20. Because saith hee wee are redeemed by the grace of the Creator wee haue this heauenly gift bestowed vpon vs that when we leaue our fleshly habitation incontinently we are carried to our heauenly rewards Can any thing bee spoken more cleerely against going into Purgatorie See Bishop Vsher his last Booke in the controuersie touching Purgatorie and also D. White his last booke pag. 567. citing many Papists touching the inualiditie of the Popes power ouer soules in Purgatorie Scriptures obiected answered 1. Cor. 3. 15. If any mans worke shall bee burnt hee shall suffer losse but himselfe shall be saued yet so as by fire Answ 1. Albeit the foolish Gagger doth say that this is an expresse Scripture to proue Purgatorie yet Bellarmine saith Lib. 1. de Purg. cap. 5. that this is one of the most difficult places of the whole Scripture Therefore it will not easily satisfie a doubtfull minde in this controuerted point Secondly this place is interpreted in the seuerall words very See Morneus on the Masse all their opinions cited Lib. 3. cap. 6. p. 257 261. diuersly by the Ancients and so variously as Bellarmine is forced by reason of the incongruities thereof to leaue and forsake them all and to run his owne course as wide as any of the rest and differing from his fellowes Thomas Alcuinus Hugo Cardinalis and other Thirdly Erasmus in his Commentarie saith that this place affordeth not any thing for Purgatorie or veniall sinnes This his opinion is not suffered to see light but is blotted out See Index Expurgatorius which is made the true Purgatorie for Erasmus and others that dare to doubt of the false Purgatorie Fourthly the words are all Allegoricall Now Symbolicall places proue not Articles of Faith And therein it is absurd to take any of the words properly in continued metaphors and wholly Allegoricall Fiftly this text speaketh of burning of a mans worke but not of burning a soule But in Purgatorie they say the soule is burning and not his worke workes goe not into Purgatorie but here workes both good and bad are tryed by this fire Sixtly this speaketh of the worke of Teachers building vpon the foundation either Gold Siluer or precious Stones or Wood Hay and Stubble By the former must bee vnderstood either sound Doctrine or sound-hearted Beleeuers wonne to Christ by their teaching and then by the latter must be meant errours and vnsound Doctrine or hollow-hearted Christians which in time of fierie tryall fall away Take then either way this is nothing for veniall sinnes or bringing soules to a purgation Accordingly in the thirteenth verse the fire is a reuealing and trying fire to manifest the difference of mens workes in the execution of their Ministerie What is this to the purging and tormenting fire as a satisfactorie punishment for sinne Purgatorie fire is a materiall fire say they but a materiall fire cannot try Doctrines truth from falshood sound from vnwholesome teaching Seuenthly the word fire in verse 15. cannot be taken for materiall fire or Purgatorie fire First because the continued metaphors in the whole context admits not of such a proper and literall interpretation Secondly the word of similitude is against it For it is not said by fire but as by fire so it is not meant fire properly but by some likenesse a metaphoricall fire not a materiall fire Thirdly Estius one of their owne learned men saith That the word fire three times mentioned in verse 13 and 15 is the same in euery place and calleth the interpretation absurd which puts a difference in them Which being true the former fire in verse 13. not being meant of Purgatorie by Bellarmines grant this latter cannot but absurdly be so interpreted And so in conclusion no Purgatorie fire at all This fire is spirituall such a fire as can try Doctrines and can reueale them and can saue the builder though it consume his worke which fire is Gods Word Ier. 23. 29. and 20. 9. and Gods holy Spirit Mar. 9. 49. Mat. 3. 11. This word by the operation of this Spirit vpon the conscience of an erroneous builder when by the light of truth hee seeth his worke vaine and naught worketh as fire in him to make him confesse his errour and to labour to teach the truth and thus is he saued as by fire the word being in him as fire as it was in Ieremie especially in time of trouble and day of tryall for his Doctrine Ioh. 11. 22. But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee Cardinall Allen saith the Gagger hath hence learnedly concluded that Martha had beene taught and beleeued that the dead might be holpen by the pietie of the liuing Answ 1. How learnedly the Cardinal could conclude hence Purgatorie or the Gagger to helpe him I leaue to learned men to iudge and withal whether they haue not exposed themselues to folly who hence would collect such a thing Secondly touching the Iewish Church and her Doctrine how Purgatorie was vnknowne to her and the Church of Israel vnder the Law let the Reader peruse Mornay of the Masse his third booke and sixt Chapter Thirdly the speech is to Christ and of her full assurance of the efficacie of his prayer vnto God euen to raise vp Lazarus from the dead as appeareth by the scope of her speech What is this to helpe soules in Purgatorie Act. 2. 24. Whom God hath raised vp loosing the sorrowes of Hell This cleerely makes for Purgatorie saith the wise Gagger for here he and the Rhemists wil haue Christ loose others from their paines Answ 1. This speakes of Christs rising from the dead by the power of God Secondly of Gods raising him vp and loosing him from the sorrowes of Hell and not of Christs freeing others from torment Thirdly here is no mention of Purgatorie but of Hell And is Hell and Purgatorie now one place I feare mee they will finde it so that hee which goeth to Purgatorie goeth to Hell Fourthly the word Hell is here taken properly or figuratiuely If properly for hell it selfe the place of the damned then it is nothing for their Purgatorie for from hell is no redemption Luk. 16. 26. If figuratiuely then it speakes not of any reall Purgatorie place and so neither way serues their turne Fiftly if they will haue the place to bee for Purgatorie then is there no cause now to feare it for therein is now no more paines For it is not said that hee loosed the soules out of it but the sorrowes thereof and tooke them away What maketh this for Purgatorie Sixtly the word in the most current originals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the old vulgar reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first signifieth not Hell but Death so it is thus to be read loosing the sorrowes of death as we truely translate 1. Cor. 15. 29. Otherwise what shall they doe that are baptized for the dead An euident proofe saith the Gagger
Answ 1. Howsoeuer the profound wisedome of the Gagger makes this euident yet Bellarmine graunts it to bee a darke Scripture and there indeed is not a more obscure text wherein most Expositors are to seeke and hardly can finde to giue themselues satisfaction herein And therefore being in sense darke and doubtfull is not a sufficient proofe in a Controuersie Secondly this so euident a place with the Gagger for Purgatorie the Rhemists could not see to note it nor Lyra nor Thomas nor Hugo de Sancto Charo a Cardinall nor their Glosse nor Caietan much lesse Saint Chrysostome nor Ambrose nor Haymo nor other moe some expounding it one way some another but not of Purgatorie nor of any such thing as may iustly inferre Purgatorie Thirdly the scope of the place is to proue the Resurrection of the dead and not Purgatorie for it is said If the dead rise not at all why are they baptized for the dead Now for them to expound baptized afflicted and afflicted to signifie fasting and praying for the dead and that for those in Purgatorie it is farre from prouing the Apostles scope and the Resurrection from the dead Fourthly whatsoeuer the sense of baptized for the dead may be First it is cleare that here by dead is vnderstood the dead in graue whose bodies were to rise againe and not of soules in Purgatorie Secondly if baptisme here should be afflicting yet to bee baptized for the dead is to bee taken not actiuely for such as baptize that is as our Aduersaries here expound doe afflict themselues but passiuely for such to be afflicted by other Thirdly this reason which the Apostle vseth seemeth to be such a thing as was well knowne and so forcible to perswade to beleeue the Resurrection as the same words are in this one verse twice mentioned But how can our Aduersaries proue that men to afflict themselues by fasting prayer for the dead was so well knowne and practised then in the Church And yet if so how proueth it the Apostles Doctrine touching the Resurrection of the dead and the bodies of men to rise out of the graue or that therefore there is a Purgatorie For the Beleeuers mourned for Steuen and made great lamentation ouer him Act. 8. 2. yet proueth it not a Purgatorie nor that Steuen was in it being a Martyr and the first of all other These three things let the Gagger proue before he build his paper Purgatorie on this Text. Fiftly the words for the dead may bee expounded for the hope of the Resurrection of the dead and the word baptized for afflicted and so the words may bee thus read Else what shall they doe which suffer and endure troubles in hope of the Resurrection of the dead if so be the dead doe not rise at all why are they then afflicted for this hope of the dead to rise againe Thus interpreted it is current enough agreeable to the scope and the next verses 30 31 32. seeme to me to confirme this exposition For the Apostle hauing said Why are they baptized forth with he saith Why stand wee in ieopardie euery houre then he telleth of his dying dayly and of his fighting with beasts at Ephesus and all vpon the hope of the Resurrection professing all to be in vaine no aduantage to him if the dead rise not at all So as here the Apostle expoundeth the word baptized to be all one with to stand in ieopardie to dye dayly and to fight with beasts and the words for the dead his certaine hope of their rising againe which aduantageth him in enduring such troubles and afflictions else it were no matter to liue like Epicures and then say Let vs eate and drinke for to morrow we shall dye Thus this place vnderstood remoueth obscuritie agreeth with the scope hath warrant from the stile of the Apostle is a strong reason to perswade that the dead shall rise againe and may satisfie the minde of him that seekes resolution in so manifold varieties of expositions as haue been hitherto made vpon this place Luk. 16. 9. Make you friends of the vnrighteous Mammon that when you shallneed they may receiue you into the euerlasting habitations Answ 1. The Rhemists looking on this place found no Purgatorie but that Saints departed doe pray for vs. Which what is it to Purgatorie Secondly by they is to hee vnderstood the Angels by the euerlasting habitations meant Heauen How the Gagger could picke out Purgatorie hence I see not Surely hee had a great blazing Torch bigger then all Purgatorie fire else could hee not haue seene Purgatorie thorow this darke creuise Luk. 23. 42. Lord remember mee when thou commest into thy Kingdome Hence saith he the good thiefe presupposed that soules might be holpen after death Answ 1. What then Ergo a Purgatorie Proue this For soules are holpen after death when by the holy Angels they are carried into Abrahams bosome Luk. 16. 22. Secondly the good Thiefe prayeth here to Christ for saluation by him as now he was in the world and ready to die and not through feare of Purgatorie to bee deliuered out of it The Gagger must proue that he beleeued a Purgatorie Thirdly Christs answer cleereth this for hee said This day shalt thou bee with mee in Paradise Christ vnderstood him to pray to goe to heauen and not to bee holpen in Purgatorie and therefore promiseth him Heauen that day whither he himselfe went 2. Machab. 12. 46. It is therefore an holy and healthfull cogitation This is as it is in their Bible to pray for the dead that they may bee loosed from sinnes Answ 1. This booke is Apocryphal and so of no force to perswade in a doubted point of faith Secondly here is no word of Purgatorie though we should admit of the place Thirdly in this Verse see Montanus his Bible there is in the originall no mention of praying for the dead but of making reconciliation Fourthly but to yeeld the translation What then Praying for the dead proueth not Purgatorie For the Greekes pray for the dead and yet beleeue no Purgatorie Fiftly they prayed here for the pardon of sinnes and not for freedome out of Purgatorie Sixtly the parties here prayed for dyed in mortall sinne and were guilty of horrible idolatry forbidden by the Law ver 40. but such as so dye goe not to Purgatorie it is a place for veniall and not for mortall sinners as they teach Seuenthly the mouing cause of their praying and making an offering to send to Ierusalem for a sinne-offering was for that they were mindfull of the Resurrection verse 44. and not that they thought these men to be in Purgatorie This rests to be proued Eighthly and lastly it is cleere that the Author of this booke did not dreame of any Purgatorie For hee maketh the ground of praying for the dead onely the hope of the Resurrection affirming the act otherwise to be superfluous vaine verse 44. Tobie 4. 18. Set thy bread and thy wine vpon
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
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