him that deliuereth the contrarie But this I speake by way of explication not of refutation For I grant your proposition So reuelation be excepted as before If you meane that euerie priuate spirit hath not miracles to testifie of him or that none hath true miracles to avow false doctrine by I grant your Minor But if you wold haue vs beleeue that no man hath power by the diuels assistance to make shew of such matters as cannot by man be discerned from true miracles I denie your assumption and refute it by that former instance of Antichrist VVhose comming is by the effectuall working of Sathan with all power and signes and lying wonders A. D. §. 5. Perhaps he will alledge that generall promise of scripture Omnis qui petit accipit assuring them thereby that euerie one that praieth for any thing receiueth it and that he hath earnestly praied for the spirit therefore he must needes haue it But to this argument we may easily answer that this promise of our Sauiour is not so vniuersally to be vnderstood as though euerie one that praieth for a thing shall infallibly obtaine it without any condition at least in the manner of praying required of our part For we reade euen in Scripture Petitis non accipitis eo quòd malè petatis You aske or pray and receiue not the thing requested because you aske amisse By which place we learne that to obtaine any thing by praier requireth a condition of praying well or in such sort as is fit the which condition doth as learned men obserue include many circumstances for fault of the due obseruance whereof it may and doth often happen that our praier is not well made nor in such sort as is fit and is consequently frustrate of the efficacie which otherwise by the promise of our Sauiour it should haue had Now these circumstances being many and diuers of them verie inward it is not verie easie for any man to be absolutely sure that he hath obserued them in such sort as is fit and therefore he cannot be absolutely sure that his praier hath taken effect and therefore it is not sufficient proofe whereby one may perswade others that he hath the Spirit of God to say he hath praied for it especially considering that we may finde very many most contrarie in religion one to another who notwithstanding will say that they daily pray for the holy Spirit and I doubt not but many of them in some sort yea earnestly after their manner doe pray for it yet sure it is that all these being thus contrarie haue it not How shall we then be assured that this or that man who presuming vpon the assistance of this Spirit which he thinketh he hath obtained by praier setteth abroach a singular and new inuented doctrine how shall we be sure I say that such a man hath the Spirit of God indeed A. W. This obiection you make is so void of all likelihood that I perswade my selfe no man would euer be so foolish as to alledge it in this question For who can chuse but see at the very first reading of it that if it may be had by praier one may haue it as well as another and therefore there is little reason why all should rely vpon any one in such a matter Besides what a ridiculous thing is it for me to imagine that euery body wil beleeue me on my word when I tell them that I haue prayed earnestly for the spirit and therefore must needs haue it Wherefore your obiection and answer are not worth the considering or reading Onely of the place you alledge in a word thus much may be said that our Sauiour by it encourageth and perswadeth vs to pray assuring vs of gracious acceptance by God his Father in all our petitions so farre forth as the obtaining of them shall make for his glory the good of his Church and our owne spirituall and bodily comfort And though it be most true that we can neuer pray as we ought yet may we be assured to haue our requests granted the former conditions remembred whensoeuer we pray for any thing belonging to the generall estate of Christians or our particular callings with a true acknowledgement of Gods power feeling of our owne wants and resting vpon his promise to vs in Iesus Christ Particularly concerning the vnderstanding of Scripture for any thing belonging to the generall estate of Christians or our particular callings which belongeth to the question we haue in hand thus speaketh Chrysostome of this place If you will perswade your selues saith he to reade the Scriptures diligently and carefully there is nothing farther to be required of you for the vnderstanding of thē His reasō followeth For Christ hath truly said Seeke and you shall find knock and it shall be opened to you A. D. §. 6. Some will perchance say that we may safely beleeue them because they preach nothing but pure Scripture while as for euery point of their doctrine they cite still sentences of Scripture But this answer will not serue First because for and in the name of Scripture they bring forth their false and corrupt translations which do differ in some places euen in words from true Scripture Secondly supposing that they did alwayes cite the true words of Scripture yet they may easily apply them to a wrong sense or meaning to wit to that which they falsly imagine being seduced by their owne appetite or by their owne former error to be the true sense For as Saint Austin saith Ad imagines phantasmatum suorum carnalls anima conuertit omnia sacramenta verba librorum sanctorum a carnall and sensuall mind such as hereticks are not without sith heresie it selfe is accounted by Saint Paul a work of the flesh doth conuert or turne all the mysteries and words of holy books vnto his owne imaginations and fantasies Whereupon it commeth to passe that as the same Saint Austin saith Omnes haeretici qui in authoritate Scripturas recipiunt ipsas sibi videntur sectari cum suos sectentur errores All heretickes that receiue and admit the authoritie of the Scriptures seeme to themselues to follow the onely Scriptures when they follow their owne errors And as they may seeme to themselues to follow onely the Scriptures when they follow their owne errors so they may seeme especially to the simple people or to those who being seduced by them wholy build their beleefe vpon them to preach nothing but pure Scripture when indeed they preach their owne erroneous opinions coloured and painted with words of Scripture as it is the manner of euery sect maister to confirme his errour with words of Scripture yea the diuell himselfe doth sometime for his purpose alledge words of Scripture A. W. It appeareth by this second obiection that this discourse was intended against vs who call you for the triall of all questions of Religion to the Scripture of God But how
of saluation and giuen commandements which if all men should obserue they should be saued But what need I be long in this matter when as your selfe as it should seeme so vnderstood it In the title you say All sorts of men in the Chapter you repeate those same words and adde two sorts learned and vnlearned which also you do afterward It may therefore seeme strange perhaps to some man that I trouble my self and the reader with this exception against your proposition But I do it not without iust cause For although both title and chapter make profession as it were of that meaning yet within halfe a dozē lines after you giue me occasiō to suspect the other sense where you say God hath prouided meanes whereby euery man learned and vnlearned may sufficiently be instructed And indeed whereto else tendeth that discourse of the visibilitie of the Church so much magnified and vrged by you In that sense then I denie the consequence of the proposition But if you vnderstand it according to the plaine words not of euery man but of all sorts of men I still denie the consequence For though it be out of doubt that God hath appointed as wel vnlearned as learned to euerlasting life yet it is false that there needeth any such rule or meanes as of necessitie to saluation I denie your assumption For God hath prouided a rule whereby a man may be instructed in all points and questions of faith Let them that would attaine to saluation saith Chrysostom bestow their time in the Scriptures And againe If we search the Scriptures diligently we shall attaine to saluation We are not commaunded saith Iustin the martyr by Christ to giue credit to the doctrines of men but to those which the holy Prophets haue published and Christ hath taught Therefore doth Tertullian call Hermogenes to the Scripture and adore the sufficiency thereof By which onely as one saith after heresie once hath possest the Churches the true Church of Christ is to be found A little after He that would know which is the true Church of Christ how shall he know it but only by the Scriptures From and in which only assurance of faith is to be had as he saith presently after God hath a true will which also certainly taketh effect that some mē of al sorts shold be saued but not that euery particular man should as I proued before by your reason because he hath not vouchsafed euery one the means Cōcerning the first place alledged by you the Apostles owne interpretation seemeth to allow that which I brought before out of Austin of the diuers conditions and sorts of men For so himselfe speaketh I will that prayers supplications and intercessions be made for all men for Kings and for all that are in authoritie He sheweth in these last words what he meaneth by all men All sorts of men The reason why he nameth Kings and magistrates is because they were at that time not onely heathen but also enemies and persecutors so that no such doctrine can be certainly and necessarily concluded out of this text that God would haue euery particular man to be saued For the auowing of the former exposition we must vnderstand that the word all is often vsed in Scripture for euery kind Iesus healed euery sicknesse and euery disease not euery particular but all kind of diseases Euery sinne and blasphemy shal be forgiuen not euery particular sinne but euery kind of sin saue onely that against the holy Ghost We heard before that of Iohn I wil draw all to me and Saint Austins iudgement thereupon And if it were true that God had as you speak a true wil that all men should be saued how can that be true which not we onely but the learnedst of your Papists hold according to the Scriptures that he appointed some to damnation as wel as other some to saluation and that there can be no reason giuē why this man in particular is vouchsafed faith and saluation that man is not but onely the wil of God As it is euidently proued by Thomas of Aquin Rom. 9. and long before him by S. Austin in many places Ad Simplician lib. 1. q. 2. de praedest grat cap. 46. Enchir. ad Laurent cap. 32. 99. Epist 105 ad Sixtū you therfore do Austin wrong who alledge him in your margin as if he thought that God wold haue euery particular mā to be saued against which his doctrine in so many places is direct and which as I shewed before he purposely refuteth Prosper also is of the same opinion as hauing defended that doctrine of Austin against his aduersaries which also is the title matter of a whole chapter in one of his bookes That the saying of the Apostle God wil haue all men to be saued is meant of all kind of men Therfore the place you bring must be vnderstood according to the course of Prospers writings in the same treatise that God hath not barred any nation nor kept back any man from hearing beleeuing the Gospel And farther hath by his general prouidence and benesiles affoorded meanes to stir vp all to seeke God as himself speakes in two of the places you bring and in some other In one place when he had said that many infants are dead who certainly haue no part in the citie of God he addeth And where is that which by some that vnderstand it not is obiected to vs as contrary hereunto that God wil haue all men to be saued and come to the knowledge of his truth Are not they to be reckoned among those All men who heretofore from time to time haue perished without the knowledge of God This might serue for answer to you in this point concerning Gods will to haue all men saued But for your better satisfactiō or if that will not be for the closer stopping of your mouth I will adde that solution which your great Cardinall Bellarmine giues to these three places of Scripture that you alledge though in another question These places saith Bellarmine only signifie that God hindereth no man from saluation yea that he hath appointed remedies and helps in common and that he would haue the preaching of the word and the sacraments to be common to all In the same sense is God said to be the Sauiour of all because by his generall prouidence he hath care of all and hath left no man vntoucht but either by the Gospell or by the law or by nature it selfe hath moued him to seeke after God as Prosper saith yea hath affoorded meanes whereby euery man may be saued This place as Bellarmine saith can hardly haue any other exposition then that latter Your Glosse expoundeth it of Gods goodnes to all men in respect of outward blessings who makes his Sun to shine saith it vpon good and bad The other place of
only to the true Church to professe one and the same faith c. But to be one is to professe one and the same faith c. Therefore to be one is a propertie belonging onely to the true Church I denie your maior professing one and the same faith is not proper onely to the Church but common to it with some false Churches which haue for a long time continued in one and the same heresie as the Mahometans aboue a thousand yeares the Arians aboue 1200. Secondly if this marke be proper to the Church onely then as long as heretickes continue in one and the same heresie I may conclude that they are a true Church But to make your proposition true you must say instead of one and the same faith one and the same true faith which is the marke we set vp to know the true Church by and the reason why the Church is said to be one There are saith Theodoret infinite and innumerable Churches in the Isles and in the Continent but generally all of them are made one by their agreement in true doctrine The Church is said to be one saith Ferus because of the vnitie of faith hope and charitie Your minor also is false vnlesse you adde true to professe one and the same true faith as the place wherō you ground your large exposition might haue taught you For our Sauiour did not pray that his Church might professe one and the same faith at aduenture as if he had not cared what it professed so it alwayes professed the same faith but that it might alwayes professe the true faith which he deliuered to his Apostles and taught by his spirit But indeed that prayer of our Sauiour was not made for any companie of outward professors but onely for those and particularly for euery one of them that attaine to true faith in him As for the prophane and reprobate what is it lesse then blasphemie to say that our Sauiour prayed that they might be one with him and his Father as they are one especially since in the same chapter hee denieth that he prayeth for the world and namely restraineth his prayer to them who by the ministery of the word beleeue in him that is rest wholy and onely vpon him not onely make profession of beleeuing the Gospell which is enough without any inward grace to make any man a member of your true Church Thus haue I spoken of this marke as you should haue propounded your argumēt according to the course of your disputation Now that I may leaue nothing of any moment vnanswered I will speake to it as it is set downe by your selfe The matter you assay to proue is that the Church is signified to be one or is one To proue this you alledge foure seuerall places of Scripture The first is this My Doue is one Where by Doue you vnderstand the Church by being one professing one faith c. To this I answer first that it is no good course of disputing to proue a matter in controuersie by a place that is figuratiue and allegoricall because such texts as Thomas saith affoord no certaine arguments yea as Austin saith it is impudencie for a man to expound any allegory to his purpose vnlesse he haue manifest testimonies for the clearing of that which is doubtfull Secondly this interpretation of yours is directly contrarie to Cardinall Bellarmine and by him refuted who makes this Doue to be the soule of a Christian in the state of perfectiō and deliuers it as a certaine ground that those things in the Canticles which are spoken of the Spouse are not necessary to be vnderstood of the Church but may also be expounded of the Virgin Marie or of euery perfect soule Thirdly if we take it to be spoken of the Church as it is generally and as I am perswaded truly expounded yet doth it not signifie any outward companie but the true Church of Christ the companie of the elect called to the knowledge and profession of the Gospell euery one of which is in his place and measure that perfect soule whom the spouse of Christ so commendeth Know saith Origen that the Bridegroome is Christ the Bride the Church without spot or wrinkle of which it is written that he might make it glorious c. And Ierome who translated that commentary of Origen saith that the church spoken of in the Canticles cleaueth and is ioyned to Christ aboue the heauens as being made one spirit with him So doth Epiphanius vnderstand the place affirming that the Church is perfect because she hath receiued from God grace and knowledge of our Sauiour Christ by the holy Ghost Bernard no enemy to your Church saith in plaine termes that the spouse is the Church of the elect which is said to be one because all together are the spouse of Iesus Christ one chast virgin The sheepfold our Sauiour speaketh of is the same spouse in respect of the spirituall feeding which the sheepe haue in this life from him or to speake more directly it seemes to be that state of grace into which the shepheard Christ leadeth his sheepe that they may be folded vp and safe frō all spirituall dangers which might destroy them Once that he meanes not an outward profession common to sheepe with goates it may appeare by the whole course of the Chapter before wherein all the sheep of that fold are not only said to be Christs sheepe but also to heare his voyce yea so to heare it that they will not hearken to a stranger His sheepe heare his voyce saith Austin and he cals them by name for he hath their names writen in the booke of life Hereupon saith the Apostle The Lord knoweth who are his This sheepfold then is that estate into which Christ the true Shepheard bringeth his elect by the profession of his truth in the visible Church If any man had rather apply this text to the outward estate of the Churches I will not striue with him so that withall he remember first that in these outward Churches the elect onely are the sheepe one with Christ their shepheard as members of his mystical bodie Secondly that this one sheepfold is not to be considered in regard of the Churches being one in profession but in respect of the Gentiles admitted to haue place in Christs mysticall body as well as the Iewes all difference betwixt people and people being taken away In the next two places the church is cōpared to a bodie note that the comparison is chiefly of particular Churches in respect of the seuerall members thereof because of the mutuall coniunction and helpe which each part hath with other and is to affoord to other So doth Lombard truly expound it so you Glosse so Lyra. If we stretch it farther the chiefe cause why the church is one bodie is assigned by Cardinal Caietan to be the
for you all that your faith might not faile As for your Glosse that our Sauiour prayed for him that his faith should not faile at least so far as to teach the Church a false faith what one word is there in the text to anow any such conceit Beside it is apparent that our Sauiour spake not of his Apostleship but of his faith as he was a Christian wherein he had failed finally if our Sauiour had not mightily vpheld him and in this faith was he fit to confirme his brethren as hauing had so extraordinary experience of Satans temptation But if this prayer were made for Peter that he might not teach false doctrine belike either he was more subiect to that danger then the rest of the Apostles or they were left by our Sauiour in a continuall danger of erring which opinion is a very neare neighbour to blasphemie But what a pitifull consequence is this Our Sauiour prayed that Peters faith might not faile therefore the Pope cannot erre All the hold you haue left is in the charge giuen to Peter to feede Christs sheepe that is to be painfull and faithfull in preaching of the Gospell And this interpretation is agreeable to reason that our Sauiour requiring a proofe of Peters loue should charge him to make it manifest by taking paines to feede his sheepe But your exposition is absurd whereby you would haue liuery and seisin of soueraigne authoritie in the Church giuen to him by these words If thou loue me saith our Sauiour according to your exposition take vpon thee the soueraigne gouernement of the Church This were a poore proofe of Peters loue which is there demaunded You will say the charge of feeding was common to all the Apostles but here the Lord speaketh particularly to Peter He doth indeed And do you not see the reason of it Peter because of his grieuous fall had need of such a charge both for his better autorizing and his greater care He speakes chiefly to Peter saith your frier Ferus and to him escecially commends his sheepe that he might vtterly abolish the remembrance of his deniall For because he had fallen more grieuously then the other and had more obstinately denied Christ he stood in need of peculiar charge lest by the remembrance of his deniall he might suspect that the common charge of the Apostleship belonged not to hm He remedies his denying thrice by his confessing thrice saith Theophylact the like hath Austin Peter blatted out his three denial saith Ierome by his three confessions So then all that you haue said of Peters not erring in matter of doctrine is nothing worth yet do we thankfully acknowledge that Peter could not erre in matter of faith but we say that this was no priuiledge peculiar to him but common also to the other Apostles by vertue of their Apostleship Wherein if no man succeed them as questionlesse there are now no Apostles no man can claime a priuiledge of not erring by any right from them or any promise made to them It is needlesse therefore to make many words concerning any successor of S. Peter onely I will signifie how vncertaine your Religion must needs be that depends vpon such points as these You tell vs the Pope cannot erre We beleeue you not because we know he is at the best but a learned man oftentimes not so much sometimes scarce able to vnderstand his grammer You proue he cannot erre because he is Peters successor We deny the consequence Because he may succeed Peter in place and yet not in office of Apostleship whereby Peter had that priuiledge But principally we deny your antecedent that the Pope is Peters successor Now we looke for some certain euident proofe But alas there is none to be had We therfore thus except against this imagined succession First we say there is no word of scripture to proue that euer Peter came at Rome How then can it be a matter of faith to hold that he was Bishop of Rome Do not say you must beleeue the Church for the question is whether you be the true Church or no. Secondly we say farther that it is somewhat vncertaine euen in humane stories whether euer Peter were at Rome or no and if it were certaine yet it were nor a certaintie of faith but of opinion But that the force of your argument and the truth of my answer may the better appeare I wil propound your reason in forme and my exceptions against it Peters successor cannot erre The Pope is Peters successor Therefore the Pope cannot erre To the Maior I answer that he which succeeds Saint Peter in his whole right or in all his priuiledges and namely that of his Apostleship cannot erre but any other successor of his may erre because his priuiledge of not erring is a propertie of his Apostleship The proofe of your Maior is thus to be framed He to whom the keyes are promised for whom Christ prayed that his faith might not faile whom he charged to feed his sheepe cannot erre But to Peters successor Christ promised the keyes for him he prayed that his faith might not faile him he charged to feed his sheepe Therefore Peters successor cannot erre I denie the Maior if you take it in such sense as though the power of not erring had bene conueyed to Peter by reason of this promise prayer and charge otherwise notwithstanding by him Peter I grant that he to whom this promise was made that is Peter could not erre yet was he not free from errour by vertue of this promise prayer or charge as I shewed before The Minor is vtterly false the promise was made in generall to all the Apostles the prayer and charge were peculiar to Peters persō for such especial reason as I shewed before concerning his temptation to denie Christ and his deniall of him But you tell vs that you doe not apply that charge of feeding the sheepe to Saint Peters successors without sufficient authoritie and reason Then questionlesse you must be able to shew vs some warrant for your doing out of the Scriptures For the testimonie or opinion of man is too weake a ground to build a matter of faith vpon And yet you bring vs nothing but the word of a man to perswade vs and scarce that too For whereas you alledge Chrysostome to countenance the matter it is but a copie of your countenance rather to feare then hurt vs. Chrysostome saith that our Sauiour shed his bloud to purchase those sheepe the care whereof he committed to Peter and his successors But who are these successors All ministers or at the least all Bishops If you haue read the place I need not proue it to you Chrysostome had caused Basil to be preferred to a Bishopricke against his will Hereupon Basil complaines of vnkind dealing The other to excuse himselfe vndertakes to shew that he had not onely not hurt him but also done
iustification and free-will other then that which Bernard taught For though I haue followed you in saying their holinesse yet I acknowledge none of the three to haue bene holy but onely Bernard Neither are our Kalenders any euidence to proue the holines of the rest of your Saints though their names are continued by Almanacke writers because many old deeds and euidences are dated by their names and not by the dayes of the moneth The Saints Athanasius and Bernard write of were none of your Church and yet by your iudgement both of them might be deceiued in determining who were Saints As for Antoninus and Surius two of your Popes vassailes their testimonie is little worth in any indifferent mans opinion Your latter conclusion is that some part of your Church is holy and that therefore the whole may be termed holy But as I haue said whatsoeuer holinesse was in any of the professed members of your Church it sprung from another roote then growes in your church Neither is there any reason to terme your whole companie holy because a few among them are holy who in regard of their holinesse are indeed none of your company That which they haue common with the rest of you makes them not holy but rather vnholy namely their profession of subiection to your sea of Rome and their erring with you in diuers points of doctrine their holinesse growes from a true acknowledgement of saluation by faith onely and a resting vpon Iesus Christ accordingly without any opinion of merit in their owne actions either before or after grace together with a beleefe and feeling that not they themselues by their free will enlightened but God by his mercy and grace made difference betwixt them and other vouchsafing them the gift of faith and not bestowing it vpon other Your similitude of painting painteth out the fondnesse of your conceit For being a Christian answers to being a painter in this similitude and being holy to being skilfull Now as euery man that is free of that Companie is by his freedome a painter but not thereby skilfull so all that professe Christian Religion are thereby Christians but not therefore holy Neither if one or two or a few of these painters were skilful would any discreet man say that the whole company might be termed skilfull because all make profession of the same art of painting wherein some of them are skilfull How falsly our doctrine was slaundered by you with inducing men to libertie I shewed in my answer to your accusation now let vs see wherein yours is better First you propound two general points that it forbids expresly all vice and prescribes lawes contrary to libertie And are you able to charge vs with the contrary Doe we not more strictly interprete the lawes of God then you do Are we not further from idolatry allowing no religious vse of any image Do we not more abhorre swearing and expound the third commandement against your prophane othes of Masse Marie Ladie and all your Saints which you account matters of smal moment Who teach men to keepe the whole Sabbath you or we Who make a maine point of Gods law the loue of our enemies a counsell and not a commaundement we or you Who maintaine aequiuocation officious lies but you Are not you they that hold murdering of Princes yea euen of your owne Soueraignes to be meritorious workes What should I name particulars You are the men that make the corruption of our nature to be nothing else but the want of righteousnesse that ought to be in vs. You are the men who teach vs that originall sinne in the regenerate is not properly sinne that vncleane vnnaturall vnruly ambitious couetous murderous and such like thoughts and motions are no sinnes vnlesse we yeeld to them or delight in them Doe not you perswade men that many sinnes are not mortall but veniall and so make men rush into them without feare or shame Your second point is that your religion containes most soueraigne meanes to incite men to perfit vertue and holinesse of life What more soueraigne then God hath appointed in his word You will not dare to say so for very shame of the world It remaines then that you shew what meanes we neglect of al them that God hath commaunded vs to vse Do we not minister the sacraments to our people Do we not offer vp prayers supplications and intercessions to God for them But that I may not runne through all particulars at once let vs see what you bring peece by peece This first point giueth a tast of that maine difference which may be obserued betwixt your Religion and ours You so carie the matter that you alwayes prouide for the freedome of mans will whatsoeuer become of the glorie of God We make it our chiefe care to aduance Gods glorie though thereby we take somewhat from the pride of man Let vs make this manifest in the particular question we haue in hand Wherein first wee graunt as much as you affirme that Gods predestination doth not take away mans free will But herein lies the difference betwixt you and vs you teach that God doth onely giue a man abilitie to beleeue and doe good workes leauing it to himselfe to beleeue or not to beleeue to do good or not to do good We contrariwise auouch that God besides this abilitie doth also incline our hearts to beleeue and do according to his owne holy purpose yet doe we not any way imagine that a man is forced to beleeue but onely teach that whereas any man beleeueth it was fore appointed by God that hee should beleeue neither could it in the euent otherwise fall out though he did beleeue willingly and by his owne choise Your doctrine maketh a man more beholding to himselfe then to God for his faith and good workes because God did no more for him then he doth ordinarily for many other men who are yet vtterly cast away God indeede gaue him abilitie to beleeue if he would but for all that he might haue refused to beleeue and so haue bene damned Therefore whereas he doth beleeue and is saued he may thanke himselfe and not God Thus you prouide for mans free will with the impeachment of Gods glorie We on the other side acknowledge that as we haue power to beleeue from the grace of God so it is he that worketh our hearts to beleeue and certainly and necessarily in regard of the euent though freely in respect of our will brings vs to beleeue in Iesus Christ So that you by this opinion giue man the glorie of his saluation wee leaue it wholly to God Now for the despaire of shunning euill and doing well which in your conceit ensueth vpon our opinion there is no such matter Who shall be in despaire of shunning sinne by this doctrine No man that hath grace For with him the spirit of God is alwayes present to prouoke and incline him to well doing And this must needs encourage him