And they are ministring spirits for the good of those that bee heires of saluation Heb. 2. 14. and not Gaolers to cast the godly into fierie torments As the Iudge is lost in this Allegorie so the Officer or Gaoler for this Purgatorie prison cannot be found VI. And thou be cast into prison Here is the punishment for non-agreement This prison say they is Purgatorie but that cannot be First because in the whole New Testament it is taken either properly for a place for Malefactors here Act. 12. or else for hell 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie Secondly they that goe to Purgatorie are the Penitent say they but the offending partie cast into this prison is one that will not agree with his Aduersarie but forceth him to shew extremitie and so is he obstinate Thirdly this partie is iniurious to God in making him an Aduersarie in obstinate persisting and he is much offended in that hee causeth him to bee cast into prison an act expressing anger Math. 25. 30. Now say they obstinate offenders sinne not venially neither is veniall sinne iniurious to God as they say Therefore this prison cannot be Purgatorie into which such an offender is cast VII Thou shalt not come out thence till thou hast paid the vtmost farthing These words shew that this prison cannot bee Purgatorie For till here is neuer as in other Scriptures Math. 1. 25. Numb 20. 17. Psal 110. 1. Luk. 22. 16 18. 1. Sam. 15. 35. Till thou hast paid imply not that the man can pay or that lying in prison he doth pay as our Aduersaries dreame For going into prison argueth inabilitie to pay Mat. 18. and lying in prison is no payment but rather a punishment for not paying As for these words the vtmost farthing argue not as foolishly our Aduersaries doe imagine that the party lyeth here onely for farthings to which they compare veniall sinnes as if he had made payment of greater summes but had not satisfied for farthings when here is no mention of paying any part of the debt greater or lesser and the vtmost farthing is named not to imply paiment of any part or to make a difference of lesser moneys from greater summes or as they speake of veniall sins from mortall but to shew the extremitie whereto the debter shall be brought before he be freed from prison Here is nothing then for venial sinues more then to imagine that this debter ought a summe of money all of farthings onely or that hee had agreed with his Aduersarie for pounds shillings and pence but now would bee so froward as to stand out for farthings and for these to be cast into prison of which to any reasonable man there is no likelihood Thus we see how in all the words the Allegorie to proue their Purgatory is wholly ouerthrowne so as this place must needs bee taken properly and nothing at all serues for their purpose 2. Tim. 1. 18. The Lord grant vnto him that he may find mercie of the Lord in that Day Answ The Gagger citeth this for Purgatorie but how hee can hence proue it I see not In that Day is the last Day And must an Onesiphorus a man of such rare mercies goe to Purgatorie 1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death he shall aske c. Answ Here is no word of Purgatorie but mention of some sinne to death and other some not to death as are the sinnes of infirmitie committed by Gods Elect. What is this to proue a Purgatorie Thus much for the obiected Scriptures in defence of their ignis fatuus as one well calleth it XXVIII Proposition That good workes doe merit and are the cause of our saluation Confuted by their owne Bible I. IT concludeth all euen the best that euer were vnder sinne 1. Ioh. 1. 8 10. If we say we haue no sinne wee deceiue our selues Iohn includes himselfe Rom. 3. 23. All haue sinned Esai 53. 6. All we like sheepe haue gone astray on him is the iniquitie of vs all 1. King 8. 46. There is no man that sinneth not Iam. 3. 2. In many things we offend all Iames includes himselfe and all to whom he wrote this generall Epistle Pro. 20. 9. Who can say My heart is cleane I am pure from sinne None but Iesus Christ onely and he alone Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is there is a staine of all our actions and so cannot bee meritorious or cause of saluation Secondly it teacheth vs that we are like a dead man in sinnes Ephes 2. 1 5. Col. 2. 13. so as our wils are not to doe good till God make vs willing as in the next Proposition I shall fully shew Now where man 's owne will is wanting till by another it be made willing his workes cannot merit For a meritorious worke must come of mans free-will Thirdly it teacheth that all our goodnesse without vs and within vs is of Gods grace By the grace of God I am that I am saith the Apostle 1. Cor. 15. 10. It is of his goodnesse Rom. 11. 22. of his benignitie and kindnesse Tit. 3. 4. and of his good will Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted Now if all that which we doe either doing good workes or suffering for his name 1. Chron. 29. 12 14 16. Phil. 2. 29. be of God and that of his meere grace mercy benignitie and good will how can man doe a good worke to merit at Gods hands For a worke that merits must be our owne but what haue we that we haue not receiued 1. Cor. 4. 7 Who hath first giuen to him then retribution shall be made of him Rom. 11. 35 In the meane space we doe giue to God onely of his owne 1. Cor. 29. 12 14 16. Deut. 8. 18. And profit we him any thing thereby He is not the better by vs Psal 16. 2. What hee willeth vs to doe is not for his good but for our owne that hee in mercy might doe vs good Deut. 5. 29. Fourthly it teacheth vs that though we in state of grace be thus furnished of God and hereby made willing and able to doe that which is good and well-pleasing through Christ in his sight yet are we not in this life able perfectly to fulfill the Law of God Adam once could in heauen hereafter we may but here it is not possible For in Eccl. 7. 21. it is said There is no iust man in the earth that doth good and sinneth not All the examples of the godly witnesse the truth hereof and euery mans owne experience and euery mans owne conscience if it bee not dead or seared For the obedience required is not onely externall but spirituall and internall also and this absolutely in all perfection to be performed to all the commandements generally to euery commandement particularly to euery branch of euery of them at all times without
the least omission But this obedience is impossible to be performed of any in this life for that there is both flesh and Spirit in euery man which two are such aduersaries one to another so as the best men cannot do the things which they would Galat. 5. 17. This inability through this corruption Saint Paul found and confessed to be euen in himselfe Rom. 7. 15 19. Therefore all our obedience being imperfect our workes cannot bee meritorious and cause of saluation Merit requireth perfection and admits not imperfection for cursed is euery one that keepeth not the words of the Law and fulfilleth them not in workes Deut. 27. 26. So far is man from meriting as a malediction is due if hee doe not obey the commandements Deut. 11. 28. V. It teacheth vs that therefore through this our defect good workes are secluded from being the meritorious cause of our saluation 2. Tim. 1. 9. Ephes 2. 8 9. By grace you are saued through faith not of workes that no man glory Rom. 4. 2. If Abraham was iustified by workes hee had to glory but not with God None are cleane before him Iob 25. 4 5 6. 9. 2 3. Rom. 3. 28. 9. 16. Wee account a man to be iustified by faith without the workes of the Law It is not of the willer nor of the runner but of God that sheweth mercy Psal 48. 8 9. Hee shall not In ours Psal 49. 8 9. giue vnto God his reconciliation and the price of the Redemption of his owne soule Therefore good workes though they euer accompanie those that are saued and iustified in Christ as fruits of a liuely faith yet are not the cause of saluation nor doe iustifie vs before God VI. It teacheth that God therefore to make vs accepted gaue vs his Sonne to become all in all for vs. First hee was made vnder the Law to redeeme vs from vnder it Gal. 4. 4 5. Secondly hee was made a curse for vs to redeeme vs from the curse Gal. 3. 43. Thirdly he was wounded for our iniquities and broken for our sinnes Esai 53. 5. by whose stripes we are healed 2. Pet. 2. 24. Fourthly hee himselfe bare our sinnes in his bodie vpon the tree 1. Pet. 2. 24. making Purgatorie for sinnes Heb. 1. 3. and so for vs was made sinne that we might be made the iustice of God in him 2. Cor. 5. 21. and so liue to iustice 1. Pet. 2. 24. Fiftly hereby hee is become our Wisedome Iustice Sanctification and Redemption 1. Cor. 1. 30. that we may glory in him verse 31. for in him the righteousnesse of God through faith is ours Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ Therefore hee is our merit and cause of saluation and not our owne workes VII It teacheth that the Apostle hereupon maketh mans blessednesse to consist not in his owne merits and workes but in reputing iustice without workes and in forgiuing and not imputing sinne Rom. 4. 6 7 8. which forgiuing is our keeping of the Law For as Saint Austin in retract lib. 1. cap. 19. saith All the commandements are holden to be kept when that which is not kept is forgiuen And againe All our righteousnesse saith he stands rather in the remission of our sinnes then in any perfection of iustice De ciu Dei lib. 19. cap. 27. Therefore if mans obedience and keeping be in forgiuenesse and his blessednesse stand therein without workes how is it possible to imagine workes to be the meritorious cause of our saluation VIII It teacheth that for all the graces in vs and for all our obedience to him God onely promiseth to be mercifull as in Deut. 7. 9. Thou shalt know that the Lord thy God hee is a strong and a faithfull God keeping his Couenant and mercy to them that loue him and to them that keepe his precepts So in Exo. 20. 6. Doing mercy to them that loue him and keepe his precepts Here both for the inward loue of God and outward obedience is onely promised mercy Now where mercy needeth there can be no merit Rom. 11. 6. IX It teacheth that the godly 1. acknowledge in all humilitie their sinnes Psal 51. 3 4. Esdr 9. 6. Dan. 9. 1. Secondly they vilifie themselues Iob 9. 2 3 30 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them We saith the Prophet are become as one vncleane and all our iustices as the cloth of a menstruous woman Esa 64. 6. Thirdly they confesse that if God be strict in iustice none can bee able In ours Psal 130. 3. to indure Psal 129. 3. If thou shalt obserue iniquities O Lord Lord who shall sustaine it Fourthly hereupon they craue that God would not enter into iudgement with them for that so no flesh should bee iustified in his sight Psal 142. 2. Fiftly they In ours Psal 143. 2. therefore appeale from his iustice to his mercy calling and crying for it as in Psal 129. 3. With thee there is propitiation and Psal 130. 3. Psal 51. 1. saying also in Psal 50. 1. Haue mercy on me O God according to thy great mercy giuing a reason Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face but in thy many commiserations And therefore saith Dauid Psal Psal 119. 118. 76. Let thy mercy be done to comfort mee Hee seeketh comfort in mercy and not in merit Did these holy people of God dreame of merit and of the worth of their workes as the proud condemned Pharise did Luk. 18 or rather did they not as the poore Publican did who cryed Lord haue mercy on me a sinner and therefore went away more iustified then the other The godly know if that they should iustifie themselues their owne mouthes would condemne them Iob 9. 20. And all are by Christ Matth. 6. taught in Prayer to fly to God for mercie and to begge forgiuenesse and not to plead merit X. It teacheth that all whatsoeuer God did to Israel his people all was of his mercy Psal 135. The possession of the Psal 136. Land of Canaan was not merited by Gods people Deut. 9. 5. For saith God Not because of thy iustices and equitie of thy heart doest thou enter in to possesse thy lands I doe it not for your sake be it knowne vnto you saith the Lord but for my holy name So in Ezech. 36. 22 32. Now if the type of heauen could not bee merited by either inward grace or outward workes may we think that heauen may be merited when Saint Paul tels vs that it is the gift of God Rom. 6. 23 Gift is free and not purchased XI It teacheth that the passions of this time are not condigne to the glory to come Rom. 8. 18. If persecution and suffering Martyrdome cannot merit condignely the glory in heauen What may wee thinke of other workes whatsoeuer For neither our goods nor goodnesses is
fire from heauen Leuit. 10. 1 5. Vzzah of a good intent but touching the Arke was striken dead of God 2. Sam. 6. 7. The Bethshemites for but looking into the Arke were smitten dead to the number of aboue fifty thousand 1. Sam. 6. 19. The Israelites slaine in the Wildernesse 1. Cor. 10. For vnaduisedly speaking yea when it came from a vexed and exasperated spirit was Moses punished Psal 105. 32 33. he was not permitted to goe into Canaan which was a type of Heauen but hee must dye before euen Moses Now whatsoeuer sinne vnder the Law God punished with death or commanded to be punished by death the same without remission deserued eternall death For the first time that death is mentioned it is to bee vnderstood of death temporall and eternall due to all had not there beene a Mediatour betweene God and vs Gen. 2. 17. Fourthly it teacheth that Originall sinne which is lesse then any actuall sinne whether in thought word or deed is punished with death Rom. 5. 12. Now if the reward of this sinne be death then surely much more any other flowing from thence though it seeme to man neuer so small an offence deserueth death as the very consent of the minde to other euill doers among which boasters are reckoned is worthy of death Rom. 1. 32. yea and Commessations which we translate Reuellings wherein too many much delight is a sinne which keepes the doers thereof that they cannot obtaine the Kingdome of God Gal. 5. 21. Fifthly sinnes of ignorance vnder the law Leuit. 4. 2 13 27. had sacrifices appointed to make an atonement to God for them Now all sacrifices for sinne shewed that a man deserued death for euery such sinne Now if sinnes of ignorance deserue death what may all men think of such sins as Papists call veniall before-mentioned plainely forbidden by the Word of God Sixtly to commit adulterie is a mortall sinne but their Bible telleth vs that for one to see a woman to lust after her hath al-already committed adulterie with her in his heart Matth. 5. 28. And can any sinne seeme lesse then concupiscence of the heart suddenly arising by the obiect to the sight And yet Papists make wanton dalliances no sinne or as none in their account Seuenthly it sheweth that it is Christs bloud that cleanseth from all sinne 1. Ioh. 1. Now if euery sinne needs cleansing by his bloud then euery sinne in its owne nature is mortall in that it cannot be cleansed but by his death Contraried by Antiquitie Austin in Enchirid. cap. 79. speaking of sinnes which might seeme small saith They might bee thought very light but that in the Scriptures they are demonstrated greater then wee doe imagine But that the truth speakes it who would thinke saith hee that for a man to call his Brother foole is guiltie of hell-fire The ancient Fathers earnestly exhort to beware of counting any sinnes light or small Basil qu. Contract qu. 4. No sinne is to bee accounted as small for that saith hee it is the sting of death See for this Austin Epist 108. and in Ioh. 11. 13. Chrysost on Gal. 1. Ierome in Epist ad Caelantiam It is very safe to beware of small sinnes as if they were great c. Neither doe I know saith he whether we may call any sinne small seeing it is committed with a kinde of contempt of God And he is most prudent who respects not so much the quantitie of the thing commanded as the dignitie of the Commander See Master Perkins his Demonst of his Probl. of veniall sin and therein many testimonies of the Ancients Gainsaid by their owne men Almaine out of Gerson Moral Tract 3. cap. 20. concludeth that no sinne is veniall of it selfe but onely through the mercy of God Azorius instit Moral part 1. lib. 4. cap. 8. doth maintaine against Bellarmine that veniall sinnes are against the Law Now that which is against the Law is deadly Of this opinion is Fisher Bishop of Rochester and diuers others See the Authors in Doctor Whites Way digres 38. pag. 247. and Bishop Mortons Protest Appeal pag. 646. To passe ouer the oppositions of one against another they all call them sinnes Now euery sinne is the transgression of the Law 1. Ioh. 3. 4. By which we come to the knowledge of sinne Rom. 3. 26. and 7. 7. And if there were no Law there were no transgression Rom. 4. 15. Therefore in confessing veniall sinnes to be sinnes they make them transgressions of the Law and then the Law worketh wrath Rom. 4. 15. and so necessarily through veniall sinnes they are vnder wrath and so sinne mortally euen to condemnation except God in Christ pardon them and that they doe heartily repent pray for pardon and seeke with God reconciliation by Christ Scriptures obiected answered Matth. 5. 25. Whosoeuer is angry with his brother without cause is in danger of Iudgement And whosoeuer shall say vnto his Brother Racha shall be in danger of Councill and whosoeuer shall say Thou Foole shall be guilty of Hell-fire Answ This place proueth not any sinnes to be veniall and not mortall in their owne nature For first this should be against the scope of Christs speech in confuting the Pharises mis-vnderstanding the Law and here in particular the sixt commandement They stucke to the Letter Christ here extendeth the breach of this Law to thoughts and words so making a man by causelesse anger and railing words to be before God guiltie of murder Is this then to make sinne veniall or are not rather those which they conceit to bee veniall by Christ here made mortall if to be guilty of bloud before God be mortall Secondly here is no difference made of sinnes in their nature but onely here is shewed the degrees of sinning and that one offence is greater then another For faine would I know of them how they can distinguish these in nature that anger and calling one Racha should be veniall and to call one Foole to bee mortall Thirdly the punishments here expressed distinguish not the nature of the sinnes but shew the degrees of punishments according as men sinne For as God in mercy will reward mens well-doings with degrees of glory so in iustice will he in hell the damned with degrees of punishment Matth. 10. 15. Fourthly whereas our Aduersaries make Iudgement and Councill temporall punishments for veniall sinnes and hell fire for mortall sinnes taking aduantage by the translation of the word Gehenna First it is cleere that punishments doe not alter the nature of sinnes but being duely executed doe shew onely the degrees of sinne to be greater or lesser and so are they accordingly punished Secondly Papists themselues hold vnaduised anger and words euen tending to blasphemie comming of sudden and vnaduised anger as the word Racha and Foole doe here to be veniall sinnes Therefore they erre in distinguishing the sinnes thus into veniall and mortall which they themselues account to be veniall Thirdly the punishments here mentioned are such
thereof and to discouer to him his hypocrisie for when he commanded him but one thing verse 21 22. he failed in performance Rom. 13. 8. He that loueth another hath fulfilled the Law Answ As our loue is so is the Law fulfilled but our loue is imperfect for wee are exhorted to increase in it 1. Thes 4. 10. therefore is our obedience imperfect Secondly the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law for that it worketh no ill to our neighbour Where note first that here he speakes of loue to our neighbour and not of the loue to God And secondly that loues fulfilling of the Law is in the negatiue in not working ill and not in the affirmatiue in doing well and therefore but a poore perfection of obedience Thirdly it is the fulfilling of the Law because the commandements of the second Table are comprehended in the commandement of louing our neighbour as our selues verse 9. and not for that loue makes vs sufficient perfectly to fulfill the whole Law Rom. 7. 3. Is nothing at all to the purpose It speakes of the wife freed or not freed from the Law of her husband Iosh 11. 15. Answ The praise of Moses and Iosua in their obedience But first this was in their seruices performed in such outward things as God commanded them and not of their spirituall obedience to the Morall Law Secondly if applyed to proue perfection in them it is mis-applyed for Moses offended God so as hee dyed before the people came into Canaan yea he so displeased the Lord as God would not heare him in his request to let him goe into the Land Also Iosua erred against the commandement of God in making vnaduisedly a league with the Gibeonites Thirdly God is pleased to passe by his seruants frailties in giuing them praises and speaketh of them as if they neuer had done amisse because he will not in his mercy impute their wants and defects vnto them for his Sonnes sake in whom they are and in whom God is well pleased Iosh 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe So it teacheth what they ought to doe but proueth not that either they did or were able perfectly to doe what they were bidden Psal 17. 3. There is no iniquitie in me Answ 1. This is to be vnderstood of his carriage towards his enemies for otherwise he once sinned in both murther and Adultery Secondly Dauid speakes often as a type of Christ whose person he did beare so as Christ in the Prophets is often called Dauid Thirdly in the Originall the word iniquitie is not but there may be vnderstood deceit or hypocrisie so as Dauid here cleereth not himselfe of sinne but of hypocrisie for in the Originall there is onely the Verbe Thou shalt not finde Deut. 30. 11 12 14. This commandement c. is not hidden nor farre from thee c. But in thy mouth and in thy heart that thou maist doe it Answ 1. The Apostle expoundeth this of the Word of faith Rom. 10. 8. And so it is not for the Gaggers purpose Secondly if vnderstood of the Law written in the heart and professed by mouth yet this place sheweth onely the end that it may be done but not either the manner or measure of doing 1. Ioh. 2. 4. This speakes of keeping but our question is of the perfection of which not a word here Iob 1. 22. Answ 1. The words are to bee vnderstood not of all Iobs life for he after fell into a cursing and so sinned but of his patient carriage in this great conflict Secondly the words shew what is meant by his not sinning to wit that hee did not charge God foolishly Iob 27. 6. My righteousnesse I hold fast Answ 1. This is of the righteousnesse of his cause in pleading against his friends for he held that hee was not punished so of God for his sinnes as his friends iudged him to be Secondly if it be vnderstood of his person it is to bee taken so of his righteousnesse before men for in chap. 9. 20. hee saith If I iustifie my selfe mine owne mouth shall condemne me Thus hee speakes against himselfe in the apprehension of righteousnesse before God so also in verse 21. 30 31. and chap. 10. 15. abhorring himselfe and repenting in dust and ashes chap. 42. 6. Rom. 2. 27. Shall not the vncircumcision c. if it fulfill the Law c Answ This place teacheth not that a Gentile is able to fulfill the Law but Saint Paul speakes by a supposition If he did he should condemne the Iew which bragged of Circumcision and yet was a transgressor of the Law Luk. 10. 28. This doe c. Answ This Christ spake to a proud Iustitiarie who rested vpon the Law so hee spake in the tenure of the Law which none could performe to beate down his pride and not to shew what man could doe Luk. 15. 7. Ninety and nine iust persons that need no repentance Answ 1. To take the words after the letter is flat against these Scriptures Rom. 3. 10 23. Iam. 3. 2. Eccles 7. 20. Now if the iust man sinne then he needeth repentance And the Lords Prayer teacheth to aske dayly forgiuenesse Secondly the words were spoken against the proud conceited Scribes and Pharises verse 2. who thought themselues such iust ones but we not Thirdly the words may be spoken comparatiuely in respect of such as notoriously breaking out as the stray sheepe the other keeping within bounds may be said to be iust and to need no repentance like the other out-strayer 1. King 14. 8. Dauid who kept my Commandements and who followed mee with all his heart to doe that onely which was right in my eyes Answ 1. This praise of Dauid respecteth his care of Gods worship which Ieroboam had violated by setting vp Idolatrie which Dauid did not Secondly if farther extended then it is meant of his measure the manner for his vprightnesse and the intendment of his mind but not of full perfection in all things for he once fell fearefully in the matter of Vriah chap. 15. 5. also in numbring the people 2. Sam. 24. Ephes 1. 4. That wee should be holy without blame before him Answ Being chosen in Christ as in the former part of the verse So our holinesse and vnblameablenesse in Gods accepting vs in Christ For we haue no righteousnesse in our selues to iustifie vs before God Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word Thou shalt loue c. Answ For this see the answer before to Rom. 13. 8. yet further here note that he onely telleth them what is the excellencie of loue but hee also rebuketh them for the breach of it verse 15. What is this to the perfect fulfilling of the Law Gen. 6. 9. Noah iust and perfect Answ In his generation in respect of others and before men but not before God For did he not after fal into drunkennesse Now
faith to which he exhorts in verse 23. saying that it is a commandement of God that we should beleeue in the name of his Sonne Iesus Christ Rom. 3. 31. Doe we destroy the Law by faith God forbid but we rather maintaine the Law Answ The whole Chapter is against iustification by workes and for faith and euen in this very verse For what meane these words but to shew that faith by which wee are iustified doth fulfill the Law so as what men would obtaine by the workes of the Law the same they haue by faith in Christ who hath for vs perfectly fulfilled the Law So the Law is not destroyed but by faith established Phil. 2. 12. Worke out your saluation with feare and trembling Answ What meaneth this babbling Babylonian hereby Will he conclude that he which is to worke out his saluation with feare and trembling is not iustified by faith onely Iustifying faith maketh none presumptuous It makes a man put on the Armour of God It so maketh vs confident in God as withall neuer to neglect any good meanes in the way to saluation It maketh vs not high-minded but to feare and to tremble and so to worke out our owne saluation which euer accompanyeth our iustification XXXIII Proposition That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation Confuted by their owne Bible BY their Bible we doe learne and it is cleere First that the vnalterable ground of our saluation is laid in Iesus Christ God hauing chosen vs in him before the constitution of the world Ephes 1. 4. which he wil perfect for whom he hath predestinated them also he hath called and whom hee hath called them also he hath iustified and whom he hath iustified them also he hath glorified Rom. 8. 30. Secondly that Christ hath taken away all and euery cause of damnation and euery thing that might hinder the saluation of such as beleeued in him as to wit sin Hee is made sinne for vs 2. Cor. 5. 21. the curse of the Law he hath redeemed vs from the curse thereof Gal. 3. 13. and from vnder it Gal. 4. 5. the anger and wrath of God for we were reconciled to God by the death of his Son Rom. 5. 10 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ Rom. 8. 1. Thirdly that Christ is euery thing for vs vnto God our Wisdome Iustice Sanctification and Redemption 1. Cor. 1. 30. yea in Christ we are made the Iustice of God 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice which cannot bee excepted against Who therefore shall accuse the elect of God or who is hee that shall condemne Rom. 8. 33 34. And if free from accusation and condemnation are they not sure of saluation What is it that letteth Fourthly that no power though they haue many temptations and many combates shall euer finally ouercome them The gates of hell shall not preuaile against them Matth. 16. 18. For in the vertue of God they are kept by faith to saluation 1. Pet. 1. 5. and are in all power strengthened according to the might of his glory in all patience longanimitie with ioy Col. 1. 11. Christ promiseth not to cast forth his Ioh. 6. 37 40 and he holdeth vs that none shall plucke vs out of his hands Ioh 10. 28. Not Satan for Christ hath ouercome him Matth. 4. Heb. 2. 14. Not the world for he hath ouercome it also Ioh. 16. 33. Not false Teachers for it is not possible that the elect should bee induced into errour Matth. 24. 24. meaning totally and finally Not our sinnes for the bloud of Christ hath cleansed vs from all sinne 1. Ioh. 1. 7. and in him we haue redemption the remission of our sinnes Col. 1. 14. Ephes 1. 7. See also Heb. 8. 12 9. 14. Not the terrour and curse of the Law for hee hath fulfilled it for vs and remoued the curse Gal. 4. 5. 3. 13. Not our once being vnder the power of darknesse for God hath deliuered vs from our enemies Luk. 1. 74. and from the power of darknesse and translated vs into the kingdome of the Sonne of his loue Col. 1. 13. Nor Gods once former displeasure against vs for when we were impious Rom. 5. when wee were sinners Christ dyed for vs verses 6. 8. and when we were enemies we by Christs death were reconciled to God verse 10. and haue receiued reconciliation verse 11. Not any thing that may fall out after reconciliation For if when we were Enemies we were reconciled much more being reconciled shal we be saued in the life of him Rom. 5. 10. No not Gods iust deserued wrath for our often falls For if when we were sinners Christ dyed for vs much more therefore now being iustified by his bloud shall wee be saued from wrath by him Rom. 5. 8 9. 1. Thes 1. 10. Not the Law of sinne captiuing vs so as we cannot doe that which wee would but doe often that which wee would not For Iesus Christ shall deliuer vs from the body of this death Rom. 7. 24 25. Not tribulation distresse famine nakednesse danger persecution nor the sword though wee were killed for his sake all the day long For to vs it is giuen for Christ not onely that wee should beleeue in him but also that we suffer for his name Phil. 1. 28. And in all these things wee ouercome because of him that hath loued vs Rom. 8. 37. and because God is faithfull who will not suffer his to bee tempted aboue that which they are able but will also make with temptation issue that you may be able to sustaine 1. Cor. 10. 13. To conclude there is nothing possible that can separate vs from the charity of God in Christ Iesus our Lord. For I am sure saith the Apostle that neither Death nor Life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to doe it Rom. 8. 38 39. For we know that to them that loue God all things co-operate vnto good to such as according to purpose are called to be Saints Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God Heb. 7. 25. hee being entred into Heauen now appearing to the countenance of God for vs Heb. 9. 24. who is on Gods right hand making intercession for vs Rom. 8. 34. So that it is vndoubtedly certaine that those that bee Christs shall not perish Ioh. 3. 15. nor come into iudgement but passe from death to life Ioh. 5. 24. Fifthly their Bible teacheth not onely these things in the generall but also how euery true beleeuer may particularly be assured that he hath his part in these things and be certaine of his owne saluation and that is by Christs Spirit and by the grace of faith wrought by the same
yea glorying as if we had in possession that which we expect to haue and neuer confoundeth nor maketh vs ashamed that is faileth vs not of that which wee looke for but wee finde surely what hope expecteth then much more are wee made confident by faith it selfe and particularly assured of that which God hath promised euen remission of sinnes and eternall saluation seeing hope is the fruit of faith Contraried by Antiquitie Tertul. in lib. de Baptis Faith saith hee hath safe securitie of saluation Cyprian de Mortal God hath promised vnto thee when thou departest out of this world immortalitie and eternity and doest thou doubt thereof This were not to know God this is to offend Christ the Master of Beleeuers with the sinne of vnbeliefe this is for a man being in the house of faith to be without faith Ambros in Psal 118. Serm. 7. pag. 641. saith The iust man knoweth that eternall life is laid vp for him Austin on Psal 149. There is a kinde of glorying in the conscience when thou knowest thy faith to bee sincere thy hope certaine and thy loue without dissembling And Tom. 2. de verbis Domini Serm. 28. All thy sinnes are forgiuen thee Thou art made a good sonne of an euill seruant Therefore presume thou not of thy working but of the grace of Christ for saith the Apostle Ye are saued by grace Here therefore is not arrogancie but faith to make knowne what thou hast receiued is not pride but deuotion Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen without any doubting for otherwise there is no iustification of faith if faith it selfe be vncertaine Fulgentius lib. 1. de pradest ad Monimum The iust liuing by faith saith confidently I beleeue to see the goodnesse of the Lord in the land of the liuing Macarius hom 17. Although speaking of the godly they are not yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Bernard in Epist 190. ad Innocent PP If faith wauer then is our faith in vaine and our Martyrs were fooles to suffer such bitter things for vncertaine rewards And a little after he saith citing Austin for it That faith is not held of him that hath it in his heart to be there by coniecture or in opinion but by certaine knowledge the conscience giuing witnesse thereto Gainesaid by their owne men The Diuines of Collen say That we are iustified by faith as Antididagm Colon. pag. 29. by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ The same Diuines in Enchirid. Concil Colon. tit de iustif cap. Non habes ergo confesse this for truth that to a mans iustification it is required that he certainly beleeue not onely in general that they which truely repent haue their sinnes forgiuen them by Christ but that his own selfe hath also forgiuenesse through Christ by faith Now if faith can assure vs certainly and without doubting of our iustification and remission of sinnes then so it can assure vs of life euerlasting Bishop Fisher in opuscul de fide misericord axiom 10. saith that if we will enter into heauen we must not come with a double heart or wauering faith but with that which is altogether without doubting and most certaine Ioh. Bacon Catharin cited by Perer in Rom. 8. D. 7. Num. 27. 30. select disput Tom. 2. affirme that the knowledge of faith is equall in certainty and farie aboue and more certaine then all other knowledges Isengren pro Concil Trid. de certit grat pag. 217. saith that their Diuines all the chiefest which hee had read for that purpose though they did not allow a man to be altogether secure and free from all care heedfulnesse yet with one voice teach that we must not tremble or mistrust but haue a firme hope and certaine confidence and saith further that this is the doctrine of all the Schoolemen and Fathers since the Apostles Scotus 3. D. 23. pag. 46. As I beleeue God is three in person and one in essence so doe I also beleeue my selfe to haue faith infused whereby I beleeue this Bannes in Thom. 22. Euery one that beleeueth seeth he doth beleeue Medina 1. 2. q. 112. Art 5. Caietan ibid. and Bannes too dare affirme that a Christian man by the infallible certaintie of faith which cannot be deceiued certainly knoweth himselfe to haue supernaturall faith Dom. Soto Apol. cap. 2. holdeth that a man may attaine to that certainty of his owne grace that he may without all doubting be as sure thereof as he is that there is a Citie called Rome See diuers other testimonies cited at large by Doctor White In his way to the true Church Digres 43. Num. 9. 10. wherehe sheweth that such as will not allow the certainty of faith yet hold sure and firme certainty of hope as excludeth all doubtfulnesse touching remission of sinnes And can they thus allow it in hope which is but a fruit of faith and hath all it firme and sure certainly from faith and not admit it in faith it in saith it selfe This is nothing but wretched peruersenesse of spirit against the cleere light of truth Before I come to the obiected Scriptures some things are needfull to be knowne both more cleerely to shew that which we hold that we may not be mistaken as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation First that this iustifying sauing and applicatiue faith comprehending in it both historicall and temporarie faith is euer accompanied with other graces of Gods Spirit as with knowledge 2. Cor. 4. 13 14. and 5. 1 6. with hope 1. Pet. 1. 21. with Loue and Charitie Gal. 5. 6. Ephes 6. 23. 2. Tim. 1. 14. 1. Thes 5. 8. 2. Thes 3. 6. with holinesse and sanctification Iude vers 20. 2. Thes 2. 13. with puritie of heart 1. Tim. 1. 5. Act. 15. 9. with a good conscience 1. Tim. 1. 5 19. ioy Phil. 1. 25. with obedience Reu. 14. 13. with good workes Iam. 2. 22. Heb. 11. with open profession 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer Iam. 1. 6. and 5. 15. Iude verse 20. Rom. 10. 14. with godly sorrow feare holy reuenge on a mans selfe 1. Cor. 7. 11. with patience in aduersitie Iam. 1. 3. 2. Thes 1. 4. Heb. 6. 12. Reuel 13. 10. and with many other vertues 1. Cor. 7. 11. 2. Pet. 1. 5 6 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel 2. 19. 1. Cor. 6. 11. So that such as haue this faith are no Solifidians as our Aduersaries please in malice to call vs. Secondly that the graces haue their proper operations which this faith doth not hinder but rather they