first that observation of mine own ways, that God of his grace hath wrought in me doth testify unto me every day when I rise up and every night when I lie down, that I have and do heinously offend: and secondly the texts of holy scripture doth witness the same, as for example. 1. king. 8. there is not a man but he sinneth. and James 3. in many things we sin all. Howbeit we see a marvelous difference between their setting my sins before me and God's word propounding it unto me. Thou dost it of a deadly malice to draw me into desperation, and by means thereof into condemnation, and therefore no reason, that I should listen unto thee, so deadly hating me as thou dost, attempting such moral dangers against me, as the death and destruction of my soul and body, But the Lord setteth them before me, to humble me at the feet of his goodness, that so in forgiving me also so great a debt, I might learn both to love him that hath dealt so bountifully with me, and beware of falling into the like mischiefs again by means of my sins. Besides I answer further for myself, that I am not so much to regard my slips & falls, as how or with what affection I have offended God hath kept me from sinning presumptuously, & with a high mind, howsoever to make me see myself, & to be more circumspect against transgression: I have fallen of human infirmity and weakness. And if this and such like considerations mittigat sins amongst men, why should it not also in some sort do so before God, who is better able to discern and judge both of actions and affections than all the people of the world that either have been, be, or shallbe. Moreover that is false that thou dost infer that falling into sin, doth utterly spoil God's people of faith in themselves, and of all grace and favour from God, for if that were so, how could any of gods children, that have gone before us, or live presently with us, or which shall succeed us even to the end of the world (all and every one whereof, some one way some another, have been fearfully overtaken) be raised up again to repentance and amendment of life. And this we may see as by many examples of holy men in the word: & in the world, so by the doctrine of the holy scriptures, and amongst the rest. joh. 3. who soever is borne of god sinneth not, that is to say either the sin that is unto death, or lieth not wallowing swinelike as the ungodly of the world do in the filth and puddle of their transgressions. And of this assertion he rendereth a reason very strong and forcible saying for his seed remaineth in him, that is the holy ghost with his graces shed abroad into his heart, will not let him lie still but laboureth his raising up again. And as though this had not been sufficient, he addeth neither can he sin to wit in sort as before is expressed and why? because he is borne of God, who besides that he is stronger than all, and therefore can and will perform his own will, doth not begin in his people any good work, but bringeth it one daily more and more according to the measure that he seethe to be good for all and every one of them, to perfection. And this grace I find from God, that as I see my sin for my humiliation, so I behold the precious gift of faith, and many great graces of God for my exaltation, and therefore have not lost as thou wouldst have me believe (Satan) all sense & feeling of God and godliness, but have that seed and the anointing, by which I shall be enabled to stand, and if I do fall shall yet notwithstanding be raised up again and set upon my feet, more stayed and confirmed then ever before, and that not only by reason of the circumspection and means, that is wrought in me thereby, but also by the strength that is communicated unto me from above, which in succeeding time breaketh forth: and therefore I am not utterly fallen from grace, as thou forgest and feignest Satan: neither have made frustrate God's election concerning myself: because that as a strong foundation remaineth unmovable and unchangeable, for he abideth always faithful and cannot deny himself, whether it be executing of his wrath upon the wicked, or in the displaying and exercising of his mercies upon the godly. Besides even from this I gather infallible comfort that having in a true and diligent search of mine own soul, but once in my life found faith in self, I cannot utterly lose faith and the favour of God. And why so? it is because I have it? no, but because the gift and callings of God are such as God will never repent him of, Ro. 9 And upon this and nothing else do I assure my heart. Wherefore I fear not to affirm and say, that though my faith may be sore shaken, and even as in regard of the fruits of it as if it were broken of for a time, or rather lie hid a little while, until I be enabled by the power of God's blessed spirit to gather my spirits unto myself: yet I am sure the seed thereof remaineth in me, and shall again being raised up by the spirit of God break out in as full force as before. As we may see first in David, notwithstanding his fearful falls of adultery, murder etc. and then in Peter, notwithstanding his carnal counsel, given to his Master, and his shameful denying, yea abjuring and forswearing of him, in whom it lay hidden, as it were fire in or under the ashes, and the sun under a dark or thick cloud, it being stirred up in David by the ministry of Nathan the Prophet sent unto him by God to reprove him & put him in mind of his sin, and in Peter, as by the crowing of the cock so by Christ's looking back unto him. So gracious is God towards his children, and so powerful in his own work that rather than his people should perish, his mercies should allure them, his judgements shall terrify them, his word shall humble them yea and raise them up also, his spirit shall draw them & that which seemeth to be no mean shallbe an effectual & powerful instrument to manifest his glory and to work their good through Christ. And that this is false that thou sayst Satan, that the faithful by their sins lose faith itself, and the graces of the spirit, may appear by two places of Scripture. The 1. is out of Psal. 51. where the Prophet prayeth that god would not take his holy spirit from him. Which if it had been quite lost by his former transgression, he could not have prayed for, because it was gone before, but rather should have prayed that the Lord would have restored his holy spirit unto him; because taking away implieth restoring, and praying not to take it away, declareth that it was there still howsoever in his own feeling and falls, he supposed he had justly deserved 〈◊〉 be deprived thereof. The second is the words of our Saviour to Peter Luke. 22. saying I have prayed for thee that thy faith fail thee not. Which words as they contain in them a protestation of Christ's unfeigned care and love, so he saith I have prayed for thee, so do they comprehend a faithful promise, in these words that thy faith fail not, or if you will this being the end that Christ aimed at in his prayers, or the fruit & effect that followeth them in all Christ showing, that is through his most fervent and continual prayers, that the whole Church and the particular members of it, are so upheld, that they do never utterly, nor never shall utterly fall away from the faith: which thing spoken here as it should seem particularly to & of Peter, and yet notwithstanding in truth & uprightness to be extended to all the faithful, because there is in their measure & manner a like consideration of them in all & every faithful person, is more at large described & proved in the 17. of john. Where we may see that Christ's prayer was from the beginning, is now, and shallbe to the end of the world, the very foundation and groundwork of the stability and continuance of the Church of God.  
Another sore assault, that after the former, yea and indeed at the least wise in outward show upon the former, Satan maketh against us, or giveth unto us is this. If thy sins harm thee not, neither indeed can hurt thee as thou sayest, thou mayest after thou believest once sin without fear of punishment.  
Thou dealest Satan, like a Satan now: & that in a double respect▪ first in the end of thy temptations, labouring every way if it may be to overthrow my faith and obedience. In the former thou didst assay to draw me to despair. In this latter thou labourest, to throw me headlong into security. So that thou effect my ruin, thou carest not by what mean by either of these, or by both of them together, or by any other. God hath discovered this unto me, & I humbly thank him, hoping that he that hath given me grace to espy thy subtlety, will also grant me strength to overcome it. Secondly herein thou showest thyself an adversary, in that thou dost falsify & pervert my words. Where did I say simply, that sin could not hurt or harm? This I believe in my heart & have and will confess it unto the end with my mouth, that being engrafted into Christ, my sins past or present cannot condemn me, no more than they have done the faithful which have gone before me in the flesh and in faith. And what have I said here, but that which the Scripture speaketh every where. The Apostle telleth us. Rom. 8. in terms that cannot be corrupted with false glosses, there is no condemnation to them that are in Christ jesus. That again that the spirit speaketh out of the Prophet jeremy as a part and piece of the new covenant. Hebrews 8. tendeth to the same end. saying: I willbe merciful to their unrighteousness, & I will remember their sins & their iniquities no more. That our sins offend our most gracious & heavenly father, that they grieve the holy ghost within us, yea that we by them, not only as it were with cartrops, but with gable ropes pull upon us, though not eternal, yet temporary & corporal punishments, & so indeed do harm & hurt us, I never denied nor will deny, because the truth and certainty of all & every one of these things is propounded unto us in the word of God. But in what sense I have said thus. I have showed before, and let that suffice. As for that that thou wouldst have me to infer thereupon, namely that therefore I might live as I list, & sin without controlment, it is most false in itself, most irreligious before God & most unseasonable in the sight & judgement of men. Doth not the Apostle tell us Rom. 8 that they that are led by the spirit of God are the childenr of God▪ what meaneth he thereby? any thing else but this that they that are by the grace of God through the work of regeneration, in the power of the spirit, and the exercises of the word, freed from sin do not remain or continue therein? And is not the same that he expresseth in an other place in other terms, saying our old man is crucified with Christ that the body of sin might be destroyed that henceforth we should not serve sin? If we know any thing in Christ or of Christ, we know this that so many as are justified from their sins by faith in his blood are also by the spirit of Christ sanctified unto obedience of his will for these are the two fruits that we have in & by the death and rising again of our Saviour: from whence also there followeth this comfort to the faith full, that they do many times in some good measure withstand and overcome sin, not in others only, but in themselves principally. And sure we are of these, that that sanctification which we have in and from Christ by obedience of his will can no more be separated from free, justification from all our unrighteousness through his blood, than heat from fire or light and warmeth from the body of the sun. And therefore even this declareth, Satan, that thou art a falsifier of all good words and works. But beside I tell thee that sith we may by effects gather arguments to our selves touching the salvation of our souls, that therefore thou canst not or shalt not herein shake my faith. I take it to be the general drift of the Apostle. 2. Cor. 13. to prove that by effects we may judge of our own and other men's good estates before God. Sith therefore God giveth us that leave, it behoveth us with all careful endeavour, as to uphold these good things in us, so carefully to see whether we can truly find them in ourselves or no: or the more in number, the more great and excellent in quality, and the more assured we shall after due examination find them to be in us: the more assured we may be concerning our own salvation, & so much the more valiantly oppose ourselves against Sathat in this same dangerous combat. Whereof also as seemeth to me there is great reason. For if our sins which are from Satan's malice or our own corruption, do grieve us & possess our hearts with fear why shall not the fruits of our faith and obedience, which are from God, yield us comfort & fill our hearts with hope not because they are in us, for so we do many times weaken them at the jest, if not impair or hurt them, but as they are in us from God, who we are sure will accept of his own good works and graces vouchsafed unto us. Lastly I say, that as we abstain not from meat and drink, and other necessary aids of natural life, because we know that the term and time of the said life is limited by God: so there is no man, unless he be wittingly and wilfully wicked, that therefore will give himself over to sin, because he is assured of his own salvation, for that were to turn the grace of God into wantonness, & to abuse the best grace that ever God gave us, nay rather a good man will therefore the more heedily beware of sin, & abstain from it because he knoweth that sin in it own nature grieveth god, & make the separation between the Lord and us, and cleave fast unto righteousness & well doing because our forsaking evil or departing from it, as also our accomplishment and performance of good things, is a pledge of our election, as the Apostle saith. The strong foundation of God remaineth sure having this seal set unto it, first the Lord knoweth them that are his: and secondly let every one that calleth upon the name of the lord jesus Christ departed from iniquity. And therefore, I tell thee Satan, I cannot hearken to any of thy voices, much less to this, by which thou labourest to thrust me headlong into lose life, which will provoke god, hurt mine own soul, and hinder other men from faith full obedience, but detest thee and it & will by gods grace fly from these, and all other corruptions, whatsoever thou wouldst stir me unto.  
FINIS.