Obiect. 3. 1. Cor. 4. I iudge not my selfe, I know nothing by my selfe. Here Paul as not being privic to his own estate, refuseth to giue any iudgement of his owne righteousnes. Answ. It is manifest by the words of this epistle, that certaine in Corinth, boldly more then wisely, censured the Apostles ministerie, and withall disgraced it in respect of the ministery of other teachers. Therfore Paul in this chapter goes about to make an Apologie for himselfe, speaking nothing of his owne person and the estate thereof before God, but onely of his ministerie and the excellencie thereof. And this is the iudgement of Theodoret, Aquinas, and Lira vpon this text. And when he saith, I iudge not my selfe, his meaning is, I take not vpon me to iudge of what value and price my ministerie is before God, in respect of the ministerie of this or that man: but I leaue all to God. Here then Paul refuseth onely to giue iudgement of the excellencie of

his owne ministerie, and in other cases he refused not to iudge him selfe, as when he said, I haue fought a good fight, I haue kept the faith, henceforth is laid vp for me the crowne of righteousnes which the Lord the righteous iudge shall giue me, [gap]. Tim. 4. 8. And Chrysostome on this place saith, that Paul refused to iudge himselfe not simply, but onely for this ende, that he might restraine others and teach them modestie. And where Paul saith, I know nothing by my selfe, the speach is not generall, but must be vnderstoode of negligences and offences in the compasse of his ministery. For he was priuie to himselfe that in simplicitie and godly purenes, he had his conuersation in the world, 2. Cor. 1. 12. and he knew this by himselfe, that nothing should seuer him from the loue of God in Christ. Rom. 8. 38.

Obiect. 4. That we may be iustified there is somewhat required of vs, namely faith and repentance: and where these are wanting a man cannot be iustified. Now no man can be certen by the certentie of faith, that he repents of his sinnes with all his heart, and that he hath such a faith, as God requires at our hands, considering there is no testimonie in the word of our faith and repentance in particular. Therefore no man can be certen by certentie of faith, that his sinnes are pardoned. Answer. It is not necessarie that

any man should be certen by faith of his faith and repentance; because faith is onely of such things as are absent, where faith and repentance are truly present in all that truly beleeue and rep[gap], it shall be sufficient if a man may any way [gap]bly certen that he hath them. And though [gap]ome men falsly perswade themselues that they beleeue, yet he that hath true faith indeede knowes that he hath true faith, euen as [gap] as he that vnderstands knowes that he vnderstands. Paul saith to the Corinthians, [gap] your s[gap]es vvhether ye be in the faith or [gap]. 2. Cor. 13. 5. hereby giuing them to vnderstand that all which beleeue, haue the spirit of discerning to know certenly that they doe beleeue. Againe he saith of himselfe, 2. Tim. 1. 12. I knowe [gap]home I haue be[gap]eeued. And Saint Iohn saith, 1. [gap]p. 3. 24. By this we know that he dwells in vs by the spirit which he hath giuen vs, making no question of it, but that he which hath the spirit knowes that he hath the same. And testimonies of men are not wanting in this case. Augustine.

Euery one seeth faith to be in his owne heart if he beleeue: if not, he seeth it to be vvanting. Againe, A beleeuer seeth his o[gap]ne faith, by which he answereth that he beleeueth without doubt. And, He which leueth his brother, more knoweth the leue whereby he [gap]eth, then his brother

whome he loueth. Againe whereas it is said that hauing faith, yet we know not whether it be [gap]ficient or no: I answear that faith beeing without hypocrifie, is sufficient to saluation though it be imperfect. God more respects the trueth of our faith, then the perfection thereof. And as the hand of the child or of the palsie man though it be feeble, is able to reach out it selfe and receiue an almes of a prince; so the faith that is but weake, is able to apprehend and receiue Christ with all his benefits.

Obiect. 5. Prov. 28. Blessed is the man that feareth alvvaies. P[gap]l. 2. Worke your salvation with feare and trembling. Answer. There is a threefold feare, one of nature, the secod of grace, the third of distrust. Feare of nature is that whereby the nature of man is troubled with any thing that is hurtfull vnto it, and therefore auoideth it. Feare of grace, is that excellent gift which is called the beginning of wisdome, and it is a certaine awe or r[gap]erence vnto God, in whose presence we doe whatsoeuer we doe. Feare of distrust is, when men tremble at the iudgemets of God for their sinnes, because they haue no hope of mercie. Of these three, the first was good by creation, and therfore it was in our Sauiour Christ, but since the fall it is defective. The third is a vice called sl[gap]ish feare. And the

second is that which is commaunded in these and the like places of Scripture; the intent whereof is to make vs circumspect and fearefull, least we should offend God by any [gap], our owne weaknesse considered, and the [gap] vineible iudgements of God. And this kinde of feare, as also the first, may stande with c[gap]r[gap]ntie of faith. Rom. 11. Thou standest by faith, be not high minded but feare. Psal. 2. Ser[gap]e the Lord in feare, and reioyce in trembling.

Obiect. 6. Where there is no word, there is no faith. For faith and the word of God be relatiues. But there is no word of God that saith to particular men, Cornelius, or Peter, or Iohn, thy sinnes are pardoned, excepting [gap] few persons, as M[gap] Magd[gap], and the p[gap] [gap], &c. Therefore there is no particular faith. Ansvv. Though there be no word set downe in Scripture touching the saluation of this or that particular man, yet there is set downe that which is equivale[gap] to a particular word, and as much in effect. For the promise of remission of sinnes and life euerlasting, is giuen with a comm[gap]undement that euery man applie the promise to himselfe, as I haue before prooued: and this is altogether as much as if euery mans particular name had beene put in the promise.

I adde further that the promises of the Gospel must be considered two waies, first as they are generally set downe in Scripture without application to any person: secondly as they are [gap]ght and published in the [gap]inisterie of the word, the end whereof is to applie them to the persons of men, partly by pr[gap]ching and p[gap]tly [gap] administ[gap]ing the sacraments of baptisme and the Lords supper, which are seales of righteo[gap]

[gap]s of faith. Now the promise applied and (as I may say) particularized to the members of the Church, is by the vertue of Gods ordinance as much as if God himselfe had giuen the promise particularly, and [gap]dment names vnto it. It is further [gap]nswered that the promise of remission of sinne, is preached not simply but vpo[gap] condition of [gap] faith & [gap], which [gap] be [gap] knowne. I answer againe [gap] I haue alreadie prooued) that he which truly beleeueth and rep[gap]th, knoweth that he doth certenly beleeue, and repe[gap]t.

Obiect. 7. To beleeue the pardon of a mans owne sinnes, is [gap]one of the articles of faith, propounded in any Creede either of the Apostles, or the Nice[gap]e fathers, or Athanas[gap]s, or any other Creede. Answer. This faith is contained vnder these words. I beleeue remission of s[gap]es: and I prooue it thus. These words are an article

of Christian faith, and therefore they must in sense containe more then the deuill doth or can beleeue: nowe the deuill beleeueth thus much, that God giues remissio of sinnes to his Church: Christian men therefore must goe one steppe further, and beleeue particularly the remission of their owne sinnes. Otherwise if the Papists will haue the Catholicke faith to beleeue no more in this point, then the damned spirits beleeue, let them take it to themselues. But they replie further, that if there were any such article of faith, then some persons must beleeue, that they are iust though they willingly commit mortall sinne, which is an euident falshood. Ansvver. He that beleeues the pardon of his owne sinnes by true faith, hath the spirit of God in him, and a constant purpose not to sinne against God: and therefore if he sinne, it is against his purpose, and without any full consent of wil; and it is not he that doeth it, but the sinne that dwelleth in him. But if it so fall our, that the child of God be ouertaken with any actual sinne, then his case standeth thus. He hath by his fall wounded his conscience, weakned his faith, bereaued himselfe of Gods fauour as much as in him lieth, made himselfe guiltie of a sinne and worthie of damnation: and God for his part accordingly turnes the woonted signes of his sauour into

signes of anger and displeasure: and the sinne though it be pardoned in the purpose of God, yet is it not actually pardoned, till the partie repent. Things standing thus, we teach not that men must beleeue the pardon of their sinnes while they liue and lie in them; for that were [gap]tly to teach falshoode for truth: but our doctrine is, that such persons must first of all humble themselues, and say with the prodigall childe, that they haue sinned against God, and are not worthie to be called his children any more: and againe renew their decaied faith and repentance, that they may beleeue (as before) their perfect reconciliation with God.

Obiect. 8. In respect of God, who is truth it selfe, we are to beleeue the promise in particular: yet if we respect our owne vnworthines and indisposition, we are to feare and in some part to doubt. For the promise of remission of sinnes is not absolute, but depends vpon the condition of our workes. Therefore our certentie is onely coniecturall. Answer. I answer first that in respect of our owne vnworthines, we are not to doubt of our saluation, but to be out of all doubt, yea to dispaire before the iudgement seate of God. For they which are of the workes of the lawe, are vnder [gap]he curse, Gal. 3. 10. and

Paul saith of his owne workes of grace, in this am I not iustified, 1 Cor. 4. 4. And Dauid being out of all doubt of his owne deserued damnation in regard of his owne vnworthines saith freely, Enter not into indgement with thy servant, O Lord, for no flesh shallbe i[gap]stified in thy sight. Againe the consideration of any vnworthines in our selues, doth not hinder a resolution concerning Gods mercy in Christ. For true faith makes an entrance vnto God vvith boldnes, (I say with boldnes) euen for those persons that are vnworthy in themselues, Eph. 4. 12. And Abraham (whose faith is to be followed of vs) did not vpon the consideration of his olde decaied bodie, rest himselfe with bare hope vpon alikelihood of the accomplishment of Gods promise, but he beleeued vnder hope euen against hope, Rom. 4. 18. Lastly I answear that the ground of the former obiection is erronious, namely that the promise of saluation depends on the condition of our workes: because the Scripture saith, it is made and accomplished on mans part freely. I graunt indeede that to the promise there is annexed a condition of faith: yet faith here must not be considered as a worke, but as an instrument apprehending Christ with his benefits: and withall [gap]epentance with the fruits thereof are on our part required,

yet no otherwise but as they are necessaric consequents of faith, and the signes and documents thereof.

Obiect. 9. No man knowes all his sinnes: no man therefore can certenly know that all his sinnes are pardoned, and that he is accepted of God. Ansvver. The ground of this argument is false: namely that a man cannot be assured of the pardon of his sinnes, if some of them be vnknowne. And to make this manifest, I will lay downe a more certen ground, which shal be this. As the case is in Repentance, so it is also in faith: but there may be true and sufficient repentance of vnknowne sinnes. God indeede requires a particular repentance for particular knowne sinnes; but if they be hidden and vnknowne, he accepts a generall repentance: an example wherof we haue in Dauid, who knows, saith se, the errours of this life? then purge me from my secret s[gap]es. If this were not so, neither Dauid nor any man els could be saued. For when Dauid repented greatly of his murder and adulterie, yet we find not that he repented particularly of his polygamie: which, in all likelihoode, through the swinge and custome of those times was not the reputed to be any sinne; specially in the person of a king: and yet because (as we know) he is saued, this very sinne is pardoned. Therefore

when God pardons the knowne sinnes of men, whereof they repent, he doth withall pardon the rest that are vnknowne. And by this it appeares that the ignorance of some hidden sinnes, after a man with diligence hath searched himselfe, cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation.

Obiect. 10. We pray for the pardon of our owne sinnes, and therefore we are vncerten of pardon: the ma which knows that he hath pardon, need not pray for it. I answer first, when we are taught by Christ to pray for the forgiuenes of our debts, we are put in mind not to seek the pardon of al our sinnes, whether past or present but specially of our present and daily offences whereby we make our selues day by day guilty, till such time as we humble our selues and repent of them. Secondly by this petition we are taught to aske the increase of our assurance; because though God bestow endles mercie on vs, yet we are s[gap]nt in receiuing of it: our hearts beeing like a narrow necked vessell, which being cast euen into the Ocean sea, receiueth in water [gap]ly droppe by droppe.

Obiect. 11. No man can beleeue his owne saluation, as he beleeues the articles of faith: therefore no man can beleeue the pardon of

his [gap]innes and his saluation by an infallible certe[gap]ie. I answer, first that euery one that lookes for saluation by Christ, is bound in conscience as certenly to beleeue his owne saluation and adoption by Christ, as he beleeues the articles of faith; because to the promise of life there is annexed a commandement to beleeue and applie it. Secondly, this faith whereby we are to beleeue our owne saluation, if we respect the true and proper nature thereof, is as certen as that faith whereby we beleeue the articles of faith. Thirdly, as there be diuers ages in the life of ma, so there be diuers degrees and measures of true faith. There is first of all a beginning or [gap]diment of faith, like the smoking flaxe and br[gap]isedreede, which Christ will neither quench no[gap] bruise. Againe there is weake faith, which beleeueth the promise truly, but yet is perplexed with many doubtings. Lastly, there is strong faith, which hath ouercome all doubtings, and is not onely for nature certen, but also a large & plentifully perswasio of Gods mercy in Christ. Exa ples of this we haue in Ab[gap]a[gap]a, Dauid, the martyrs, & such like worthie me. Now by the secod faith, men do as certenly beleeue their adoption as the articles, but not so [gap] & fully. But by the last, remission of sinnes is not only as certenly but also as fully beleeued as any article of faith.

Obiect. 12. Ancient fathers the lights of Gods Church, haue alwaies condemned this vn[gap]allible & speciall certentie of saith, which the Protestants hold and maintaine. Answ. Though we build not the doctrine of our religion vpon the indgements of men, yet we refuse not in this & other points to be beied by the fathers, whose writings well vnderstoode, make more for vs, then for the Popish religion. And their test[gap]onies commonly alledged to con[gap]te the certentie of speciall faith, are much abused. I. Many of them serue to prooue, that a man canot iudge & disce[gap]e of euery particular motion & grace of his heart, of the increase of these graces, and the contrarie decrease: of speciall vices and wants, many whereof are hidden from the vnderstanding. Theodo[gap]et in his comment. 1. Cor. c. 4. I will not (saith he) free my selfe from sinne, but

wa[gap]t the sentence of God: for it often fals out that men sinne of ignorance, and thinke that to be equal and iust which the God of all sees to be otherwise. August. de verbis dei. serm. 23. Per adu[gap]ture thou finds nothing in thy conscience: but [gap]e f[gap]ds

something that seeth better. And vpon Psal. 41. I knovve that the iustice of my God shall ab[gap]de, but vvhether mine shall or no I knovve not: for the saying of the Apostle terrifieth me, He vvhich thinks he stands, let him take heede

least he fall. Here he speakes of his inward righteousnes, and that as it is considered in it selfe without the assistance of God. For he addes afterward, Therefore because there is no stabilitie in me for my selfe, nor hope in me for my self, hereupon my soule is troubled for my selfe. Ch[gap]ysost. homi[gap]. 87. on Iohn. I am grie[gap]ed least perad[gap]ent[gap]e

supp[gap]ing my selfe to loue, [gap] not loue as before: [gap]en I se[gap]ed constant and couragious vnto my selfe, I was found but a d[gap]stard. These & a thousand like restimonies prooue nothing. For though a ma cannot fully discern his heart, either in respect of his own sinns, or in respect of euery grace, yet this hinders not but that he may haue an infallible certentie of his saluation, and also a sufficient gift to discerne his owne faith and repentance. II. Other places must be vnderstood of proud pres[gap]ption, & of a kinde of securitie, in which men dreame of ease and libertie without trouble or temptation. August. de correp. & grat. c. 13. Who of [gap] [gap] [gap]