THis is certayne , he that is desirous to knowe whether he be one whome God hath elected , and according to the same his election effectually called and iustifyed , he is to consider whether he be yet sanctified or no , and thereby to iudge of his election , vocation , and iustification : for where this sanctification is founde , there the partye that hath it in possession , is assured that he is the chosen childe of God effectuallie called vnto that estate , and in Christ Iesus iustified , and so in the ende sure to bée glorifyed , as it maye well and euidentelye appeare bothe by the iudgemente of Peter , and also of Paule , whereof , the firste exhortyng to the particular braunches of sanctification , as namely to knowledge , temperance , patience , godlynesse , brotherly kindnesse , and loue , addeth thys as a reason to adde force vnto his exhortation , Bréethren giue diligence to make your calling and election sure , for if you do these things , ye shal neuer fal . 2. Pet. 1. verse 5. and the other Rom. 8. as he assureth those that be in Christ of their election , vocation , and iustification , yea and in the end , of their assured glorification , saying , there is no condemnation to those that be in Christ Iesus , so he in the words immediatly following , teacheth how to know those that be in Christ , and so consequently those that be elected , called , iustified , and in the end to be glorifyed , saying Which walk not after the flesh , but after the spirit , which same lesson Christ our sauiour hathe taught vs , Math. 7. verse . 18. saying : A good trée cannot bring forth had fruite , nor yet a had trée can bring forth good fruite , and also Ioh. 15. verse . 4. & 5. where he saith , as the branch can not beare fruite of it selfe except it abide in the vine , no more can yée , except yée abide in me , I am the vine , yée are the branches , he that abideth in me , and I in him , the same bringeth forth much fruite . Héereby I say then it is euident , as séeking the cause why we are elected , called , iustified , and finally shall be glorified , we find the only cause to be Christ Iesus , and therfore are enforced to acknowledge hym the only dore into the shéepefold Ioh. 10. the way , the truth , and the life Iohn . 14. and his name to be the only name whereby commeth saluation Act. 4. so we are compelled being asked who be elected , called , iustified , and to be glorified , to answere , they onely that ioyne vertue to their faith , that walke not after fleshe , but after the spirite , and so being good trées of the Lordes planting in Christ Iesus Esa. 61. and Iohn . 13. bring foorth the fruites of righteousnesse , that is , those only that be sanctified , for those the word accompteth sanctified , in whome the sanctifying spirit sheweth it selfe to dwell by the right fruites of the spirit , wrought in them , which all consist in sacrificing , crucifying , ●●●●●cising , mortifying , killing , and burying of the old man , and in putting on , ●●●●●ing , renuing , and strengthning of the new man , which representeth the ymage of God in holynesse and righteousnesse , Ephesi . 4. If therefore to our eternall comfort we would be certifyed of thys poynte , whether we be of the number of those that shall be saued , let vs not séeke to be resolued thereof by ●urious entring into consideration of Gods secret purpose , but let vs in the reuelation of Iesus Christ vnto vs , and in the assured tokens and mar●es of those whome God in him hath purposed to saue , learne to know and vnderstande what Gods purpose is towardes vs . For as it is written by Paule in the firste Chapter vnto the Ephesians , and the thirde verse , In hym it is , in whome the heauenlye father hathe blessed vs in all manner of spirituall blessings in heauenly things , according as he had chosen vs in him before the soundations of the worlde were ●ayde , that we shoulde be holy and withoute blame before him thorough Loue . In déede God in descending downe to vs , and in bringing vs to full possession of hys blessings , procéedeth by these steppes , béeyng of nature good and louyng towardes mankinde , thoughe in mutable manne there was found cause why hée should altogither bée shuffe from taking any benefite by thys loue of God towards him , yée , God being of nature immutable , ●erseuered in his loue towards man , and ●ō fréely of his own good wil purposeth the saluation of vs men in his son Christ Iesus , and electeth and predectinateth vs to be saued through and for hym , beefore the foundations of the worlde , and therefore in time by promisse reuealeth thys hys purpose , and when the fulnesse of Tyme was come , sente hym , in whome , by whome , thoroughe whome , and for whose sake hys purpose shoulde stande ratified and those , whose saluation in Christe thus promised and performe from euerlastyng hée purposed those by his worde and spirite , in hys good time he maketh effectuallye to vnderstand how able and willing he is only in hys sonne Christe Iesus to iustify : and there stayeth not , but by the same meanes he worketh faith in theyr heartes , whereby they catch holde of Christ , and so in hym of full iustification . Thus when hée hath made them trées of righteousnes of his own planting in Christ , then he so purgeth and trimmeth them , that they may bring forthe muche fruite to his glorie in this life , that in the world to come he may make them partakers of his owne glorie : so that God of his own good will purposeth to sane , or electeth whome he liste , and those he calleth when he listeth , and them iustifieth and sanctifieth here , that hée maye in hys good time glorifie elsewhere . Rom. 8.

But nowe , if wée would know Gods purpose of vs , wée haue to beginne at the lowest or laste effecte of hys good purpose towardes vs , and thereby by degrées to ascende to fynde oute what hys absolute decrée is to doe wyth vs : that is , lette vs consider whether we be sanctified or no , if not , it is in vaine eyther to bragge of Iustification , Vocation or Election , or to presume of Glorification : vntil this be founde in vs , wée can haue no assurance of anye of these : but when this is once sounde in vs , then forasmuch as none be sanctified , whom hée hath not iustified , and none iustified , whome he hath not both effectually called in tyme , and elected before al times , and none euer was partaker of all these but in the ende also there was glorified , we may thereby assure our selues , that we are alreadye iustified and therefore called , called and therefore elected , and consequently suche as shall bée glorifyed .

Howbeit , as all is not gold that glisters : so all is not Sanctification or true holinesse that séemeth so to be . For , we reade in the 29. Chapiter of Esay of such as drewe nigh to God with their lippes , and yet were farre from hym in their hearts : and Esay 28. God in describing a people , in whome he founde nothing but sin and transgression to bée cryed out of , yet saith thus of them , yet they séeke me dayly , and woulde knowe my wayes , euen as a nation that dydde righteously , and hadde not forsaken the statutes of their God : in these then ther séemed to be holines , and yet was none : So in the Scribes & Pharisies in Christes tyme in the eyes and iudgementes of men , there séemed to be notable sanctification or holinesse of life , insomuch , that in that respecte Christe compareth them to suche as made cleane the vtter syde of the Cuppe , and of the Platter , and to painted tombes whyche appeare beautiful outward . And yet there he denounceth manye he any woes againste them , & pronounceth them Hypocrites , Serpents , and generation of Vipers , Math. 23. And therefore Christe hathe tolde vs , Math. 5. verse 20. Excepte our righteousnesse excéede the righteousnes of the Scribes & Pharisies , we shal not enter into the kingdome of Heauen : & hath also warned vs , that we be not like them , neither in giuing of almes , praying , nor fasting , Math. 6. The Aungell of the Church of Sardis had a name that he liued & yet was dead , Reuel. 3. describing the wickednes of the last times , he saith , that then they shal haue a shew of godlinesse , out haue denyed the power therof . These places then euidently do teach vs to take héed that we do not flatter our selues , & think , that therfore al is wel with vs , bicause outwardly we appere to men sanctified & righteous , for we sée here , that it is not that séeming but that being righteous that is proued of God as a marke & true token of those that shal enter into Heuen . O then how voide are they of any true hope of saluation , in whom there is neither found holines in déed , neither yet so muche as an outward shew therof , being men which liue so wickedly , that al men that haue any acquaintance & familiarity with them , sée and beholde their prophane and wicked liues . But nowe let these alone , let vs take this profite by this lesson , that it standeth vs vpon to be righteous in déede , if we be desirous hereby to reape any assuraunce of our election and iustification . And hereby let vs take occasion to consider ( least we be deceiued in accompting our selues truely righteous , when wée are not ) what thynges be necessarye to true righteousnesse .

For the vnderstandyng whereof , if we resorte vnto the Scriptures of God , thereby shall wée learne , that true righteousnesse and perfect , is a ceasing from all the sinnes condemned in the lawe in heart , worde , déede , and countenaunce , and an embracing all the vertues commended in the same , in hearte , worde , déede , and countenaunce . And further , thereby shall wée plainely learne , that he that woulde walke in holinesse and righteousnesse before the Lorde , he hath to regard two principal things , the matter namelye , that hée exercise hym selfe in , and the maner howe to doe it : For , if either bothe of these , or one of these be neglected , the labor is lost . The matter of a good worke is that onely which is warranted lawfull to be done , eyther expressely or by sound collection out of the Canonicall Scriptures , for it is written yée shall put nothing vnto the word that I command you , neyther shall you take aught therefrom Deu. 4.2 . and good reason is there why we should obey this precept , for the holy Scripture is giuen by inspiration of God , and is profitable to teach , to reproue , to correct , and to instruct in righteousnesse , that the man of God may be absolute , being made perfect vnto al good works , 2. Tim. 3. verse . 16.17 . and therfore worthily Christ reiecteth all such workes or poyntes of his worship which haue no ground out of she word , saying , Mat. 15. in vayne they worship me , teaching for doctrines mens preceptes , thereby telling the Pharistes though they were neuer so paynefull and deuoute in obseruing their owne traditions , yet hée would make no accompt of their so doing , but as of vayne and lost laboure . Vpon this ground Paule Coloss. 2. condemneth al works that haue no better warrant than the commaundementes and doctrines of men , thoughe there bée in them neuer so muche shewe of wisedome , & humblenesse of mind as vaine & foolish , verse , 20. &c. By this rule all the wil worshipping & wil-workes in Popery , lacking allowance from the word , are proued such as neuer coulde be matter of godlinesse . But when thou hast & suche regarde to the matter thou takest in hand , be it tending to the 〈◊〉 from sin , or practise of vertue , that thou arte assured out of the word , that thou oughtest to be occupied therein , yet then hast thou not done : for vnlesse thou do the same thing in right maner , it léeseth the power of a good work . It cannot be denyed , but that almes and prayer to God , ●e things commanded , & therfore good matter of godlinesse : but yet as it is euident , Math. 6. though the Scribes & Pharistes did bothe these , yet were they not accompted good works then , bicause they were not done in right maner . The Lord in the first of Esay ●elleth the people , that he regarded not their sacrifices & burnt offrings ●yes he signifieth vnto them , that he lothed them , & counted their labor therein bestowed vaine , & their incense abhomination , & yet it is well knowen , that then sh●s● 〈◊〉 were matters allowed and com●●●●ded of God , yet bicause when they were done , they were not done as they oughte to haue béene , therefore the Lorde thus despyseth the doyng therof . Wherfore it is not ynough , as the doltishe practise vnder Antichriste caused ●●●les to beléeue , to giue almes , to faste , to pray , to vse the Sacraments , & neuer to care howe and in what sorte to doe these thinges : for we sée , that thoughe these things be done neuer so much and neuer so ost , yet , if they be not done in right maner , they are reiected of the Lord as vain & as abhominations in his sight . Now in their maner of doing these thiges are to be regarded . First , that they procéede ( I mean al our actions ) from a heart puristed by faith . For as 1. Tim. 2. verse 5. we be taught , that the end , sum , or perfection of the whole law , is Loue : so are we told , that it commeth out of a pure hart , & of a good conscience , saying , the true christil loue indéed is not found growing where ther is no pure hearte , neyther can there be a pure heart where is not a good conscience , neither yet can this g●od conscience be where there is absent an vnsayned Faith : but where this vnsained faith is , that is , where a ful and setled persuasion or assuraunce of saluation is throughe Jesu Christ alone wrought in the heart by the holy Ghoste , thereis a good conscience , bicause , being iustified by Faith , we haue peace with God thorough our Lord Jesus Christ Rom. 5. & so ther is also a pure hart , for it is faiths propertie to purify the hart , Act. 15. verse . 9. And therfore is it written , that by saith Abel offred a better sacrifice than Caine Heb. 11. verse 4. For if there hadde bin faith in Caine as in Abell , his sacrifice had bin as well accepted as Abels , but euen for lack of this , it was not . If therfore we lacke faith in God , when we go about a good matter , we léese our labor , for it is impossible to please God without faith , Heb. 2. vers. 6. & therfore euen hereby al the gay & glorious works of Turks , Iewes , Atheists , Heretikes , & Papists , are proued to be no good works at all in the sight of god , bicause they proceed from such as are destitute of the true Christian faith . Secondly , we must take héed , that our workes be done in humilitie and lowlinesse of mind , taking our selues to be bound , as indéed we are , to doe more than we do or can do , yea ▪ being ready to say & think indéed , as Christ hath taught vs , that when we haue done al that is commaunded vs to do ( whiche is impossible for vs to do , Act. 15. Rom. 8. ) that we bée but unprofitable seruants . Luk. 17. Further , that this Humilitie muste be of measure in vs , that it cause vs alwayes to suspect our own weaknesse & infirmitie , that so there may be founde in vs a holy trembling & feare to offend oure good God , in omitting the least necessary circumstance of a good work , as we be taughte Phil. 2. verse . 12. in these wordes : Make an end of your saluation in seare & trembling . That this humilitie & lowlinesse of mind is necessarily to be ioyned with exercizing our selues in good matters , Christ hath plainly taught vs Luk. 18 in the parable of the Pharisie & Publican : there it appeares , the the Pharisie had exercised himselfe in good matters , both in abstayning from outwarde fins , and in doing of good and lawfull things , & yet bicause , when he had done , he lackte humilitie , & therwith was puft vp to think that God was therfore indebted to him , he mard al , & lost al his labor . And therfore al merit-mongers , that perswade themselues that by their works they haue deserued Heauen , for al their bragging of works more than ynough to iuf●i●●e themselues withal , are by Christe sent home vniustified , yea not so much as once reckoned & accompted amongst the workers of any iust & holy work . Thirdly , least any shold think that in teaching vs to be thus lowly minded when we goe about a good work , we be taught therein vtterly to distrust or dispaire , that god wil at any time regard our good workes , & accept them , we must learne of the worde , to ioyne hope with our humilitie , that as the one preserueth vs from truste in our workes , so the other may kéep vs from vtter dispairing that God wil reward them : But that this hope may be found in vs , we must not séek to ground any kind of worth●nesse in our selues , for when we looke into our selues , & consider our works , as they come from vs in great imperfection , we find & see our selues to tremble & ●●ar , being ready al of vs to say with Esay c 4. at our righteousnes is but as ●●thye clouts , but we must resorte to Christe , that as in him we our selues are iustified , so for his sake these pore fruites of oures might be accepted . To teach vs thus to doe , Peter hath saide vnto vs , 1. Epistle Chap. 2. to whom ●e come as vnto a liuing stone dis● lowed of men , but chosen of God and pretidus , and be made a spirituall house , a holy priesthoode to offer vppe spirituall sacrifices acceptable to God by Iesus Christ . He knew ful wel , that to encourage Christians to exercise themselues in godlines , which he termes here the offering 〈◊〉 of spiritual sacri●●te● , it was nece●●●ry to teach th●us , that though when they had done , they should find no cause in their own works worthinesse why they shoulde be accepted of God , that yet acceptable they should be in Christ Iesus , that thus yet he mighte teache them to doe good workes in hope that their labour shoulde be acceptable in Christe , and for his sake , the infirmities and imperfections of their workes being conered through his good meanes . Fourthelye , bée the matter neuer so godly , that we doe , that yet it is necessary to take it in hande , and to procéede therein of loue , and by loue , Paule hath notably taughte vs 1. Cor. 13. saying : Thoughe I speake wyth the tongues of men and Aungels , and haue not Loue , I am as a sounding brasse or a tinkling Cimball , and thoughe I had the gifte of Prophecie , and knew all secrets and all knowledge : yea , if I hadde all Faith , so that I coulde remoue Mountaines , and hadde not Loue , I were nothyng : and thoughe I séede the p●●re with all my goodes , and thoughe I gyue my body that I be br●ned , and haue not Loue , it profiteth me nothing : By loue , I meane that two solde loue towardes God and man , it muste not be the loue of our selues , loue of the worlde , or loue of aduantage that must set vs on work , but loue in déede vnfained by to wardes God , bicause he hathe loued vs so fréely and effectually in Christe . And this loue we can no way shewe towards him better than in giuing of oure selues fréely and wholy , hartily and continually to obey his laws and commaundements : For , he that saith he loueth him , and hepeth not his commaundements , dissem●leth with him : The hyr●l●ng not working of loue workes ●oy●eringly and soone is weary , but where loue setteth a worke , there the worke is done diligently , care●u●ly , and faithfully , & that not for a 〈◊〉 but ce●tin●●● yea●●therfore , that it ●●ye appeare , that we giue our selues is g●●●iuesse , ●uen of loue to ●un that is go●●●sse it selfe , let vs buffet oure selues ab●use it their fully withour grudging for God lo●●●h a thée●●full giuer , diligently , and no●●●gligently or ●●●●●lly , for ●ursed is he that doeth the worke of the Lord negligentlye , and let vs perseuer and continue in ●ell 〈◊〉 , without fai●●ing or giuing ouer , for blessed is he that perseuereth to the end , & he that putteth his hend is the plough & looketh backe , is not méete for the kingdome of Heauen . Finally , & last of al , that nothing be lacking , learn we out of the 6. of Math. to take héeds , that we séeke not vain glorie , that is , the praise and glory at mans hand for our wel doing , but let our principal end be the glorie of God , as Christe hathe taught vs , Math. 5. saying : Let your light so shine before men , that they may sée youre good works , and glorifie your heuenly father which is in heauen : and aming thus at this marke by the way , we shal there by edifie our neighbors by our good example , and assure our selues to our great comforte of our election , which ●e two excellent ends , vses , & comu●●dities the rise to vs by our good works . Thus exercising our selues , and wras●iug according to the measure of oure faith , euery day to be lesse sinfull & more righteous , though that perfect righteousnesse that the law requyreth , be not founde in vs by reason of oure weakenesse , yet wée age counted in the sighte of GOD sanctified holy , & acceptable in Christ Iesus , and so sealed vp to the day of redemption . Paul without al doubt was in state of Iustification , and a man regenerate or newe borne , and therefore suche a one as had put off the olde man , and putte on the newe , when he wrote his Epistle to the Romaynes : and yet there in the ●eauenth Chapiter it appeareth , that hée sounde in hymselfe when hée hadde done what he could , sin dwelling , insomuch that he confesseth , that he didde not the good thing that hée would , but the euil thing that he wolde not , that did he , and that he felt a lawe in his members rebelling e●ayust the law of his minde , leading him captiue vnto the lawe of ●●ue , and therefore he cryeth out of himselfe ô wretched man that I am , who shall deliner me from thys body of sinne , and death . And 〈◊〉 Corinthians . 12. hée confesseth , that he hadde a pricke in his fleshe whyche hée calleth the Messenger of Sathan that bu●●itted him ▪ ●or the whych his faith he prayed thrice that it might depart from him , but he sayeth answere was made him that Gods grace was sufficient for him , and that his power was made perfect through weakenesse , whereby God taught him that so it is , and will be euen with the holyest of vs all , that there wil remayne in vs alwayes whiles we liue some reli●es of old Adain is humble vs to wrestle and fight against : this is necessary to be obserued , least that any vpon occasion of the former do●rine shoulde gather against himselfe , that forasmuch as he séeth ●n & infirmities in himself , that therefore he is not sanctified and so void of any assurance of his election and iustification , for though Paul ●ound it thus with himselfe , yet bycause in the inner man he ●ound a wrestling & a striu●●g against these sinnes in his flesh , he ass●teth himselfe that he is one whom God had so certainly purposed to saue for his Christes sake , that in his owne person , & in the persons of all other in the same case the he was , he saith , I 〈◊〉 pers●●ded that neyther death nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor deapth , nor any other creature is abte to separate vs from the loue of God which is in Christ Iesus oure Lord Rom. 8. so that let not Peccatum ●i●abitans sinne dwelling in the flesh , in the which we know with Paule that no good thing dwelleth Rom. 7. discourage vs , so that we be able to say truly with the same Paule , we delite in the Lawe of God concerning the inner man . In déede we must accompt that Paule hath sayd vnto the regeuerate , Let not 〈◊〉 raigne in your mortall bodyes , that yée shoulde obey it in the lustes thereof . Rom. 6.12 . and thereby gather that i● we be sa●●●fied and regeuerate in déede , that then sinne is put from his reigne or kingdome in vs : but their the must vnderstand , that there is greate disterene betw●●te Peccatum regu●●s an● E●●●catum 〈◊〉 , that is , betwéet sh●●e reiguing in vs , and dwelling in vs 〈◊〉 then is in his reigne and king● 〈◊〉 when he hath the members of man redy to yéeld him their voluntary or willing obedience , taking delight in doing of him seruice , in whiche estate sin is in vs till we be regenerate & haue put on Christ , wheby his spirita dispossesseth sin of his kingdom : howbeit then til death come , in some measure it will be founde in man , but yet farre vnlike that it was before , for now it is resisted by the spirite , & so , either cannot get the members is doe it seruice at al , or else , if it doe so farre prenayle , as to too often it doeth , yet by theforce of the spirite they are so checked and taken vp for their so doing , that neither is there such delighte taken in sin , as before , neither can sin after get his will obeyed so easily again , insomuch , that thoughe it get his wil now & then done , yet it getteth the but with grudging & misliking of the spirit , & so hath neuer ful obedience yéelded it as before , & euery day it obtaineth lesse obedience & lesse . So the I may wel compare the obedience that sin hath , being in his kingdome , to the obedience that a lawfull & welbeloued King getteth of hys subiectes , and the obedience , that sin only dwelling in man obtaineth , to the obedience the a tyrant & vsurper getteth of his subiectes that loue him not . Both of these get their things that they commaund done , but in great dinersitie , for the one is obeyed in all , & that willingly , hartily , & faithfully : the other in as little as they can , & in that repyningly with inwarde griefe & misliking , the they shoulde obey such a one at al : & euen the like difference betwixt obedience , yéelded to him before regeneration and after is there . Take we héed therfore , that sin raigne not in vs , & wrestle wée and striue we by the spirite euery day more and more to withdrawe our bodies and soules from yéelding any obedience to sin dwelling in vs , and in thus doing , though with Paule we fynd some tyme this tyrant letting vs from doing the good we would , and drawing vs on to do the euil that we mislike , yet with the same Paule as wée do take occasion to crye oute of oure owne wretchednesse , and of the tyranny of sinne in vs , so let vs comfort our selues , assuring our selues that this wrestling against sinne in the inner man is a sure argument of our most assured purposed saluation in the bloud of Iesus Christ .

But to the end that this doctrine now thus generally layde downe may be to the more comfort of thée Christian Reader particularly , let vs sée now how it can be applyed to thy fore , to salue it : to thy sicknesse : to cure it : to thy afflicted conscience , to solace and comfort it : thou mournest , and thy soule is troubled , desquieted , and sore vexed within thée , yea , thou thinkest thy selfe euen compassed about with the paynes of hell , and therfore in bitternesse of heart complaynest as one cast off , forgotten and forsaken of God , fearing greatly that thy ende and portion shall be with the wicked : and why is all this ? bycause sayest thou I find in my selfe such doubting whether I shall be saued for Christes sake or no , and many other sinnes and infirmities in my selfe beside , for the which I deserue vtterly to be reiected . But tell me also and dissemble not with me , doest thou not greatly mislike this thy doubting ? art thou not gréeued with thy selfe for it ? findest thou not in thy selfe an earnest desire to be ridde of it , that thou mightest fully beléeue that thou shalt be saued for Christes sake ? and further concerning the other infirmities , doest thou not mislike them and condemne them in thy selfe , and wrestle and striue to lessen them in thy selfe ? and yet to go one step further with theée : doest thou not vnfeynedly finde in thy selfe loue towards Gods truth , and the professors thereof , euen for that they do professe it and embrace it , and a loue after godlinesse , euen for godlinesse sake ? And that in answering of me in these two last poyntes , you be not deceyued , consider whether you take any comfort , pleasure , and delight in reading of Gods booke , in studying of his truth , in hearing it preached and commoned on , and whether it be a gréefe vnto you to heare it withstoode or misliked , or the professors and preachers thereof abused , if these things be in you , it is certayne you haue loue towardes God and his truth , and to the bréethren that professe it : and as for loue after godlynesse vniuersally euen for godlynesse sake , then it is in you , if you be at this poynt , that you could finde in your heart to absteyne from sinne , though it might aduantage you , & not hurt you in procuring you here any shame or punishment , & to embrace vertue , though it purchase you mockes , scoffes , and tauntes , and any other displeasure , and gayne you nothing wyth menne , euen bycause your God hathe condemned the one and commended the other . And whether your abstaynyng from sinne and embracing of vertue be such as this , you may be able to iudge , if you consider whither you be as carefull to absteyne from those sinnes that man punisheth not or accounteth not of , as from other : and if you way whether you be not as well willing to embrace those poyntes of godlynesse whiche are most dispised amongst men , as those that he highliest estéemed , you can not deny but that to these questions you must néedes answer that it is thus with your selfe , notwithstanding your complayning of lacke of faith and doubting , that sometime you haue good comforte in hearing Gods truth in Christ Iesus , and great consolation in powring forth your Prayers vnto God in the bitte●nes of your soule : this is it that discomforts you , that this comfort of yours lasteth but for a short time , your doubting being renued , and yet you can not I am sure say to the contrarye , but that you hope of the renuing of your comfort in Christ , and of saluation through him in the ende . Be it then that this is thy state ( Christian Reader ) let vs sée nowe what comfortes the worde of God ministreth vnto thée , to binde vp thy broken heart , and to heale thy wounded conscience .

This I dare say vnto you by g●●d and plentiful experience to begin withall in the wordes of Paule 1. Cor. 10. verse 23. there hath no temptation taken you but such as aperteineth to man : and God is faithfull , which will not suffer you to be tempted aboue that you be able , but wil giue the issue with the temptation , that you may be able to beare it : thus hath he before now oftentimes brought downe to Hell , and carryed backe agayne : he hath throwne downe that hée might rayse vp : wounded , that he might heale : thus doth he vse to breake vp the fallow landes of the hearts of his children , to prepare them as méete ground for the immortal séede of his word : thus doth he according to his promise Ezech. ●6 . take from his their stony heartes , and bestowes soft and fleshie hearts vppon them : such a broken and contrite heart as this is , is so acceptable a sacrifice to God , that he will not despise it , Psal. 51. yea to the great consolation of such , it is sayd by God Esay . 66. verse . 2. to him will I looke that is poore , and of a contrite spirite , and trembleth at my wordes , and therefore so farre off is it that you should be perswaded that God hath forgotten you or left you off , bycause of the trouble and vexation which you féele in your soule , that euen therein you haue matter of comfort , assuring you that you are one whome most tenderly he looketh vpon and regardeth . In déede it can not be denyed , but that where there is no faith in Christ Iesus , there is yet the state of damnation , for as it is written , He that beléeueth in him , shall not be condemned : so it followeth writ in the same verse . But hée that beléeueth not , is condemned already , bycause he beléeueth not in the only begotten sonne of God Ioh. ● . verse . 18. But your argumente to proue that you haue not faith , neyther yet the fruites , bycause you find in your selfe the quite contrarie doubting sinnes and infirmities , is not good , for the antecedent may be true , and granted , that you do so doubt , and that there is such sinnes and infirmities in you , and yet that therefore you are forsaken and cast off of God , to be denyed : for that making whereof plaine vnto you , you must vnderstand that the life of a Christian is a continuall warfare , and that this warre is to be found euen in such as Paule was ( a man that had faith in greate measure , and the fruites thereof ) as you haue heard out of the seauenth of the Romanes betwixt the inner man and the outwarde , in so much that he setteth it downe Gala. 5. verse 17. for a certaine point of doctrine , saying , the flesh lusteth against the spirit , and the spirit against the fleshe , and these are contrary the one to the other , so that ye can not do the same things that ye would : whereby we are taught that naturally we are all nothing but the old man , nothing but flesh both body and soule , and such we remayne by nature the children of wrath Ephes. 2. poore captiues in prison Esa. 61. sold vnder sinne Rom. 7. blind , not able to discerne the things of God 1. Cor. 2. yea , hauing the best thing that is in vs , our wisedome , a naturall and rebellious enemy to the will of God Rom. 8. and in this case the strong enemie Sathan kéepeth vs quietly in his subiection , vntill Christ Iesus a stronger than he come , & dispossesse him , Luke 11. who entring into possession , first lightneth our darke hearts with vnderstanding , and by hys spirite worketh faith in vs , and be getteth vs anew , and so we put on the new man , and haue his spirite dwelling in vs , Rom. 8. by which spirit we offer battell to the fleshe , and séeke to put off the old man , and to kill & crucifie him with his lusts . But thus the case standeth with vs , that we shall neuer quite be ridde of this old man , we shall neuer fully haue kild and crucifyed the flesh , vntill death come , for he striketh the last blow of the battayle , till then we are in the fielde , and haue continually to skirmish . Now the state and condition of the most faithfull man being thus , and euery one hauing cause to say with Paule Rom. 7. I know that in my flesh there dwelleth no go●d thing , yea , we vnderstanding that the fruites of the fleshe be as the same Paule hath told vs , adulterie , fornication , vncleannesse , wantonnesse , ydolatrie , witchcraft , hatered , debate , emulations , wrath , contentions , seditions , hereste● , enui● , murthers , drunkennesse , gluttony , and such like , what maruel is it if looking into the flesh that we carrie vp and downe with vs , we sée and find therin doubting sinnes and infirmities ? and what strange thing is it then if Sathan our old antient enemie , the more to discomforte his aduersarye the spirit but newly come into the field , do cause his Lieutenant and Captayne generall of his battell the flesh , to muster al his power , and to make as great a shew of them as he can possibly ? though many of his army in former skirmishes with the spirit haue bin sore wounded , some in the head , some in the arme , and some one where and some another , yet I warrant you , the better and more to daunt his aduersary and his host , he wil cause them vntil they be quite slayne , to present themselues in the field : and how is it possible but that this Captaine pitching his tentes so nie vs , but that we hauing eyes to sée withal , should descrie & espy his host , & with the greatnes and fiercenesse thereof in our selues he discomforted at the sight thereof , especially as long as we are occupyed rather in considering the force bent against vs , than the strength of our own Captain Christ Iesus , and his power ready present to help & succour vs . I remember that it is written in the sixt of the last of the Kings , when the King of Aram sent horsses and Chareis & a mighty host to take Eliza at Dothan , and therwith had compassed the City where he was by night , his man in the morning séeing the host & their strength , and considering only therof , was afraide and said , alas maister what shal we do : but his maister rather considering the host that was of his side , he answered , feare not , for they that be with vs , are mo than they that be with them , and the seruants eyes being opened , he perceyned it was so , and then his feare was gone . Euen so we , as long as we are occupyed in beholding the army of the flesh & old man , we can not but be discomforted , but if our eyes were opened , and we woulde be occupyed in beholding & considering the strength & force of the new man , & of the spirit which is o● our side , we shuld be chéered againe , but be it that the one , and that the flesh and his host , s●●me neuer so strong , and like to foyle the other : and the other , the spirit , neuer ●o yong & weake , and like to be foyled , yet the spirit once hauing entred the field , and begon the battell , doubt we not , but that in the end he will ouercome the other & his force , for the one hath his strength and force but from Sathan a creature , and the other from God the creator , & therefore sure in the end to be the conqueror . Dauid in offering and entring the combat with great Goliah , was iudged both of Saule and of his aduersarie farre too weake , but yet in the end he slew Goliah . 1. Sam. 17. for he was the Lordes Champion , and the other but the Champion of the Lords enimies the Philistins : and therefore be it that the new man in thée be but comparable to little and yong Dauid , and the olde man to strong and mightie Goliah , yet Dauid offering the Combate , let hym putte thee in hope of certayne victorie by hys former experience of mightyer conquests , as Dauid did Saule , saying : thy seruant hathe already slaine both a Lyon & Beare : my meaning is , in that thou hast heard and séene , that the spirit hath subdued the flesh and his power , in Manasses , Mary Magdalene , and snehe like ones , doubt you not but that he shall ouercome thy fleshe neuer yet so brawned and inured to sin , as it was in them . Yea , but I heare thy flesh redy to teach thée to cast aside al these comfordes , saying , that thou hast not nor ●éel●st ●ot yet this ●●ttel offered or begon in thée , and that therefore these things sal beside the wel . Yet to beginne withal , thus much is obtayned , if this battell be begonne , that then though looking into the flesh & the fruits therof , thereby neuer so much cause be giuen thée to be discoraged and discomfort●● , that yet looking vppon the spirite that resisteth and stri●eth with the flesh , there is sufficient cause of assured comforte againe , vnlesse tho● dare sayd o● thinke , that the Diuet can putt● God to flight , & make him altes his purpose whiche once to surmise is blasphemy● . And this is gotten also , that in the regenerate man there being as wel fleshe as spirite , the fruites of the fleshe being as they be , the it followeth not , there is in me doubting , and sins , and infirmities , that desire . Gods wrath , and therfore I haue no fayth and godlynesse accepted and approued of God in Christ Iesus , for thoughe the former be found in the flesh , as they haue bin and be in all fleshe in some measure , the later is found & may be founde in the newe and inner man , whose properties are contrarie to the properties of the other , amongst which faith with diuerse fruites thereof are reckned Gal. 5. verse . 22. & 23. those things obtained already , let vs then nowe consider . whither it be true the there be in you this battel begun , & that God hath made you a fielde for these two might●● Captains the spirit and the fleshe to fight a combat togither in . That the one is ther , namely the flesh , you graunte : but that the other is yet come , the spirite you meane , you deny . What do you thinke that any man will fight with himselfe wil Sathan then thinke you striue against himselfe ? if you thinke that it maye so be , Christie Luke . ●● . hath taught you the Sathan is wiser than so , taking it for a thing the could not but be granted , the Sathan would not resist himselfe , or striue with himselfe , & therefore proueth the accusation of hys casting out of Diuels by the power of Sathan , to be rediculous and flanderous , saying . If Sathan be deuided against him self , how shal hys kingdome stand ? wherfore for as much as you féele in your selues a misliking of infidelitie or doubting of your saluation , a grief for it , & an earnest desire to be rid of it , and withal féele a grief for your sinnes , ioyned with a lothing of them , and an earnest desire to cease from sinning , I woulde aske you from whence you thinke all this commes , from the same fountaine trow you from whence the former , that is the matter of your sorrow commes ? if you thinke so , I reply with Iames wordes Cap. 3. verse 11. & 12. Doth a fountain send forth at one place swéete water and bitter ? can the fig trée bring forth ob●tes ? either a vine figs ? yea , wyth Christ , Math. 7. verse 16. Do men gather Grapes of Thornes , or figs of thistles ? Is it possible then that these things shold come from the flesh where there dwels no good thing , Rom. 7. Can the blacke Moore change hys skynne , or the Leoperd hys spottes ? Ierem. 1● . 22 . then maye this be . Nay these be fruites quyte contrary to the fruites of the flesh as it is well knowen , and therfore they come from the spirite : for these two and their fruites be contrary the one to the other , Gal. 5. & therfore , as the fyndyng of & doubting of sinnes in your selfe bée sure argumentes , that the fleshe is in the fielde , so be these as certaine arguments , the the spirit is come , & hath ioyned battel . Further , your confessed loue to Gods truth and the professors therof , your loue to godlines for it own sake & mislike of sin , not in worldly respects , but euen bycause it is sin , youre crying vnto God in your griefe and heauinesse of soule , your comfortes then , and in the o●te vse of the worde , your hope of Gods goodnesse in the ende towardes you , strengthned by the experience of hys goodnesse towardes you hitherto , be euen so many moste excellent seales and assurances vnto you euen from God , that you are his chosen , iustified , and sanctified childe , and that therefore you haue his spirite dwelling in you , to war and to ouercom the flesh to your eternal comfort . O but yet in al this I haue yet no faith . Why saist thou so . Is it not written , Rom. 8. as manye as haue the spirite of God be the sonnes of God ? and can anye be the soune of God wythoute Faith ? therefore , in that thou haste the spirite dwelling in thée , it is certayne thou haste faith in some measure . Yea , but I féele it not , but rather the contrary , and that in great measure : yet being deceyued , thou féelest a thing in the striuing againste infidelitie & misliking it , & that is Faith , for as vertue is resisted by his contrary vice , so this foule vice of Infidelitie is withstoode by hys contrary vertue which is faith : And it is written : how shal they pray to him , in whom they haue not beléeued , Rom. 10.14 . of then as earnestly you haue called vpon God in Christes name , so manye argumentes haue you of faith in hym : And howe coulde you haue had at anye time suche comfort in praying , and consolation in the doctrine of the Gospel , without faith ? For , if you haue no faith in Christ , then neither hathe hys grace any accesse to you to comforte you , nor you to it , thereby to take comforte , for you know , he that is withoute Faith , is withoute Christe , and he that is without Christe , hath God not his comforter , but his confounder : and therefore those comfortes and consolations that you haue hadde , muste remaine wyth you as sure euidences , that by Faith you haue Christ dwelling in you . And thoughe you féele not these comfortes still , shal you therefore conclude , that you haue no faith ? The woman with childe , though she féele not the childe alwayes stirre , yet , bicause she hath sometime felt it , she comforteth hir selfe , that she is with childe : you knowe she is with childe a good while before she can sensibly féele it moue , and at the first shée féeleth it but weakely , yea , after she hathe felt it strongly , some tune she féeleth it not againe a great whyle , & when she doeth , in muche weakenesse sometimes in comparison of the former , and yet for all this , hathe in the ende a happy trauell : so Faith is not felt to moue strongly as soone as it is bred , and when it beginneth once , it continueth not alwayes alike motions . It is wyth Faith and withal other the graces of the spirit , as it is with the Sunne , which sometime setteth , sometime ryseth , sometime shyueth , sometime is couered with cloudes , or shadowed from vs by thicke and soggey mystes arising out of the earth : for euen so sometime these séeme to be sette and gone downe in vs , but when the morning comes , they arise againe , sometyme they are couered from our eyes , by suche mists and cloudes that arise out of the fleshe , that wée cannot espye them : but yet for all this , as he reasoneth ilfauouredly and vntruely , that saith , the Sunne cannot be séene nowe for clouds , therefore it is not in the firmament : so he that sayeth : I can not sée and perceiue Faith and the spirite in me for the fruites of the fleshe , therefore they be not in mée . Be not therefore discouraged thoughe thou synde a Wynter in thy selfe sometime , for if thou haste hadde once these florishing fruites of Sommer in thée heretofore , be thou assured thou shalt haue hereafter a Sommer again , and that the trées and hearbes are not dead , though there appeare and be séene little gréenenesse in them , for the sappe remaines in the roote , which when Sommer commes , wyll garnishe all agayne . When thou commest into an Orchard , fielde , and Garden , thou canst comforte thy self with these thoughtes : euen doe the like in this : For it is written , that whom he loues he loues to the end , Iohn 13. & in whome he hath begonne thys good worke of Regeneration , in them he wil performe it , Philip. 1. For the gyfts and calling of God be without repentance , Rom. 11. And therfore , though they séeme to be so raked vp & couered wyth ashes , that they are not séene nor perceyued , insomuch , that Dauid ( speaking according to his own sense ) be ready to saye , that God hathe tourned his backe vppon him , and forgotten to bée gratious , & shut vp his louing kindnesse in displeasure , yet in truth it is not so , whiche God will make manifest in hys good time , by remouing of the a●●es that couered hys graces and gi●tes , and by blowing the ●●●les thereof wyth the Bellows of hys spirite in the ministery of his worde and sacraments . Further , that hope that is in thée , what is it else , but faiths daughter : For when by faith once wée haue learned what ●●ynges be : prepared for vs at Gods hande in Christe Iesus , thi●● by hope we looke for them in the mid●● of most grieuous tem●●tious , wherein Hope playeth a g●●d daughters p●i●● , in ●ourishing and ●●●●ngthning 〈◊〉 mother , whyche otherwise then woulde be ready to languish : but to hope ●or ●●ings , whiche by ●aie● we knowe not before in Christe Iesus to appertayn●●nto vs , in vaine , and therefore 〈◊〉 ●●counted in di●● , and that aptlye and worthily , the daughter of Faith , and therefore , in confessing that you haue Hope , you confesse that you haue Faith also : For graunte once , that there is a daughter : and it is also of necessitie to be graunted , that there was the mother first . And whereas thou complaynest , that thou féelest it not , but rather the contrary , I graunt thou neyther féelest Faith , nor yet euer shall in the fleshe , but in the inner man . By these meanes that I haue shewed , thou mayest fynde Faith , and therewith content thy selfe , and saye as the man sayd to Christe : I beléeue Lorde , Lord help my vnbeléete , I beléeue in the spirite and inner man , and there I fynde no doubtyng , but a wrestling againste the least doubting , and a mi●●iking of it : but in my fleshe I finde vnbeléefe , whych I beséeche thée O Lorde ●●●e and helpe . If you dreame ( as it is ●●●ely you do ) of suche a measure of Faith in the spirite that shoulde ●●yte extinguishe , euen the least doubting in the fleshe , you drea●● of that whyche yet neuer ●●●●ll mann● had or shall haue , if it be in the sinner man vnmixte , wyth doubting whych it is : if it mislike of the least doubting , and sight againste it , you haue Faith in his right nature , yea , and the greater your doubting and vnbeléefe in the fleshe hathe bin , the stronger hath your Faith shewed it selfe , in that notwithstanding it continueth striuing against it , condemning it & misliking it : you muste vnderstand , the the force of Faith in instifying dependeth not vpon the quantitie therof , but vpon the qualitie , for al that be iustified by Faith , haue not Faith in equall measure and quantitie , some haue it in strong measure , some in weak measure , but al that by Faith catch holde of their saluation , must haue like faith in qualitie , that is , they muste séeke their saluation at Gods hands in Christ Iesus alone . It is likely you knowe that all those among the Isralites that looked vp to the brasen Serpent had not like eyes al in bignes & clearnes , yet if they had eies , were they neuer so little and so bleared , yet looking directly●●ppe , they found helpe as well as the other : Be the beggers hande little or greate , it serueth hym alike to take a penny wythall . So if thou haue a right faith , that is such a faith as séeketh and looketh for saluation through Christ God and man alone , be it that it is but little and weake , yet it serueth thy turne . In déede it is god , that fynding faith in weake measure in vs , we should striue by reading and musing of the word , by diligent ●oaring it read and preached , that wée maye growe in faith , and procéed from a weak measure of faith to a stronger . But yet in anys case we muste take héede , that , hauyng escaped from the filthinesse of Poperie in this point , in séeking for any parte of our saluation in our owne merites , suttle Sathan cause vs not to séeke for our saluation , for the worthinesse of oure faith , which we are very nigh vnto , when we are ready to saye or thinke , that our● weake faith , though it be neuer so right a faith , cannot iustifie vs , vnlesse it were in some worthier measure . For is not thys a lykelihoode , that wée are about to tye saluation to the worthinesse of faithe Wherefore , to preserue vs from thys ●●●eight of Sathan , we must vnderstand , that if we accompte it absurde to séeke saluation in worthinesse of ●ure other workes , it is as absurde to tooke for it for the worth●●●● of our saith : For when wée are ●●●ghte in the worde , that saith in the bloude of Christe Iesus iusti●●eth , the meaning thereof is not to teache vs that faith hath this four for the toorthinesse 〈◊〉 it selfe , but for the worthinesse of Iesus Christe the obiecte and matter that saith findeth out beholdeth and apprehen●●● . So that the proposition so much●●icked againste of the eui●●ies of Gods s●●●● grace , Faith onelye ●●sti●eth ▪ is that in e●●●●te . Amongest al vertues when they are togither , Faith alone hath thy●●●●ce , though when shée ●●●●●●tes it she be not alone or vnaccom●auyed of other vertues , to apprehende Christe Iesus , and so in him alone to iustifie vs : But to retourne againe to your complaint of not féeling faith , and therefore you haue not faith : I muste tell you further , that I feare in these heauenlye thinges you haue folowed to muche sence and féeling . For , if yo● woulde iudge aright whether you haue faith or no , and whether you be Gods déere chylde or no , you muste not iudge by sence and féeling , but by the words of Almightie God . So that if your sence and féeling leade you one way to iudge of your selfe , and the word of God 〈◊〉 and you an other waye , you muste pref●●● the iudgemente and determination , of God in hys worde , who knowes better these thinge● than ●●ée o●●e selues , who is better to bée beléeued than our owns sence and féeling , before the sentence of fleshe and blo●●● . To refuse thus to doe , is to ob●●se ●●then to beléeue oure selues than GOD , and to presume , that we by oure owne sen●● & féeling can iudge better in what ●ta●s , we stande , than GOD hymselfe that made vs , whyche is greate blasphemy . Wherefore , to lette goe talking of youre owne sence and féeling , if you be destrous to know your estate , would you haue a better and surer Iudge than God himselfe to tell you it ? In déede says you , if hée woulde come downe from Heauen , and tell me , I should then I hope beléeue hym . Euen so he hathe in hys worde : and if an Aungell from Heauen shoulde come and tell you otherwise than in his worde he hathe tolde you , you haue Paules war●●● , Gal●●● to holde him accursed therefore , and I hope you wil hold that sence , that féeling , that reason , that person , & that Diuel accursed , that dare be so bold ●●reafter , as to tell you otherwise of your selfe and your estate than GOD hymselfe hathe pronounced in this hys worde . Hearken therefore wyth a mind readye to yéelde your subscription vnto Gods iudgement in hys worde .