A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Against the undoubted truth of this doctrine our adversaries bring two objections: first say they, where there is no promise, there is no faith; for these two are relatives but there is no particular word to assure any individual person, therefore no faith. We answer, that there is a general promise: indeed God says not, believe thou John or Thomas, and thou shalt be saved: but he says; Whosoever believeth and is baptised, shall be saved; which is as good. The promises are indefinite, and the minister in CHRISTS stead applies them to every particular mans heart, Joh. 11.40. If thou believest, thou shalt see the glory of God. Hereupon our faith and obedience echo's to God, Psal. 27.8. when thou saidst, seek ye my face; my heart said unto thee, Thy face O Lord; will I seek, Zach. 13.9. I will say, It is my people: and they shall say, The Lord is my God Secondly they object; we are taught to pray for the pardon of our sins daily; this were needless if we be sure of our Election. I answer; we pray for the pardon of our sins, not because we have no assurance, but because our assurance is weak. The heart of a Christian is like a vessel with a narrow top: being cast into the sea, it is not filled suddenly, but by drop after drop. God throws us into the sea of his infinite mercy: if we had a capable nature, we should be suddenly filled; but this grace is received according to the measure and capacity of the receiver. Let it then stand firm against the gates of Rome, against the gates of hell; that our Election may be made sure. Non erit praesumptio credentis, ubi est authoritas jubentis. There can be no presumption of the believer, where there is authority of the commander. God never broke his word with any soul.

Against the undoubted truth of this doctrine our adversaries bring two objections: first say they, where there is no promise, there is no faith; for these two are relatives but there is no particular word to assure any individuall person, therefore no faith. We answer, that there is a generall promise: indeed God saies not, beleeve thou Iohn or Thomas, and thou shalt be saved: but he saies; Whosoever beleeveth and is baptised, shall be saved; which is as good. The promises are indefinite, and the minister in CHRISTS stead applies them to every particular mans heart,