we doe and all that we can doe both for the beginning for the increase and for the continuance By which we may see how that it is Gods preuenting grace that brings vs to him and his grace also that confirmeth increaseth and preserueth vs vnto the end This also their Bible teacheth and sheweth how mercifully God preuenteth vs in all things that no man might glory in himselfe but hee that glorieth should glory in the Lord Ier. 9. 23 24. First God before such men haue any being as haue free-will in spirituall things chooses and predestinates them in Christ to be holy and blamelesse Ephes 1. 4. and preordinates them to beleeue and to haue eternall life Act. 13. 48. So as the ground of their saluation is farre before their will Secondly hauing thus chosen them he findeth them when they neither seeke nor aske after him Rom. 10. 20. they are his worke Ephes 2. 10. made anew they haue a new birth Iam. 1. 18. being borne of God Ioh. 1. 13. and of the Spirit Ioh. 3. 5 8. by the immortall seed of the Word 1. Pet. 1. 23. Hee takes away vnwillingnesse and the stony heart and giues them a will Phil. 2. 23. euen a heart of flesh to doe his will Ezek. 11. 19 20. and puts also into them a new heart and a new Spirit Ezek. 36. 26. so is the new man created in iustice and in the holinesse of the truth Ephes 4. 24. Thus God in mercie preuents mans will Thirdly Man being thus begotten thus borne and made anew the Lord quickneth him Rom. 8. 11. Ephes 2. 5. and giueth him spirituall life Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth yet not he but Christ liueth in him as the Apostle speaketh Gal. 2. 20. still preuenting mans will Fourthly when God of a dead man hath made him aliue and raised him vp againe Col. 2. 12. then he openeth his vnderstanding to vnderstand the Scriptures Luk. 24. 45. openeth his eyes Psal 118. 18. Esai 35. 5. and 42. 7. his eares Esa 50. 5. Iob Psal 119. 18. Psal 51. 17. 33. 16. his lips Psal 50. 17. his heart to attend to the Word Act. 16. 14. In whose heart God now so shineth as when hee commanded light to shine out of darknesse 2. Cor. 4. 6. and setteth them free Ioh. 3. 37. still in mercy preuenting mans will Fifthly thus God maketh way for himselfe opening mans vnderstanding eyes eares lips and heart he draweth vs vnto him Ioh. 6. 44. and giueth his lawes into our hearts and subscribeth them in our minds Heb. 10. 16. Hee giueth vs diuine graces spirituall wisedome Ephes 1. 17. the knowledge of the mysteries of the Kingdome of heauen Matth. 13. 11. Faith Ephes 2. 8. Phil. 1. 29. Loue 1. Ioh. 4. 20. Feare Ier. 32. 40. Repentance 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vs of God reuealing vnto vs that which no eye can see no eare can heare no heart conceiue of 1. Cor. 2. 9 10 12. Doth not God then by his grace preuent our will Sixtly after his thus furnishing vs with heauenly indowments Ezek. 16. 9 13. hauing wrought in vs the will that we may be imployed in his seruice he worketh also in vs the deed Phil. 2. 13. hee teacheth vs to pray Rom. 8. 26. powring out the Spirit of grace and prayer Zach. 12. 10. Hee maketh vs to walke in his precepts and to keepe his iudgements Ezek. Deut. 8. 18. 2. Cor. 9. 9 11. 11. 20. and it is of him that men haue great substance a Chron. 32. 29. 1. Chro. 29. 16. and of him it is that they bestow of it liberally verse 14. yea if any doe suffer for his name this is also the gift of God Phil. 2. 29. Seuenthly that all our sufficiencie may be knowne to bee of God their Bible telleth vs in general that of him are all things Rom. 11. 36. that euery best gift and euery perfect gift is from aboue Iam. 1. 17. that he beginneth the worke Phil. 1. 6. that it is he also that increaseth 1. Cor. 3. 7. Ephes 2. 21. Col. 2. 19. perfecteth Phil. 1. 6. Psal 138. 8. strengtheneth and confirmeth Rom. 16. 25. 1. Cor. 1. 8. and keepeth vs 1. Pet. 1. 5. so that none shall plucke vs out of his hand Ioh. 10. 28. and putteth his feare into our hearts that we shall not depart from him Ier. 32. 40. concluding that all our sufficiencie is of God 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vs Esai 26. 12. Lastly to all these reasons I may adde these fiue following First Gods promising of his heauenly gifts and graces as shewing men to be without them till they receiue them from him such are those in Ezek. 11. 19. Ier. 32. 39 40. 31. 33 34. 24. 7. Secondly the prayers made vnto God to conuert men Ier. Psal 119. 36. 31. 18. to fit them in all goodnesse to doe his will Heb. 13. 21. to sanctifie and preserue them without blame 1. Thes 5. 23. doe shew that the power is from God and not in man Thirdly the godly acknowledging their preseruation from falling to be of God Psal 115. 8. and 36. 24. and that it is hee Psal 116. 8. Psal 37. 24. Psal 145. 14. that lifteth them vp being fallen Psal 144. 14. they attribute nothing to their owne power Fourthly the Apostles giuing God thankes for mens obedience Rom. 6. 17. for their faith hope loue Col. 1. 3 4 5. for their deliuerence frō the power of darknes for translating them into the kingdome of his Sonne Col. 1. 13. for the increase of faith and charitie 1. Thes 1. 3. for blessing them with spirituall blessings Ephes 1. 3. By all which God is made the Author and Giuer and we onely the Receiuers thereof when hee hath made vs willing thereto For a man can receiue nothing vnlesse it be giuen him from heauen Ioh. 3. 27. The last is that the Scripture telleth vs how the Lord preuenteth the pride of mans heart that hee might not ascribe power to himselfe Deut. 8. 7. Hee had mercy on thee lest thou shouldst say in thy heart Mine owne force and the strength of mine owne hand hath atchieued all these things for me Ephes 2. 8 9. Wee are saued by grace not of workes lest any man should boast himselfe We are not wee see to boast of our owne strength nor to ascribe any thing to our selues but remember Gods mercy that hee which doth glory may glory in the Lord 1. Cor. 1. 31. 2. Cor. 10. 17. For of him and by him and in him are all things to him be therefore glory for euer Amen Rom. 11. 36. Contraried by Antiquitie Austin in Enchir. ad Laurent cap. 30. No man can beleeue hope and loue vnlesse hee will but euen the selfe-same will to beleeue hope and loue commeth not but from God De gra
1. 30. who hath perfected for euer by one offering them that are sanctified Heb. 10. 14. and so hath obtained euerlasting redemption for vs Heb. 9. 12. So as though no man can say that his heart is perfectly cleane nor that hee is pure wholly from sinne in himselfe or by himselfe yet is he in and by Christ most perfect so as he need not doubt of his saluation Iob 9. 20. If I iustifie my selfe my owne mouth shall condemne me c. Answ 1. Iob here disclaimeth his owne righteousnesse hee was then no Papist Secondly this is no argument against the assurance of his saluation For though there be no righteousnes of a mans selfe nor the righteousnesse of the Law to assure him of his saluation yet is there another righteousnesse which is called the righteousnesse of faith Rom. 4. 13. by which a true Beleeuer is certaine of his saluation And though Iob thus renounced his owne righteousnesse yet was he assured of his saluation yea and so assured as in the midst of his so grieuous afflictions he seemed through it to triumph Iob 19. 25 26 29. neither could his faith bee made to let goe its hold for hee said If hee kill mee yet will I trust in him 1. Cor. 4. 4. For I know nothing by my selfe yet am I not thereby iustified Answ 1. What is this against assurance of saluation What if Paul was no Papist reiecting iustification by workes must it needs follow that he had therefore no assurance of saluation It is cleere as before is proued that Paul was certaine of his saluation Therefore hence to fetch an vncertainty thereof crosseth the plaine euidences of his assurance and so is a lewd collection Secondly the Apostle here though hee knowes himselfe not iustified by his owne innocent liuing and righteousnesse Phil. 3. 9. yet was he sure that by Christ he was iustified Gal. 2. 16 20. 5. 20. hauing attained to that righteousnesse through faith Phil. 3. 9. Of his iustification he doubted not for hee here absolutely denyeth himselfe to know as certainly that hee is iustified by Christ Gal. 2. 20. Phil. 1. 19 20. Therefore though by the first he cannot assure himselfe of saluation yet may hee by the latter as indeed he was Rom. 8. 11 30 39. Thirdly the Apostle speaketh not here of the iustification of his person but of his office as hee was an Apostle and a Teacher of the Corinthians and of the Gentiles For when he saith I know nothing by my selfe he meaneth it of the outward dispensation of the ministerie wherein his owne conscience bare him witnesse that hee had beene faithfull as hee also speakes in 2. Cor. 1. 12. and 2. 17. and 4. 2 5. and had not failed of his duty to his witting yet could he not hereby iustifie himselfe nor would hee iudge himselfe nor regarded hee to be iustified of other but referred the iudgement thereof vnto God who saith he iudged him to wit that hee was faithfull by the testimonie of his owne conscience So as here is no argument against assurance but rather for his assurance as knowing that God iudged aright of him though neither himselfe nor other could so iudge of him Phil. 19. 12. Who can vnderstand his errours Cleanse thou mee from secret faults Answ 1. It followes not that because a man cannot know all his errours and hidden faults therefore he is not sure of his saluation For as the knowledge of them all if so a man could know them would not giue assurance of saluation for the sight of sinnes sheweth to vs misery and not hope of felicitie so the not vnderstanding them cannot debarre a man from the assurance of saluation because saluation is purchased by Christ who cleanseth vs of all sinne secret as well as open vnknowne as well as knowne and faith taking hold of the promise of the forgiuenesse of sinnes through Christ assureth of saluation Secondly this speech that none can vnderstand his errours being vnderstood of all men whatsoeuer then it comprehendeth Abraham and Moses Dauid holy Simeon Peter and Paul with other holy men who yet had assurance of their saluation as our Aduersaries deny not And therefore the not vnderstanding of all the errours of a mans life is no hindrance of the assurance of saluation 1. Cor. 10. 12. Let him that thinks that hee standeth take heed lest he fall Answ 1. Good counsell to vse meanes as wary circumspection diligent endeuour to perseuere is no argument against the certainty of saluation for sound confidence causeth no negligence in any good meanes as we may see in Saint Paul and others assured of eternall life Secondly Saint Paul speakes to the presumptuous and conceited for hee saith Let him that thinketh hee standeth take heed Thirdly grant it spoken to the best assured yet here is nothing against that assurance for the Apostle saith not Lest hee fall away as speaking of Apostacie finall but of falling into sinnes lest they prouoke God to punish them as he did the Israelites Fourthly if yet further it bee yeelded of falling away then it is to be vnderstood onely of such among them as might finally perish for Saint Paul spake to a mixt company and not of the Elect among them for in verse 13. following the Apostle strengtheneth their assurance very fully against all temptations Therefore take this place howsoeuer they please yet it is nothing against the certainty of saluation 1. Pet. 1. 17. Passe the time of your soiourning here in feare Answ Feare that is filiall attendeth on faith keepeth a man with God from falling from him and so rather assureth them then any way causeth doubting of saluation The answer before to Phil. 2. 12. is a full answer to this place Places of Scripture obiected that iustifying faith once had may bee lost and a true beleeuer finally perish And therefore no certaine assurance of saluation Before the obiected places be produced it is good to know the truth of the Tenent and how it is to be vnderstood to wit That the faith of the Elect once had cannot vtterly be lost Faith is diuersly taken in the Scripture First for historicall faith a bare and naked knowledge of God with an assent to the truths of God and profession of Religion but without liuely effects and fruits this is a dead faith Iam. 2. 17 24. Also it is taken for a certaine perswasion of some wondrous effects to bee done through Gods assisting power 1. Cor. 13. 2. Matth. 17. 20. Acts 14 9. This is called a miraculous faith Thirdly it is taken for knowledge with a ioyfull assent of the minde Matth. 13. 20. hearing gladly Ioh. 5. 35. yea and doing many things Mar. 16. 20. But this endureth but for a season Ioh. 5. 35. Mar. 4. 17. for that it hath not roote in him that hath it Matth. 13. 21. wanting moisture Luk. 8. 6. the heart being as stony ground Mar. 4. 16. and so in time of persecution for the Word
life Ioh. 5 24. For through faith by the power of God they are kept vnto saluation 1. Pet. 1. 5. yea the begotten of God keepeth himselfe and the wicked one toucheth him not 1. Ioh. 5. 18. for the path of the iust is as a shining light which shineth more and more vnto the perfect day Prou. 4 18. And those that are planted in the House of the Lord shall flourish and still bring forth fruite Psal 92. 13 14. Also The righteous shall hold on his way and be stronger and stronger Iob 17. 9. and nothing can separate them from Gods loue in Christ Iesus Rom. 8. 38 39. Therefore do not they perish nor finally fall from Grace V. From similitudes setting out liuely the dureable estate of Gods Elect from falling away First from trees Psal 1. 3. A godly man is as a tree planted by the riuers of water that bringeth forth his fruit in due season and his lease shall not wither nor fade neither shall the fruite thereof be consumed Ezek. 47. 12. Secondly Frō marriage I wil betroth thee to me for euer in righteousnes in iudgement in louing kindnes in mercy faithfulnes Hos 2. 19 20. Thirdly From a head body members 1. Cor. 12. 12 27. Christ is the Head we the body and members in particular knit together increaseth with the increasing of God Col. 2. 19. Eph. 4. 16. Fourthly From a house built firmely not by any tempest to be beaten downe Mat. 7. 24 25. Fifthly From liuely fountaines of water For saith Christ the water that I shall giue him shall be in him a well of water springing out into euerlasting life Ioh. 4. 14. And out of his belly should flow Riuers of liuing water Ioh. 7. 38. By all these the holy Ghost would expresse and set out the certainty of perseuerance and that no adopted true beleeuer can finally perish and fall away no more then a fruitfull tree that neuer withereth can decay nor then a wife betrothed for euer in righteousnesse in iudgement in louing kindnesse in mercies in faithfulnesse can be forsaken nor then a true head can suffer a true member of the body to perish nor then fountaines of liuing water euer flowing can euer be drawne drie nor then a house wisely built vpon a rocke can by a tempest or storme be ouerthrowne VI. Frō the power of faith it selfe through which by the power of God we are kept vnto saluatiō 1. Pet. 1. 5. for it is of a conquering nature First it preuaileth against the flesh purifying the heart Act. 15 9. Secondly against the diuell Aboue all saith the Apostle take the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked Eph. 6. 16. The Apostle maketh it aboue all powerfully preualent Thirdly against the world for our faith is the victory that ouercōmeth the world 1. Ioh. 5 4. Fourthly against all sorts of persecutions afflictions and trials of what kind soeuer For by faith the Saints haue endured tortures cruell mockings scourgings bonds imprisonments stoning sawing asunder killing with the sword wandring in Sheep-skinnes Goat-skinnes being destitute afflicted and tormented wandring in mountaines dennes and caues of the earth and yet for all this were by faith more then Conquerors Heb. 11. 35 36 37 38. Rom. 8. 37. This is further manifest in all holy and constant Martyrs in all ages Fifthly it preuaileth against all the terrours of God disquietnesse of mind and desperate apprehensions as we may see in Dauid who being greatly disquieted in mind said O my soule why art thou so disquieted with me presently gaue answer as a remedy thereto Trust in God Faith in God will allay all such restlesnesse of mans soule In the 22. Psalme verse 1. and 2. he saith My God my God why hast thou forsaken me There he speakes of his roaring and crying day and night and yet God heard not What was his comfort and stay that he was not swallowed vp with despaire Euen his faith which both made him pray still and cry My God my God O my God yea challenging God for his God Thou art my God vers 10. And so victorious was faith that at length he triumphed with ioy and said I will declare thy name to my brethren and in the midst of the congregation will I praise thee vers 22. Of such a force of faith may we obserue in many Psalmes of Dauid Of this inconquerable grace we haue a rare instance in Iob who in a Sea of miseries when the venome of Gods arrowes was felt in his soule when he saw God to set him as a marke to shoot at when his wife grieued him his friends vexed him and Satan tryed him to the vttermost and he left of all as comfortlesse euen then euen then in this gulph of his sorrowes and whirlepole of despaire his faith made him not to faint and therefore hee brast forth in the midst of these his vnspeakeable calamities outward and terrors inward Though he kill me yet will I trust in him So that great is the power of faith in desperate cases and therefore being so victorious it cannot be lost VII From the recouery of godly men from vnder their falls when they haue beene so wounded as their wounds haue stunke and beene corrupted as Dauid speaketh Fearefull were the falls of Dauid and Peter but neither of them fell finally for they recouered neither fell they totally for Dauid in Psalme 51. 11. speaketh as he that had as yet Gods Spirit and had not vtterly lost it for he prayeth God not to take his holy Spirit from him He saith not Giue me but Take it not from me And as for Peter it is cleere that Christ prayed for him that his faith should not faile as not finally so not totally Luk. 22. 31. For a true Beleeuer in the day of his conuersion hath a new birth Ioh. 3. 3. and his state is compared to a resurrection and is called the first Resurrection Reu. 20. 6. Now if a man truly regenerate could wholy lose his faith and godlinesse and yet after returne againe by repentance besides his first birth and first resurrection there would bee so many births and resurrections as there be falls and risings againe but the Scripture speaketh but of one spirituall new birth and here of one resurrection and not of moe new births and resurrections for the first new birth they cannot lose for the seed of God doth remaine in them 1. Ioh. 3. 9. and the second death which is damnation hath no power on him that hath part in the first Resurrection Reu. 20. 6. But if such a one could totally and finally fall away it should haue power on him and he could not rise againe vnto newnesse of life Therefore the truely Regenerate though they fall yea and that sometimes fearefully yet fall they not totally nor therefore can fall finally VIII and lastly From the sentence of the holy Ghost vpon all those which finally apostate
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