against the text. For the spirit of adoption is said here not to make vs to thinke or speake, but to cry Abba, Father: and crying to God as to a father argues courage, confidence, & boldnesse. Againe the same spirit of adoption is opposed to the spirit of b[gap]dage causing feare: & therefore it must needs be a spirit giuing assurance of liberty, & by that means driuing away distrustfull feares. And the end, no doubt, why the holy ghost comes into the heart as a witnes of adoption, is, that the truth in this case hidden & therfore doubtful, might be cleared and made manifest. If Gòd himself haue appointed that a doubtfull truth among men shal be confirmed and put out of doubt by the mouth of two or three witnesses, it is absurd to thinke that the testimony of God himselfe knowing all things and taking vpon him to be a witnes, should be coniecturall. S. Bernard had learned better diuinity when he saide, who is iust, but he that being loved of God, returnes love to him againe▪ which is not done but by the spirit of God reuealing by faith vnto man the eternall purpose of God concerning his salvation in ti[gap] to come: which revelation vndoubtedly is nothing else but an [gap] of spirituall grace: by which, whilest the dee[gap]es of the flesh are mortified, the man is prepared to the kingdome of God, receiving withall

that vvhereby he may presume that he is loved and loue againe.

Furthermore that the spirit of God doth not only perswade men of their adoption, but also con[gap] the same unto them, it is most manifest. Eph. 4. 30. Greeve not the spirit whereby yee are s[gap]aled vp to the day of redemption. And 1. v. 13. After ye beleeved, ye were sealed with the spi-Rit of promise which is the earnest of our inheritante. 2. Cor. 1. 21. It is God that hath sealed v[gap] & giuen vs the earnest of his spirit in our harts. Here the words of sealing and carnest are to be considered. For things that passe too and fro among men, though they be in question, ye[gap] when the seale is put too, they are made out of doubt: and therfore when God by his spirite is said to seale the promise in the heart of euery particular beleuer, it signifieth that he giues unto them euident assurance that the promise of life belongs unto them. And the g[gap]ing of earnest is an unfallible token unto him that receiueth it, that the bargaine is ratified, and that he shall receiue the things agreed upon. And it were a great dishonour unto God to [gap] that the earnest of his owne spirite giuen vnto vs should be an euidence of eternall life not vnfallible but coniecturall.

Arg[gap]. [gap]. The faith of the elect or saving faith is a certen perswasion & a particular perswasion of remi[gap]ion of sinne and life euerlasting. Touching the first of these [gap]wain, namely that faith is a certen perswasion, yea that cer [gap]enty is of the nature of faith, it appeares by expresse testimonies of scripture, Matth. 14. 31. O thou of little faith, why hast thou doubted? and 21. v. 21 If ye haue faith and doubt not. Iam. 1. 6. Let him aske in faith, and wa[gap]er not: for he that wavereth is like a wave of the sea, tost of the winde, [gap] away. Rom. 4. 20. Neither did he doubt of the promise of God through vnbeliefe, but was strengthenedin faith. I will not stand longer on this point which is not denyed of any.

Touching the second part of my reason, that faith is a particular perswasion applying things beleeued: I prooue it thus. The propertie of faith is to receiue the promise, Galat. 3. 14. and the thing promised which is Christ with his spirit, Ioh. 1. 12. Now Christ is receiued by a particular application, as will appeare if we doe [gap]t marke the end and use of the ministery of the word and of the sacraments. For when God giues any blessing to man, it is to be receiued by man as God giueth it. Now God giues Christ or at the least offereth him not generally to

mankinde, but to the seuerall and particular members of the Church. In the Lords supper, as in euery sacrament, there is a relation or analogie betwene the outward signes & the things signified. The action of the minister giuing the bread and the wine representeth Gods action in giuing Christ with his benefits to the particular communicants: againe the action of receiuing the bread and wine seuerally, representeth another spirituall action of the beleeuing heart which applyeth Christ unto it selfe for the pardon of sinne and life euerlasting. Papists yeeld not to this yet if they refuse to maintaine this analogie, they ouerturne the sacrament and dissent from antiquity. Augustine saith, The body

of Christ is ascended into heaven: some may answer, & say, How shall I hold him being absent? how shal I reach vp mine hand to heaven that I may lay hold of him [gap]ting there? Send vp thy faith, and thou hast laid hold of him. And what is more comon the another saying of his What [gap] thou to prepare thy belly and teeth, Beleeve and thou hast eaten. Againe Eph. 3. v. 12. Paul saith, By Christ we have boldnesse and entr[gap] with confidece by faith in him. In which words are set downe two notable effects and fruits of faith: boldnesse, and confidence. Boldnesse is, when a poore sinner dare come into the

presence of God not being terrified with the threatnings of the lawe no[gap] with the consideration of his owne unworthinesse, and with the manifolde assaultes of the deuill▪ and it is more then certenty of Gods fauour. Now whereas Papistes answere that this liberty of boldnesse in comming unto God proceedes of a generall faith, they are farre wide. It is not possible that a generall p[gap]swasion of the goodnesse and trueth of God and of his mercie in Christ should breede confidence and boldnesse in the heart of a guilty [gap], and [gap]o [gap]ple can be brought hereof. This generall faith conc[gap] [gap] [gap]s of our b[gap], w[gap] no doubt in [gap] [gap], [gap], Iudas, yea in the d[gap] him[gap]; and yet they despaired and some of them [gap] away themselues: and the d[gap]ill for all his [gap] [gap] before God. Wherefore that [gap]ith which is the roote of these excellent vertues of boldnesse and confidence must need[gap]s be a speciall [gap]aith, that i[gap], [gap] [gap] and plentifull perswasion of the pardon of [gap] mans owne sinnes and of life everlasting [gap] gaine Hebr. 11. v. 1. faith is called hypost [gap], that is, a substance or subsistance of things hoped [gap]o[gap] where faith in the matter of our saluation and other like things, is made to goe beyond hopet for hope waites for things to come till they

haue a being in the person hoping, but faith in present giues a subsisting or being vnto them. This can not be that generall faith (of Papistes tearmed Catholike) for it comes short of hope, but it must needes be a speciall faith that makes us vndoubtedly beleeue our owne election, adoption, iustification and saluation by Christ. And to this purpose haue some of the fathers saide excellent well Augustine saith, I demaund

of thee, O sinner, dost thou beleeve Christ or no? th[gap] [gap], I beleeve what beleevest thou? that [gap]ee can freely forgive thee all thy sinnes. Thou hast that vvhich thou hast beleeved. Ambrose saieth, This is a thing ordained of God that hee vvhich beleeveth in Christ should be

saved without any vvorke, by faith alone freely receiving remission of sinnes. And with Ambrose I ioyne the testimony of Hesichius vpon Leuiticus, who saieth, God pitying mankinde, vvhen hee savve it disabled for the

fulfilling of the vvorkes of the lavve, vvilled that man shoulde be saved by grace vvithled the vvorkes of the lavve. And grace proceeding of mercie is apprehended by faith alone vvithout vvorkes. Whereas in both these places, faith is opposed generally to all workes, and is withall saide to apprehende

and receiue, yea alone to apprehend and receiue grace and remission of sinnes, they cannot be understood of a generall but of a speciall applying faith. Bernard hath these words, If thou beleevest

that thy sinnes can not be blotted out but by him against whome thou hast sinned, thou [gap] est well: but go[gap] yet further, & beleeve that hee pardoneth thy sinnes. This is the testimony which the Holy Ghost giveth in our hearts, saying, Thy sinnes are forgiven thee. For so the Apostle thinketh that a man is iustified freely by faith. Papists being much choked with this place, make answer that S. Bernard doeth not say that wee [gap]ust beleeue the pardon of our sinnes absolutely without respect of workes, but that hee requires the condition of our conversion and repentance, as signes whereby this perswasion is wrought. I answer againe that hee auoucheth plainly, the generall faith whereby the points of religion are beleeued, to be but a beginning or [gap]udiment of faith, and therefore not sufficient vnlesse we goe further and apply the grace of God to our selues by faith simply without respect of any condition perfourmed on mans parte. Indeede I graunt that the trueth of conversion and other workes are by him mentioned afterwarde, but that was for this ende to shewe how any man may haue a sensible and

euident experience by workes, as fruits of the pardon of his owne sinnes & life euerlasting, which he beleeueth.

Argument. 3. S. Iohn penned his first epistle that he might shewe unto the Church of God a way how they might ordinarily and fully be assured of the loue of God and of eternall life: and therefore he affordeth vs many pregnant testimonies for this purpose. 1. Ioh. 2. v. 3. And by this we know that we haue knowen him, if wee keepe his commandements. And v. 5. Hee which keepes his word, in him is the word of God truely accomplished: by this vvee know that wee are in him. cap. 3. 10. By this are manifest the children of God and the children of the devill. And v. 19. By this vve know that we are of the trueth, and before him vvee shall make our hearts confident. cap. 4. 13. By this we know that we d[gap]ll in him and hee in vs, because he hath given vs of his spirit. cap. 5. 2. By this vvee knowe that we love the sonnes of God, when we love god and keepe his commandements. vers. 13. I have written these things vnto you vvhich beleeve in the name of the sonne of God, that yee may knovve that you haue life eternall. To these testimonies first of all answere is made that none of them doe necessarily imply a certentie of diuine faith; because wee are saide to knowe the thinges

which wee lea[gap]e by coniectures. Beholde a [gap]y and poore shifte. Saint Iohn saieth, cap. 1. vers. 4. These things vvee vvrite vnto y[gap] that your [gap]oy may be full. Now it is but an uncerten [gap]oy that riseth by coniecturall knowledge. Againe this knowledge brings foorth conscience and bol[gap]sse even before God. c. 3. v. 19, 21. and therefore it can not but include an infallible cer[gap]en[gap]y: and to put it out of question that the knowledge here mentioned is the knowledge of divine faith, or as un[gap]ible as it is or can be, it is added, cap. 4 16. And vvee have knovvon and beleeved the love vvhich God hath tovvardes vs. Secondly it is answered, that all these speeches are generall and not concerning particular men: but it is false: for when Saint Iohn saieth (vve know) hee speakes of himselfe and includes the rest of the Church in the same condition with himselfe. Now hee himselfe was fully assured of his owne saluation. For Christ a little before his departure out of the worlde, did comfort all his disciples partly by renewing the promise of life euerlasting and of the presence of his spirite unto them, and partly by praying unto the father for their finall preseruation: so as they could not but be fully resolued of their happy estate both in this life and in the life to come.

[gap]. 4. Abrahams faith [gap] a [gap] ▪ [gap] whereby hee applyed the promise vnto himselfe, Rom. 4. v. [gap]1. And this faith of his is an example propounded unto vs according to which we are to beleeue: and therfore hee is called the father of the faithfull [gap]r. 16. and P[gap]l hauing [gap] downe the [gap] [gap]d effectes of his faith, saith, It vvas, [gap] [gap] onely for him but also for vs vvhich [gap]. v. 22. It is obiected that Abrahams faith was not of salvation but it concerned his [gap] in his olde age, as Paul saieth, Rom. 4. v. [gap] Abreham about hope beleeved that [gap] [gap] [gap] the father of many nations: according to that vvhich vvas spoken, so shall thy see[gap] be. A[gap] svver. Wee must distinguish the obiect of faith, which is either principall or lesse principall. Principall, is alwaies Christ with his benefites: lesse principall are other lesse and particular benefites obtained by Christ. As of Abrahams faith the obiect lesse principall was a carnall seede or issue: and the principall obiect most of all respected as the foundation of all other blessings, was the bl[gap] seede Christ Iesus. G[gap]lat. 3. v. 16. To Abraham and his seede vvere the promises made. Hee saith not, And to the seeds, as of many but,

[gap] thy [gap]eed, as of [gap], which is Christ. And v. 29. If yee be Christs, then Abrahams seed Thu[gap] it is plaine that issue was [gap]ither promised nor desired but with respect to Christ, who coulde not haue descended of Abraham if he had bene wholly without seed.

Hauing thus alledged some arguments for the trueth, I come now to consider the obiections of the Papistes. Obiect. I. Iob beeing a righteous man wanted certenty of grace in himselfe. Iob. 9. v. 20. If I vvoulde iustifie my selfe, mine evvne mouth shall condem[gap] [gap]: if I vvoulde be perfect, he shall iudge me [gap]ic [gap]ed: though I vvere perfect, yet my soule shall [gap] knovve it. Againe vers. 28. I am afraid of all my workes, knovving that thou vvilt not iudge me innocent. Answer. Bildad in the former chapter had extolled the iustice of God: & Iob in this chapter giues assent thereto, saying vers. 2. I knovve verely it is so: and hee likewise spendes the whole chapter in magnifying the iustice of God: and hauing propounded this ende of his speech, hee doth not speake of him selfe and his owne estate simply, as it is considered [gap] it selfe: bus as he esteemed himselfe being compared with God, specially then, when hee entereth into a straight examination of his creature. And so must

the speach [gap]e vnderstoode, if [gap] [gap]; my soule should not knovv it, that is, I will not acknowledge or stand vpon any righteo[gap] of mine owne, when God shal enter into iudgement with me. And thus much the very Efect angels beeing in possession of heauen, and therefore hauing more then assurance thereof, can not but say when they are compared with God. Againe, the words according to the originall, are commonly of all and so may well [gap]e translated thus, Am I perfect: I know not my soule, I [gap]horre my life: that is, if I thinke my selfe perfect, I haue no respect of mine owne soule: o[gap] thus, I am perfect in respect of you, and I know not my soule, and I abhorre my life, namely in respect of mine owne vprightnes. And the other place is thus to be translated, I feare all [gap]y sorrowes, and not all my works; for this is flat against the Hebrue text, and Popish transla[gap]s themselues follow it not.

Obiect. 2. Eccles. c. 9. Man knowes not whether he be worthy of loue or hatred. For al things are kept vncer[gap]e[gap] till the time to co[gap]e. Answer. First I say, the translation is not [gap] ▪ the words are thus in the Hebrue and in the Seven[gap]e. No man knoweth loue or hatred, all things are before them. As for these words [all things are [gap] vncerten till the time to come] are thrust into the

text by head and shoulders; and Hierome hath them not. Secondly I answer, that the H. Ghost doth not denie s[gap]mply the knowledge of Gods loue or h[gap]tred, as though there could be [gap] ▪ certen assurance of it in this life. If we vnderstand the words thus, then the argument of the holy Ghost must be framed on this manner. If loue or hatred were to be knowne, then it must be knowne by the outward blessings of God: but it cannot be knowne by the outward blessings of God, for all things come alike to all: therefore loue and hatred cannot be knowne. The propositio is false. For loue may be known other waies then by outward benefits; and therefore the reason is not meete to be ascribed to the spirit of truth. Wherefore the true and proper sense of the words is, that loue or hatred cannot be iudged or discerned by outward blessings of God. S. Bernard speaks of this text on this manner, that no man knowes loue or hatred, namely by himselfe: yet that God giues most certen testimonies thereof to men vpon earth. And se[gap]m. 5. de Dedi[gap]. his words are these, who knowes if he be worthie loue or hatred? who knowes the minde of the Lord. Here both faith & truth must needs helpe vs, that that which is hidden in the heart of the father may be reuealed vnto vs by the spirit: and his spirit giuing testimonie persvvades

our spirit, that we are the sonnes of God; and this perswasion is caused by his calling and iustifying vs freely by faith. And S. Hierome (though comonly abused to the contrarie) saith no more but that men cannot know loue or hatred by the present afflictions which they suffer, because they know not whether they suffer them for triall or for punishment.