it withereth and such a Beleeuer falleth away Luk. 8. 13. and is offended Mar. 4. 17. This is called temporarie faith Of these faiths the question is not for historicall is also in Deuils as well as men Iam. 2. Faith of miracles lasted but for a time and was the faith of some few Faith temporarie may be lost the Scriptures are plaine for it But the faith which we say cannot be lost is that precious faith 1. Pet. 1. 1. that vnfained faith which is accompanied with a pure heart a good conscience 1. Tim. 1. 5. working by loue Gal. 5. 6. that faith which iustifieth Rom. 5. 1. which saueth Eph. 2. 8. by which Christ dwelleth in vs Eph. 3. 17. and by which the world is ouercome 1. Ioh. 5. 4. through which by the power of God we are kept vnto saluation 1. Pet. 1. 5. This is called the most holy faith Iude vers 20. and is properly the faith of Gods Elect Tit. 1. 1. This faith may be shaken and the power of it sometime very greatly weakened and sometime be so made to languish as the true beleeuer may cry with the afflicted Father in the Gospell Lord I beleeue helpe thou my vnbeliefe Mar. 9. 24. the sense thereof being very little and the power thereof hardly felt for a time the partie being as it were in a swoune or traunce through the force of the temptation But yet neuerthelesse it is not lost totally nor finally so as that the elect Beleeuers cannot perish vtterly which is proued not onely from all which hath beene said before for proofe of the certainty of saluation but also by other manifold reasons of great force to perswade hereto I. From God the Father and thus First from his decree which altereth not for in him is no variablenes nor shadow of turning Iam. 1. 17. he changeth not Mal. 3. 6. no more doth his decree but his counsell shall stand Now God hath decreed who shall be saued Rom. 8. 30. and he hath decreed that such shall beleeue Act. 13. 48. that they shall be holy and blamelesse in loue Eph. 1. 4. be confirmed to the Image of his Sonne Rom. 8. 29. walke in good workes Eph. 2. 10. bring forth fruit and that the same shall remaine Ioh. 15. 16. Therefore by this decree of God neither they nor these their graces shall finally decay Secondly From his Couenant which is an euerlasting Couenant not to turne away from vs to do vs good but to put his feare in our hearts that we shall not depart from him Ier. 32. 40. Therefore by this euerlasting Couenant they cannot perish Thirdly From his gifts among which is faith to beleeue in Christ to suffer also for him Phil. 1. 29. But these gifts and callings of God are without repentance Rom. 11. 29. Therefore can they neuer be lost nor they that haue them perish Fourthly From Gods working all in vs both the will and the deed Phil. 2. 13. and all things for vs Esay 26. 12. reioycing ouer vs to do vs good Ier. 32. 41. Psal 147. 11. and 14 9. 4. and to beautifie vs with saluation Psal 149. 4. for what worke he beginneth the same will he perfect to the end Phil. 1. 6. For euery branch that beareth fruite the Father purgeth that it may bring forth more fruit Ioh. 15. 2. Such a branch then shall neuer wither or fall away Therefore the worke of our saluation being begun and continued of God and not being our worke but his who can hinder our saluation Fiftly From Gods promises which are infallible neuer failing in any thing which he hath promised Ios 21. 45. and 23. 14 15. 1. King 8. 56. Now he hath promised First that he will neuer suffer his to be tempted aboue their abilitie 1. Cor. 10. 13. Secondly that he will giue the issue with the temptation that they may be able to beare it 1. Cor. 10. 13. Thirdly that though the iust man be so ouertaken that he doth fall yet shall he not be vtterly cast downe Psal 37. 24. Therefore cannot the Elect fall finally and perish Fourthly From Gods power who establisheth and keepeth vs from euill 2. Thess 3. 3. vpholdeth all that fall and raiseth them vp Psal 145. 14. for he vpholdeth them with his hand that they may not be vtterly cast downe Psal 37. 24. and so are kept by his power vnto saluation 1. Pet. 1. Fifthly therefore except a power be to ouermaster Gods power the Elect cannot perish Sixtly and lastly From the prime cause of all this dealing of God thus with his people why he hath thus decreed couenāted giuen gifts wrought his worke made such promises and so supporteth them which is the good pleasure of his will Eph. 1. 5. his kindenesse his loue and mercie Tit. 3. 3 5. Ioh. 3. 16. without any desert of ours Tit. 3. 5. Now the same cause euerlastingly remaining in him which moued him to chuse vs is that which continueth euer his goodnesse towards vs and therefore cannot the Elect finally perish Thus farre reasons from God the Father II. From God the Sonne Iesus Christ First he is not onely the Authour but also the finisher of our faith Heb. 12. 2. Therefore our faith cannot be lost Secondly in him all the building fitly framed together groweth into a holy Temple Eph. 2. 21. That therefore which groweth doth not decay nor can perish Thirdly He saueth his people Matth. 1. 21. loseth nothing nor casteth any out that come to him Ioh. 6. 37 39. nor can any plucke them out of his hand but he giueth to them eternall life Ioh. 10. 28. How is it possible then that any of his should perish Fourthly He hath prayed God for all his whom his Father hath giuen him who either haue beleeued or shall beleeue in him Ioh. 17. 9 20. that he would keepe them through his Name from euill ver 11. 15. and he also doth still make continuall intercession for his Rom. 8. 34. Heb. 7. 25. and appeareth for them in his Fathers presence Heb. 9. 24. Now vnlesse men will say that Christs prayers are not heard contrary to Ioh. 11. 42. and that God is not well pleased with him contrarie to Matth. 3. 17. it cannot be that his faithfull children should perish and lose their faith III. From God the holy Ghost who dwelleth in vs 2. Tim. 1. 14. and abideth in vs 1. Ioh. 2. 27. who is called Gods earnest in our hearts 2. Cor. 1. 22. and 5. 5. and so are we sealed therewith Eph. 1. 13. and thus not here for a time but euen vnto the day of Redemption Eph. 4. 30. Therefore is it not possible for the Elect to perish except this earnest of our God and this his Heauenly Seale be of no validity IIII. From the words of Scripture speaking so confidently of true Beleeuers saluation He that beleeueth in the Sonne hath euerlasting life Ioh. 3. 36. and shall not come into condemnation but is passed from death vnto
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
haue their strength from faith and by it are set on worke so as it and they together make vs that we neither shall be barren nor without fruit in the knowledge of our Lord Iesus Christ as S. Peter speakes but hereby make our calling and election sure 2. Pet. 1. 5 6 7 8 10. For whilest faith holdeth Christ and in him apprehendeth eternall life hope expecteth the accomplishment patience endureth trials loue exerciseth vs in duties of obedience and workes of mercy feare keepes vs from sinne and aweth vs that we dare not displease God a good conscience comforteth vs humilitie makes vs lowly in our owne eyes hatred of sinne makes vs to fly the causes and occasions thereof as ill companie counsels and examples to euill Godly sorrow vpon our falls exerciseth vs in fasting praying and labour zeale makes vs take reuenge vpon our selues when wee haue trespassed and to oppose stoutly wickednes in others and so forth in all the rest of Gods graces whatsoeuer they be for as faith is said to worke by loue so doth it worke by hope patience humilitie and all other vertues which accompanie it neuer neglecting the meanes which God prescribeth in the way to heauen nor abating the power of these other graces gifts of God nor withholding them from their proper workes wherein they are to be imployed vpon any vaine confidence of saluation by Christ or imaginatie assurance of heauen Hence is it that such as in the Scripture are said to beleeue are said also to feare God to be charitable to be iust to eschew euill to doe good to fast and pray to continue in the Word to heare it with an honest heart to come to the Sacraments and so forth See this in S. Paul who was well assured of eternall life of which he could confidently speake 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38 39. And yet neuerthelesse he had care to keepe a good conscience towards God and man Act. 24. 16. endeuouring to please God 2. Cor. 5. 9. and had excellent vertues accompanying his faith 2. Tim. 3. 10 11. Dauid had particulat assurance of pardon of sinne 2. Sam. 12. 13. yet he afterward prayed for mercie feruently Psal 51. and Christ knew his houre yet did auoid dangers Hezekias knew that he should liue fifteene yeeres yet vsed the meanes of life So Saint Paul was sure of safety yet would haue meanes vsed Act. 27. 31. Thirdly that neither this faith nor any of these graces are perfect in this life for the Scripture speaketh of degrees of Faith Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith Luk. 15. 5. 2. Thes 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge Col. 1. 10. of loue Phil. 1. 9. of workes of charitie 1. Thes 4. 10. of walking and pleasing God 1. Thes 4. 1. of grace 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase as the Apostle witnesseth Ephes 2. 21. So that they are more at one time then at another in such as haue them and doe increase by degrees though not alike in all Hence it is first that ordinary meanes are prescribed by God not onely for the first begetting but also for the increase and continuance of all these graces to wit the Word 1 Pet. 2. 1 2. the Sacraments and Prayer which therefore the godly doe euer make vse of Act. 2. 42 46. Secondly that the godly are so often found fault with reproued admonished and threatned for failing in their duties Thirdly that they doe so vilifie themselues and renounce all righteousnesse in themselues and fly to Gof for mercy through Christ Fourthly that there are so many exhortations as meanes to vrge them to their duties in which they are weake and defectiue Fifthly that promises are made with conditions annexed to stirre them vp to their duties Fourthly that with these imperfections of graces there remaineth in the most holiest persons naturall corruption which is sometime so strong as it not onely hindereth the worke of these graces so as a regenerate man cannot doe the good hee would but also is drawne to do that which he would not Rom. 7. 15 18. Hence it is first that the best haue sometime broken forth into foule enormities as may be seene in Dauid Solomon and others Secondly that God so threatens chastiseth them as meanes to awake and reclaime them Thirdly that they so See an excellent discourse of this in Bishop Abbots answer to Bishop in this point of the certainty of saluation pag. 257. humble themselues 〈◊〉 cry and call as if they were forsaken Fourthly that this faith and these graces are not seen nor felt to bee at all times alike in operation but so weakened through strength of corruption so brought vnder as if they had clean lost their vertues and faith in a sort had failed which in some agony of spirit causeth them to vtter some vncomfortable words sauouring rather of desperation then of any hope of saluation euen as Christ on the Crosse crying My God my God why hast thou forsaken me And as Dauid sometimes did in the Psalms Ps 13. 1. 6. 1 6. 22. 1 2. 31. 22. 38. 1 8. 55. 4 5. Fifthly and lastly that albeit the imperfection of graces and corruptions of nature doe weaken thus the power of faith and other accompanying graces much troubling the soule of a true Beleeuer yet doe none of them hereby alter their nature nor change their qualitie but faith holdeth its hold though sometime as doth a Palsie hand and striueth against doubting till it conquer in the combate as may bee seene in Dauids conflicts First he will say to his soule as he doth in a Psalme Why are thou so disquieted within me yet trust in God Secondly he will runne to God in Prayer which is the true fruit of faith Thirdly he will professe his faith and trust in God So Iob in his greatest terrours said If he kill mee yet will I trust in him So that faith giueth assurance in the midst of troubles and saueth Daniel in the very den of Lyons and other in the midst of a siery Ouen Therefore for all the defects of graces and power of corruptions ouer-swaying too often yet seeing they destroy not faith in the elect nor annihilate their graces they are most certaine of their saluation in the end Scriptures obiected answered 1. Cor. 9. 27. But I keepe vnder my body and bring it into subiection lest that by any meanes when I haue preached to others I my selfe should be a Castaway Answ 1. This place speaketh not of a Castaway as one reprobated to eternall destruction but the word signifieth one not approued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to one approued being like reffuse siluer which is not good and currant Ier. 6. 30. So as the meaning is I Paul preaching to other doe
from Gods people 1. Ioh. 2. See how Saint Austin thus expounds the meaning largely cited by Bishop against Bishop of the certainty of saluation pag. 321. 322. 19. First saith the Apostle They were not of vs that is not of the Elect for by vs Iohn vnderstands himselfe and the Chosen of God effectually called true beleeuers liuely members of Christ and children of God which they indeed were not though by profession for a time they had the name to be such Secondly that if they had beene of vs saith he they would no doubt haue continued with vs. Where the Apostle cōfidently speaketh saying No doubt that such as be of the number as hee himselfe was of do continue and fall not away from them Thirdly that all among those iustifyed ones are not of them but other are mixed with them these are they which fall away and not any of the rest totally and finally Fourthly that albeit these are not manifest to men so long as they abide in the Church but seeme to be the same that others be yet their falling away discouers thē to be none of that blessed number yea and therfore they fal away that it might be made manifest that they were not of them And to this adde the place of Iude ver 19. That they who separate themselues are sensual hauing not the Spirit and if any man haue not the Spirit he is none of Christs Rom. 8. 9. Therefore they are not regenerate by the Spirit they are none of Christs which fall away a See Seigfridus Saccus de Academica Pontisiciorum dubitatione in negotio iustificationis very largely handling this matter from all Topick places howsoeuer for a time they may seeme to bee his These seeming faithfull ones onely fall away and none of the truely iustified The obiected Scriptures answered Luk. 8. 13. They on the Rocke are they which when they heare receiue the Word with ioy and these haue no roote which for a while beleeue and in time of temptation fall away Answ It is not denied of vs but that some kinde of beleeuers may fall way This is not the question but Whether true beleeuers hauing sauing faith and truely perswaded of Gods mercy towards them in Iesus Christ bringing forth liuely fruits of faith can finally fall away This is the question and not the other To this place then I thus answer That it speaketh not of them that beleeue by a iustifying faith which rooteth vs into Christ but of an inferiour faith as the words plainely teach for it is said that they haue no roote which for a while beleeue Such indeed may and doe fall away in time of trouble for Religion Therefore it is weake and rootlesse arguing from the falling away of them which haue this rootlesse faith to conclude the falling away of them which haue true sound iustifying faith For albeit sauing faith includeth historicall and temporarie yet be they not one and the same but doe much differ as before is manifested and euen also out of this Parable For First Temporarie faith is in them whose hearts are rocky and stony Luk. 8. 13. but sauing faith is in those whose hearts bee good and honest verse 15. Secondly Temporarie faith is in them that receiue the Word immediately with a sudden affection of ioy Mar. 4. 16. Matth. 13. 20. Ioh. 5. 35. but no mention is made of sound iudgement and vnderstanding or of an attentiue minde to learne vnderstand and keepe it But sauing faith is in him that so heareth that he doth vnderstand it in hearing attendeth intendeth in hearing to vnderstand 3. Temporary faith is in them which haue no root in themselues Mat. 13. 21. nor moisture Luk. 8. 6. But sauing faith is in them that haue root Ephes 3. 17. and are full of moisture maintained by the fountaine of Christs grace for our of the belly of such beleeuers shall flow riuers of liuing waters Ioh. 7. 38. which shall spring vp to eternall life Ioh. 4. 14. 4. Temporarie Faith they may haue which yet want liuely fruits though they may doe in shew many things Mar. 6. 20. Therefore in this parabolicall exposition Christ mentioneth no fruits of this temporarie faith but sauing faith in them that haue it beareth fruit and bringeth forth some an hundred some sixty and some thirty fold Matth. 13. 23. Mar. 4. 20. Lastly temporarie faith in time of trouble and persecution for the Words sake doth not preserue such beleeuers from being forth with offended thereat Matth. 13. 21. Luk. 8. 13. But sauing faith keepeth a true Christian from taking such an offence making him to keepe the Word and to bring forth fruit with patience Luk. 8. 15. in which patience they possesse their soules and so fall not away Therefore seeing there is such difference betweene these it will not follow though temporarie faith fall away that therefore sauing faith should fall away And yet either thus must they conclude hence or they conclude nothing out of this Text for their purpose 1. Tim. 1. 19. Holding faith and a good conscience which some hauing put away concerning faith haue made shipwracke Answ 1. This speaketh of blasphemous men verse 20. who had put away a good conscience at least the shew of it which can neuer be separate from sauing faith verse 5. And therefore by faith here cannot be meant that excellent faith Secondly here by faith is vnderstood the doctrine of faith Oecumen on this place and profession thereof which they that lose the care of a good conscience soone make shipwracke of and fall from That faith is put for the doctrine and profession of faith these places shew Act. 6. 7. Gal. 1. 23. 1. Tim. 3. 8. and 4. 1. Tit. 1. 3. Thirdly if it be taken for the gift of faith it must then bee vnderstood of groundlesse temporarie faith which may bee lost and not of iustifying faith which as before is proued cannot finally be lost 2. Tim. 2. 18. Who concerning the truth haue erred saying that the Resurrection is past already and ouerthrow the faith of some Answ 1. Faith is here put for the faith of the true doctrine concerning the Resurrection which by false Teachers was ouerthrowne and namely by Hymenous and Philetus Secondly these some whose faith was ouerthrowne were not Elect nor true Children of God for in the next verse 19. it is said Neuerthelesse the foundation of God standeth sure hauing the seale The Lord knoweth them that are his As if he had said Though these false Teachers ouerthrow the faith of some yet are these none of the Lords Elect none of his adopted children whose knowledge of them is a sure seale an vnmoueable foundation that they cannot perish Therefore these some not being of the Elect their faith was not the faith of the Elect nor faith of that kinde but another faith of baser mould and so not that sauing faith of which the question is 1. Tim. 6. 2. Which some
they come in Christs stead 2. Cor. 5. 20. and doe alledge these faithfull promises of God made in generall and apply them to their hearers assuring them that if they beleeue these promises shall be certainly performed Thus Peter applyed the promises Act. 2. 38 39. 3. 25 26. So did S. Paul Act. 13. 26. 16. 31. which assurance made by faithfull Ministers vpon these vndeceiueable promises of God is to bee receiued and beleeued as from Christs owne mouth because they speake not vpon any warrant of their owne but vpon the vndoubted warrant of Christ himselfe Thirdly the Hearers as many as be ordained to eternall life Act. 13. 48. beleeuing doe apprehend and by faith doe apply to themselues these promises so deliuered for that they know that they doe beleeue and truely repent of which their conscience beareth witnesse whose heart is so seasoned with grace and conformed to Gods voice as the same like an Eccho answereth thereto So that when God saith Seeke ye my face the faithfull soule answereth to God Thy face Lord will I seeke Psal 27. 8. When God saith Thou art my people it soundeth backe Thou art the Lord my God Zach. 13. 9. When Christ saith If thou beleeuest al things are possible to him that beleeueth he answereth Lord I beleeue helpe my vnbeliefe Mar. 9. 23. When God requireth his will to be done and his commandements diligently to be kept the gracious soule is moued with desire therto Oh that my wayes were directed to the keeping of thy Statutes Psal 119. 4 5. and shewes it selfe ready Loe I come O God I am content to doe it yea thy Law is within my heart Psal 40. 7 8. Therefore their faith claimeth these promises and concludeth the assurance of the things promised in particular so to themselues as if they in the same promises were personally named Fourthly to this spirit of true Beleeuers the holy Ghost beareth witnesse Rom. 8. 16. and it is true 1. Ioh. 5. 6. that wee are the sonnes of God Rom. 8. 16. and that God hath giuen to vs eternall life 1. Ioh. 5. 11. which true Beleeuers doe know for the Word was written also that this they should know 1. Ioh. 5. 13. Thus we see how a true Beleeuer hath his particular perswasion not from an idle fantasie or vaine conceit but from the vndoubted Word of God and from the faithfull witnesses of Gods Spirit and his owne conscience If our Aduersaries will be yet obstinate and say that these generall promises cannot bee thus particularly applyed I demand foure things First why is it said Rom. 15. 4. Whatsoeuer things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope and in Rom. 4. 23 24. That the things written were not written for their sakes onely of whom they were spoken but for vs also if we cannot apply them as spoken to euery one Secondly why haue the Apostles applyed the generall promises to particular persons so as they haue done as before is shewed Act. 3. 26. 16. 31. 13. 26. and why haue they comforted the faithfull in generall with a promise made to one before in particular Ios 1. 9. Heb. 13. 5 And why did Zachary include himselfe in those promises made long before to Abraham as spoken to himselfe and those then liuing Luk. 1. 73 74. if faith might not apply them to a beleeuers owne speciall comfort Thirdly how can the Popish Priests from a generall Scripture Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries And are either those Priests or any of their Penitentiaries named in the Text If vpon so generall words they can be bold to assure their Confitents of pardon of sinnes may not a true Beleeuer vpon the forenamed grounds hee assured particularly of his owne saluation Lastly if there can be no assured application without particular nomination how shall men become obedient to the precepts and commandements of God how shall any bee stirred vp by exhortation how shall any bee terrified by threatnings For in none of these is any man personally named more then in the promises Therefore as in hearing the other we apply them and verily take them without any doubt as spoken to vs in particular to worke obedience and feare so in hearing these promises are we to apply them as spoken to vs by name if we truely beleeue to our heauenly comfort and assurance of life Obiection Secondly they say that Gods Decree whence we fetch the ground of assurance is conditionall If we beleeue If we liue as we ought to liue and perseuer to the end Which perseuerance when God foreseeth in vs doth thereupon elect vs to saluation Answ The Decree is absolute according to the good pleasure of Gods owne will For therefore we beleeue because hee so hath ordained it Act. 13. 48. We walke in good workes because he hath so fore-ordained vs thereto Ephes 2. 10. We are in time called iustified made conformable to Christ adopted for children to bring forth fruit that also the same should remaine and so be at length glorified because he hath predestinated and ordained vs thereto Rom. 8. 30. Ephes 1. 5. Ioh. 15. 16. So as his Decree is the cause of all good to vs and not our obedience and perseuerance the cause of his Decree Obiection Thirdly this Doctrine of the certainty of saluation and that faith cannot faile maketh men secure careless of good works Answ This is a very old obiection but altogether slanderous There is indeed to be granted a kind of security or assurednesse being vnderstood spiritually for it maketh vs secure in God in the infinitenesse of his mercy towards vs through Christ in the vndoubted truth of his promises in the full perfect satisfaction made by Christ and in the vnchangeablenesse of Gods eternall Decree to saue all those which truely beleeue in Christ But this Doctrine maketh them not carnally secure which are vpon solid ground assured of their saluation which is thus manifest First this sauing faith as you haue heard is euer accompanied with other graces which maketh the true Beleeuers neither barren nor vnfruitfull 2. Pet. 1. 5 8. Secondly this precious faith doth not onely claime the promises but humbly attendeth vpon Gods will in vsing such meanes as God hath appointed in the way to Heauen Thirdly it is euident from examples in Scripture of such as were certaine of saluation as Abraham Moses Dauid S. Paul and others that they did not therefore neglect their duties And such with vs as conscionably hold this doctrine doe walke nothing lesse carefully in the wayes of Gods Commandements but doe endeuour to keepe a good conscience towards God and men And what if vaine presumptuous spirits abase this doctrine as they doe other holy and wholesome truths to their condemnation is the Doctrine therefore faulty Shall the abuse of truth make it to be iudged falshood God forbid To conclude this Doctrine of assurance is most comfortable to humbled and afflicted soules as the other is full of slauish feare and very comfortlesse For what can bee more terrour to mans heart in the time of temptation when hee hath fallen by infirmitie suddenly into some grieuous offence as Peter did and being assaulted by Satan to despaire as Iudas did then to be perswaded that Gods Decree dependeth vpon mans perseuerance that the couenāt of Grace made with his soule may be annihilated his promises fallible his power frustrated Christs strength too feeble to vphold him Christs prayers not of force to preuaile for him with Gods the holy Spirit to haue forsaken him the Seale of Gods Couenant broken off the writing cancelled Faith it selfe and the hope of heauen lost for euer This wounded spirit this soule thus perplexed this heart thus affrighted cast into such a deepe gulph of despaire who can but pittie and withall beware of that desperate Doctrine which casteth poore soules into such vnexpressible misery and sorrows of heart On the other side by the Doctrine of assurance of saluation when a poore weake Christian hath beene ouertaken by some violent storme of temptation and commeth to the sight of sin with Dauid cryeth calleth with bitter teares of repentance and faine would finde peace with God againe how comfortable will it be in such a distresse when Satan with his fiery darts assaulteth him to thinke that though he hath failed on his part and so vndone himselfe for euer as much as lyeth in him yet that God is one and the same his Decree vnalterable his Couenant not broken on his part Christ still his Sauiour his prayers prevalent for him the Spirit of God exciting him to prayer with groanes not to be expressed and his faith though shaken yet not lost O how will the meditation hereof comfort such an afflicted spirit turne his heart to seeke after God grieuing with himself that he should displease so gracious a God and after he hath once againe found some comfort to put on a resolution neuer to offend so any more in a holy zeale therefore to auenge himselfe on himselfe bringing downe his flesh in subiection to the Spirit and all this with an earnest loue to God and care to please him euen for that he hath not lost through his fall the assurance of his saluation as iustly he had deserued Thus is this Doctrine a comfort in distresse and an incouragement after a fall to rise againe and in the time of greatest peace neuer any cause of carelesse securitie but rather of spirituall ioy and an incitement to well-doing to expresse all thankefulnesse to God through Christ for the same Euen so Amen FINIS