Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	james_n	justify_v	1,807	5	9.1108	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

these three meanes is Aug. l. 2. in Iulian c. 8. imparted vnto vs. First by the lauer of regeneration in which all sinnes are remitted Then by wrastling with vices from whose guilt we are absolued Thirdly when our prayer is heard by which we say forgiue vs our trespasses Finally S. Iames Do you see that Iac. 2. v. 24. by workes a man is iustifyed and not by fayth only which as I haue declared aboue cannot be vnderstood of outward Gen. 15. v. c. Rom. 4. v. 9. but of inward iustification before the face of God of that wherin Fayth doth iustify yet not only not alone Of that wherein Abraham was iustifyed when it is sayd of him Abraham beeleued and it was reputed to him to iustice the chiefe place which D. Whitaker M. Abbot and their confederacy so often alleadge for their true iustifying and internall VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. VVhitak in his preface to the reprehens p. 4. Cent. 2. c. 4. Colum. 71. Sciendum est esse eam adulterinā Fayth In so much as many of the Lutheran and Zuinglian Protestants either traduce that saying of the Apostle or discard the whole Epistle out of the Canon of holy Scripture by reason he disputeth heere so mightily against them For this moued Luther to account it no better then an Epistle of straw in comparison of the Epistles of Peter and Paul as Whitaker after impudent denyalls was constrayned to confesse by finding an old edition wherein Luther disgorged that blasphemous paralell that poysoned speach which his whelps the Magdeburgian Centurists licking vp after him cast forth in this manner It is to be vnderstood that that is a bastard or an adulterous Epistle Among other reasons they alleage this Because against Paul and against all Scriptures the epistle of Iames ascribeth Iustice to works and peruerteth as it were of set purpose that which Paul argueth out of Genesis that Abraham was iustifyed by only fayth without workes and auoucheth that Abraham obtayned iustice by workes Rom. 4. Gen. 15. Cent. 2. c. 4. Colum 71. Cent. 1. c. 4. Colum 54. Pomeran ad Rom c. 8 Musculus in locis cōmun c. de iustific num 5. p. 271. Vitus Theod. in annot in nouum Testam p. vltim Illiricus in praf Iac. Rom. 4. And in the first Century The Epistle say they of Iames swarueth not a little from the Analogy of the Apostolicall doctrine whereas it attributeth iustification not to only Fayth but to workes and calleth the Law a Law of liberty 4. Pomeran another Lutheran of singular fame among them accuseth S. Iames of no lesse then three notorious faults heerin First of making a wicked argument Secondly of concluding ridiculously Thirdly of cyting Scripture against Scripture Wolfgangus Musculus also a famous Zuinglian rebuketh S. Iames That he alleadgeth the example of Abraham nothing to the purpose c. He confoundeth the true and properly Christian Fayth which the Apostle euer preacheth with that which is common to Iewes and Christians Turkes and Diuells c. and setteth downe his sentence so different from the Apostolicall doctrine The like is affirmed by Vitus Theodorus once preacher of Norimberge and by Illyricus a great Sholler of Luther who ioyne with vs against their owne sect-mates the Caluinists and all English Protestants in these two poynts First that S. Iames cannot be expounded of fayth outwardly professed but of the inward Christian fayth Secondly that Fayth alone doth not iustify according S. Iames but workes also in the same sense as S. Paul attributeth iustification to Fayth Therfore Luther boldly confesseth a contradiction betweene them which cannot be Luth. in collo conutualib latin tom 2. de libris noui Test. Idem in c. 22. Genes reconciled Many saith he haue taken great paines in the epistle of Iames to make it accord with Paul as Philip endeauoureth in his Apology but not with good successe for they are contrary faith doth iustify faith doth not iustify c. In another place he hath these wordes Abraham was iust by fayth before he is knowen such an one by God Therfore Iames doth naughtily conclude that now at the length he is iustified after this obedience for by works as by fruits faith and iustice is known but it followeth not vt Iacobus delirat as Iames dotingly affirmeth Therfore the fruites do iustify From whence we also gather that the spirit of our English Reformers is different from the spirit of Lutherans from the spirit of Zuinglians and so one of them a lying spirit in a capitall point in receauing the epistle of S. Iames for Canonicall and conteyning the true doctrine of the Apostles which they contemn● as apocriphall and varying from the Apostolicall doctrine in a substantiall article of fayth 5. But these things I leaue and come backe againe to my former discourse After the example of Abraham he confirmeth it with another of Rahab saying Also Rahab the harlot was not she iustified by workes receauing the Messengers Rom. 4. putting them out another way And then he cōcludeth for euen as the body without spirit is dead so also fayth without good works is dead From which words these consequences may be manifestly drawn First as the body is a true body depriued of the spirit of life so fayth may be true fayth bereft of the life of Charity although dead fruitles without vigour force or actiuity to iustify as the body is dead without Iac. c. 2. v. 25. the soule Secōdly the spirit is not any outward effect only or sign of life but the true inward forme which giueth life to the body no more are works the effects only as Whitaker Ibidem v. 26. calleth the manifestations of righteousnes but the true causes also therof They do as Hugo commenteth vpon that passage by the works the fayth was consumate perfect Faytlr declare it augment and consumate it Yea they giue it the life VVhitak in his answere to M. Camp 8. reason Huge in illum lo●ū Iac. c. 2. v. 22. efficacy both of the first and second iustification for if we vnderstand by workes the spring or fountaine from whence liuely workes proceed whch is Charity they formally impart to Faith the first life efficacy of Iustice If other actions operations which flow from Charity they meritoriously attribute the second life of iustification which is the augmentation perfection and full accomplishment of the former S. Ambrose interpreteth them of the fountaine and first life explicating those words of the Apocalyps I know thy workes that thou hast the name that thou liuest thou art dead He hath the name that he liued that Ambr. in c. 3. Apo. is the name of a Christian but he was dead because he had not the works of fayth which is Charity c. as the body is dead without the soule so also if all good things we seem to haue they are

Charity good workes or vertuous life agreable to his fayth Therefore Maldonate had great reason to cōmend this as an excellent place against all them that hold Fayth alone to be sufficient for saluation 4. The second argument is taken out of S. Iames his Epistle which was as S. Augustine sayth specially directed against the erroneous maintainers of only Fayth and contayneth many passages cleane contrary to our aduersaryes assertion as if a man sayth he hath fayth but hath not workes shall Fayth be able to saue him Likewise Fayth also if it haue not workes is dead in it selfe And Yee see that by workes a man is iustifyed not by fayth only Whitaker replyeth that S. Iames treateth of an idle faygned fayth But this is euidently false for he treateth of the fayth of Abraham much renowned in holy Scripture of that fayth of his which was consummated by his works which togeather with works did iustify him before God which must needs be a true fayth for a counterfeit fayth had neuer beene commended by the holy Ghost nor byn sayd to be consummated by workes much lesse could it iustify before the face of God Againe what needed the Apostle labour so much to proue that a faygned and counterfeit fayth nothing auayleth to the gayning of Saluation when none of those Christians against whome he wrote euer imagined any such matter And demaunding thou beeleuest that there is one God how could he haue answered thou dost wel if with a counterfeit Fayth he had belieued which had been rather hypocrisy then well doing Another euasion therefore both he Doctour Fulke and Doctour Abbot deuise that S. Iames speaketh of Fayth outwardly professed which declareth vs iust in the face of men not of inward fayth whereby we are iustifyed before the sight of God But by the same argument this is also refuted for the beloiuing in God is inward fayth Then Abrahams fayth there mentioned was iustifying fayth in the ●ight of God that alone did not iustify him but workes consummated they perfected not another but the same Aug. l. 21. de Ciuit. Dei c. 26 l. de vnic Bapt. c. 10. Cyril l. 10. in Ioan. Chrys hom 2. in Gen. hom 2. in ep ad Philemon Hier. in c. 5. ad Gal. tom 2. in Apol. ad Pamm● c. 2. Aug. l. 83. q. q. 76. Aug. l. de fide operi c. 14. iustification therefore they also perfected the iustification before God or fayth alone performed it which the Apostle denyeth And thus S. Augustine S. Cyrill S. Chrysostome and S. Hierome vnderstand S. Iames of true Fayth which they also teach not to be auailable to saluation without other vertues Likewise it is cleare that S. Iames taketh Fayth in the same sense S. Paul did when he taught that a man is iustifyed by fayth for which cause S. Augustine noteth that he tooke the same example of Abraham which S. Paul vsed purposely to disproue the peruersity of some who misconstruing S. Paules meaning pleaded the sufficiency of fayth alone of which see S. Augustine in his booke of Fayth and Workes where he auerreth that because this opinion of only fayth sprung vp in the dayes of the Apostles therefore S. Peter S. Iohn S. Iames and S. Iude in their Epistles directed their intent specially against the same earnestly auouching that Fayth without workes auaileth nothing By which it is manifest that S. Iames the rest spake not of the outward profession but of the inward fayth and beliefe of the hart to which S. Paul with charity attributeth iustification or els they all roued from the marke and disputed in vaine or S. Augustine the most faythfull Herald of all antiquity vtterly mistaketh the scope of their intention 5. My third argument I frame in this manner The Protestant who by fayth is iustifyed may after fall into fornication adultery and other damnable sinnes or not He will not seeke to perswade vs that he cannot fall into any sinne for that were to broach a new the Iouinian heresy which S. Austine S. Hierome haue long Aug. ep 29. de haer c. 82. Hier. l. 1. co●t Iou. since buryed in the lake of hell Fall then he may as experience teacheth of sundry forward Protestants Ministers also arraigned condemned for their villanies in this kind Wel thē suppose they may sinne I aske whether falling into these horrible crimes they loose their true fayth which they had before ● retaine it still To graunt that they loose it is to make all sinners not only grieuous offenders but either Atheists Heretikes or Infidells also for he that is bereft of Fayth must needes be infected with Atheisme Heresy or plaine Infidelity It is to deuide and separate them from al vnion with Christ and to cut them off with Wicliffe from being members of the Church it is to depriue them of the patronage of Christs imputed righteousnes or not imputing their sins and to make them sinne like misbeleeuers to death and damnation for Christ couereth not the sinnes of any according to them but of the faythfull only it is against the common axiomes of Fulke Whitaker and their followers who ween that true fayth once gotten can neuer be lost the print thereof according to Caluin can neuer be blotted out of the harts of Gods elect To hold that they still retaine their true fayth notwithstanding they wallow in Cah● l. 3. instit c. ● §. 11. these sudds of vncleanes that their fayth alone doth iustify them is to hold that they still abyde in the state of saluation and may inioy the kingdome of heauen if they should chance to depart in that wretched case which is quite contrary to the Apostle Do not erre neither fornicatours nor seruers of Idols nor aduowterers nor the effeminate 1. Cor. 6. v. 9. 10. nor the lyers with mankind c. shall possesse the kingdome of God I know the iuggling they vse to delude this argument is that in thes sinners fayth is darkned during that tyme like the Sunne ouercast with clouds like the fire couered with the ashes like the tree in winter bereaued of her blossoms But all these exampls warre against them for the tree in winter is truly a tree enioying her vegetiue life the fire raked vp is perfect fire the Sun ouerclouded looseth not the beames of his naturall light although they be hindred from shining vnto vs. Therefore the darkened and Caluin in An ●id ad Canonem 28. sess 6. in Concil Trid ●ffirmeth Particulam aliquam vitiae fidei manore inter grauissimos lapsus couered fayth of the adulterer is true fayth perfect in the nature of fayth looseth not any motion of life or beame of grace which is due to fayth and if that alone be sufficient to iustify remayning in the adulterer it affoardeth to him the benefit of iustification and by necessary consequence also of saluation for no winter barrenes no embers or

in heauen Which words Valentine and Apollinaris misconstruing gainsayd the miste●ry See Medina introduct in ● p. q. 3. Th●op in hunc loc of Christs Incarnation and would needs haue his flesh to haue descended from heauen as his manhood after ascended thither Neyther did they want semblance of places the card of Protestancy to direct them for matching this text with another of S. Paul to the Ephesians they found coherence He that descended the same is also he Ephes c. 4. v. 10. that is ascended And least the obscurity of either might darken their vnderstanding they opened them both by this plaine obuious and euident sentence Primus homo de ● Cor. 15. v. 47. terra terrenus Secundus homo de caelo caelestis The first man of earth earthly the second man of heauen heauenly 19. Let our Ghospellers vaunt as long as they list of the perspicuity and patronage of Scripture neuer can they bring in any controuersy whatsoeuer so many in their behalfe or one so cleare a place as this Or if they could might they not be blinded might they not be inueigled as these impes of Satan were M. Fields opinion is they might We confesse sayth he that neyther conference Field l. 4. c. 19. pag. ●●4 of places nor consideration of the things precedent and subsequent nor looking into the originalls are of any force vnlesse we find the things which we conceaue to be vaderstood and meant in the places interpreted to be consonant to the rule of fayth And this rule of fayth as he further teacheth must be tryed Field l. 4. ibid. pag. 242. eyther by the Generall practise of the Church the renowned of all ages or the Pastours of an Apostolicall Church Which to omit all other examples is clearly seene in the Translatours of our English Protestants Bible Who although they had skill in tongues studied Scriptures ransacked Originalls examined places yet rouing from the marke M. Field prescribeth most pitiously erred in their vulgar Translation Witnesse hereof 20. D. Reinolds who disputed against it in his Maiesties Rein. in the Conference at Hampt Court p. 45. 46 c. Burges in his Apol. sect 6. Carleile in his booke that Christ went not downe to Hellp 116. 144. Broughton in his epistle to the Counsel presence at Hampton Court M. Burges a man of the same sect who affirme●h That the approued English Protestant translation hath many omissions many additions which sometyme obscureth sometyme peruerteth the sense M. Carleile another brother of this disordred crew hauing discouered many faults in the English Bible of them inferreth That the English Protestants in many places detort the Scriptures from their right sense and shew themselues to loue darknesse more then light and falshood more then truth They haue corrupted and depraued the sense obscured the truth deceaued the ignorant and supplanted the simple Likewise M. Broughton one of the chiefest Linguists amongst our late Precisians who not many yeares ago wrote an Epistle to the Lords of the Counsell which is yet extant desireth them to procure speedily a new translation Because that quoth he which is now in England is full of errours And in his aduertisment of Corruptions he denounceth to the Protestant Bishops Broughto● in his Aduert to the Bishops That their publike translation of Scripturs into English is such as it peruerteth the text of the old Testament in 848. places And that it causeth millions of millions to reiect the new Testament and to runne to eternall flames 21. So that if these rare men furnished with so manifold helpes endued with the knowledge of sundry tongues guided by their owne rules to attaine the right sense and meaning of holy write and allowed by publike authority to translate the same swa●ued notwithstāding sunke into the gulfe of such detestable errours what shall we thinke of others of meaner talents What hope can any one haue not to stray in this vast wildernes of conferring places And if the English Bible which now is commonly read in Churches and expounded in pulpits be euery where stayned with the spots of pestilent and pernicious falshood in what wofull case are they who credit it as the Oracle of God They who repayre vnto it as to the treasure of life the touchstone of truth They who neither vnderstanding the Greeke Latin or Hebrew ought to appeale in all doubts of fayth to the high Tribunall of this corrupted Iudge Whose sentence as their owne Ghospellers testify is depraued obscured detorted from the right sense deceaueth the ignorant supplanteth the simple peruerteth the text in so many places as it carrieth millions of millions to eternall flames Open therfore your eyes my beloued Countrymen and see in what daunger you liue daunger of receauing the doome of falshood the sentence of death in lieu of the soueraigne verdict of Gods sacred truth 22. Since the first edition of this worke was published I haue seene a certaine abrupt and broken answer secretly spread abroad to many of my former arguments the summe whereof is this That there is a great difference beweene the word of God and man for the later filleth the eare with the sound and the hearers mind with a like conceit cleare or obscure conformable to the signification it beareth but the word of God worketh not only in the eare immediatly but also in the Certaine shifts of the aduersaries refuted hart in such sort that although the exteriour word be darke and ambiguous yet by interiour inspiration it may produce a cleare conceit of the thing signifyed in the hearers mind By which means sayth this Respondent the spirit of God speaking in his diuine word and working interiourly in the hart is the supreme rule or Iudge of all Controuersyes By which meanes it heareth vnderstandeth explaineth and compelleth the Appellants to receaue th● sentence giuen By which meanes it causeth infallible certainty vttereth it selfe clearely manifestly condemneth the guilty persons and performeth such thinges as are necessary to the office of a Iudge So he Yet all in couert not deeming his reply polished inough for open view because our question is not what God may do or what his inspiration may produce but what he ordinarily doth and whome he hath established his ordinary Iudge in determining debates what publicke and vniuersal rule what infallible ground or foundation we haue of our beliefe which we ought to follow to which others are bound to submit themselues and by which we are alwayes directed the right way of Truth This is not as I haue shewed the outward word or the inward working of the holy Ghost in the harts of euery particuler man 1. Because the faythfull cannot without some other particuler help be infallibly assured of that inspiration or working of the holy Ghost whether it be naturall or supernaturall from God or not they cannot be infallibly assured that they truly conceaue the sense reuealed and belieue it a right

Church are certain publik notes and known signes by which the spouse of Christ is euidently marked and discribed vnto vs. Then it is true that we also acknowledg a supernaturall help or inward working of the holy ghost to belieue the Catholik Church and all the articles she proposeth yet in a farre different manner from that which our sectaries pretend for we require the interiour working to moue our will and eleuate our vnderstanding to belieue the mysteries already reuealed our sectaries require it to reueale the very mysteries which are to be belieued we to receaue the expositions of Scripture publikly and vniformily made by the diuine interpreters they priuatly to expound and particularly to interpret the scriptures themselues We haue moreouer prudentiall motiues or arguments of credibility prudently to induce vs to those acts of faith they haue no such arguments but of the contrary side many reasons to distrust their priuat spirits We besides the inward vnction and outward letter haue the safe-conduct of a common publike and inerrable directour they haue no other publik and outward guide then the bare letter subiect to a thousand false constructions Ours is the spirit of peace and vnion vniting vs all in the same belief theirs of strife and dissention making them infinitely to vary in poynts of faith Ours of submission theirs of presumption Ours inclineth vs to obey and humbly imbrace theirs proudly to iudge and peremptorily to conrroule the true preachers doctrine So that the heauenly inspiration which we allow hath not any linke of affinity with their priuate spirit THE SECOND CHAPTER WHEREIN All that which D. Reynolds D. Sparkes and M. Whitaker deuise to bolster their former Position is refuted BECAVSE so many windinges crosse-wayes occur in this wild desert of scanning words vnfolding texts and searching originall fountaynes our Aduersaries striue to assigne some lines to lead vs aright in this maze of difficulties D. Reynolds and D. Sparkes prescribe not only search but deligent Rein c. 2. diuis 2. p. 60. 62. Sparks pa. 246. c. Ioan. 5. v. 36. Mart. 7. v. 7. Iac. 1. v. 5. search and earnest prayer to God Of the one it is sayd Search the scriptures c. and they shall be opened vnto you Of the other If any of you want Wisdome let him aske it of God c. and it shall be giuen him Soueraygne helpes I graunt but no assured rules For how many haue troden these pathes who wandered and miserably perished amongst the briars of errour Pelagius Photinus Eunomius prayed earnestly and most diligently searched the Canon of Scripture who vented notwithstanding infamous heresies 2. M. Reynolds replyeth that the fault of these and others ●rring must be Not in conferring places most diligently but not in conferring them d●ligently inough In not praying as they Rein. c. 2. diuis 2. p. 60. p 45 1. Ioan c. 5. v. 14. Rom. c. 12. v. 13. should and searching as they ought in the spirit of fayth and modesty But you that carpe so often at the Schoolemens Quiddi●es what meane you now by this nice distinction betweene most diligently diligently inough Or what degree of diligence attribute you to that which is inough aboue the superlatiue exactnes of that which is most Further what do you vnderstand by searching as they ought in the spirit of Faith and modesty Doe you thinke it necessary the Collatour should belieue the thing he searcheth before he beginneth to search To what end then doth he search And what shall he do who belieneth not or doubteth of the matter But not to demure in these deep subtiltyes or meere fooleryes rather who can tell I beseech you when he prayeth in fayth and modesty as he should When he vseth diligēce inough in searching as he ought Or how can others be warranted who they be that performe these thinges Is not this as hidden as intricate as inscrutable as the truth of Gods word for which we labour I thinke you suppose S. Iraeneus S. Cyprian S Ambrose S. Chrysostom S. Hierome S. Augustine prayed to God weighed his word in fayth modesty as they ought By what meanes then swarued they so farre from the true sense of Scripture as to be spotted with so many The Centurie writers Cen. 2. 4. 5. wennes and warts as you call them of superstitious Popery to wit the Sacrifice of the Masse Inuocation of Saints Free-will Merit Purgatory Prayer for the dead c You will answere againe They fayled in their prayers slacked of their diligence when out of the pure fountaines of holy Write they deriued these Romish dregs Well let it be they failed at least your late reformers Luther Caluin Beza c. failed not They prayed in fayth and modesty they marked they examined Scripture as they ought How commeth it then to passe they haue not obtained so much wisedome from God as to agree in their exposition How do they who follow the right rules of interpreting Scripture vary so infinitly as to dissent in aboue 80. seuerall expositions of these foure wordes This is my body which Claudius de Xainctes reckoneth Xainct repet 1. cap. vltimo vp besides innumerable other most irreconciliable iarres 3. I know not with what brasen face or steeled conscience D. Field and M. Sparkes depose That these their diuisions are imaginary and meerly accidentall not in points fundamentall Field in his appendix 1. par pag. 23. 24. Sparkes in his answere to M. Iohn Albins not in matters necessary to saluation Wheras they differ in number of Sacraments nature of the Church essentiall manner of her gouernement in the article of Christs descension into hell of his Passion Mediation of his equality with his Father our regeneration by Baptisme Iustification by fayth as I shall by Gods grace discouer heereafter And if these be not fundamentall points what points will you make fundamentall Or if your diligence your prayer with other helpes may mislead you in these why not in others Why define you not what articles they be in which yee are freed from errour Are you all priuiledged not to faile in fundamentall points can no man tell nor your selues accord in what points your priuiledge consisteth 4. For answere O thou Protestant are they fundamentall points which make men forfait their saluatiō which carry millions of millions to eternall flames Then whosoeuer Broughtō vb● supra imbraceth your English translation of the Bible differeth as I haue proued from his owne companions in pointes fundamentall Are they fundamentall pointes which are necessary to be belieued And All points necessary to be belieued as M. Whitaker strayneth out of S. Augustines VVhitak c. 1 q. 4. c. 4 pa 29● wordes so cleare in Scripture as they cannot be mistaken You square among your selues in pointes fundamentall some assigning these some others to be essentiall capital and necessary to be belieued Nay you vary in so plaine and perspicuous points

contrary As quoth he a man vpon the top of a high tower is afraid to fall and trembleth to thinke therof when notwithstanding being inuironed with the battlements he is without danger of falling not afrayd that he shal fall so the true beleeuer trembleth with the horrour of the conceit of falling away from God knowing the end of them to be most vnhappy that so do when yet he reposeth assured trust in God that being compassed about with his protection and dwelling vnder his defence he himselfe shall be preserued for ●uer What miserable stuffe is heere Will men otherwise prudent otherwise wary iudicious hazard their soules with such palpable iuglers Vpon such open and manifest cheating trickes For if the battlements be so high strongly layd that one cannot ouerturne if he would the feare proceedeth meerly from the deceaueable fancy and imagination of the mind such as often surpriseth vs in our sleep without any cause or ground at all But heere in our case the feare ariseth not from the meere conceit or troubled phantasy but from the perill and danger of the thing it selfe from the danger we are in of Psal 2. v. 12. Apoc. 3. v. 11. Rom. 11. v. 20. 21. loosing our saluation if we do not worke and liue as we ought Heer God doth not warne vs to apprehend discipline least the imagined horrour or thought of perishing afflict our harts but least our Lord be wrath and we perish out of the iust way least another take and bereaue vs of our crowne least we be cut off as the naturall boughes the nation of the Iews who were not abandoned by meere apprehension but truly and really cut off from Christ therefore he putteth vs in feare of the like separation otherwise these graue and earnest admonitions should be rather foolish iests or idle scoffes then heauenly counsayles and aduises from God For as it were a foolery to warne him who securely sleepeth in his bed and feareth the skirmish of warre the dangerous swimming or flying in the ayre of which he dreameth to beware he be not killed by his enemyes be not drowned in the sea or dash not his head against a wall And that I may insist in his owne example as it were a meere vanity seriously to bid him take heed he fall not who by reason of the battlements could not expose himselfe to any danger of falling so a vanity it were and foolery also in these diuine watchmen or sētinells of God to put vs in feare of loosing that which according to Protestants we cannot loose Away then with this base trumpery away with these ridiculous examples more agreable to the bench of Montebankes to beguile the simple then befitting the chayre of Doctours the seat of Abbot in his defence c. 3. VVhitak l. 8. aduers Duraeum fol. 620. Rom. 11 v. 33. 2. ad Tim. 2. v. 10. Aug. l. 6. hypogn c. 7. 2. Tim. 2. v. 9 August tract 12. in Ioan. Aug. l. ● hypog c. 8 August l. de corrept gra c. 13. Bernard serm 1. in Septuag Professours and professours of Diuinity to instruct the vnlearned I keep on my course 4. Another Argument which we propose is that no man can be certaine of his saluation according to Protestants vnles he be certayne also of his eternall election and predestination But this the Apostle recounteth among the most hidden misteryes and secrets of God Odepth of the riches of the wisedome and of the knowledge of God how incomprehensible are his iudgments and his wayes vnsearcable For who hath knowne the mind of our Lord or who hath beene his Counsailour Againe The sure foundation of God standeth hauing this seale Our Lord knoweth who be his By the sure foundation the best Interpreters vnderstand the decree of God the predestination of his elect which he hath sealed vp as a hidden secret reserued only to himselfe Our Lord saith S. Augustine knoweth who remaine to the crowne who remaine for the fire he knoweth in his flowre the wheate he knoweth the chaffe he knoweth the seed he knoweth the cockle And none but he Therfore he writeth in another place Let no man glory let no man despaire for our Lord only knoweth who be is And againe Who among the multitude of the faithful as long as he is conuersant in this mortality may presume that he is in the number of his predestinate Who saith S. Bernard can affirme I am one of the elect I am one of the predestinate to life I am one of the number of the children Certainty truely we haue not the confidence of hope solaceth vs. S. Prosper and S. Prosper ad 12. obiect Vincent Greg hom 38. in Euang Gregory affirme the like If these men if S. Bernard had no certainty if S. Augustine were ignorant of his election how do Protestants arrogate the knowledge heerof If it seemed so vnsearchable to that heauen-rapt Apostle S. Paul how do earth-creeping Ministers attaine vnto it If God hath sealed it with his owne signet how do they enter his secrets how breake they vp his seale without his particuler warrant 5. Our Aduersaryes answere to this argument and to the authority of the Fathers That no man by any apprehēsion or light of flesh and bloud can say I am one of the elect I am one of the predestinate no man by iudgment of reason or humane Abbot cap. 3. sect 11. f. 331. sect 12 fol. 337. VVhitak l. 8. aduers Duraeum knowledge can conceaue it yet by ordinary fayth God doth ordinarily in some measure or other reueale the secret of his election vnto the faythfull Lesse fayth then had S. Paul lesse S. Augustine lesse S. Bernard lesse Iob and King Dauid then euery ordinary Protestant to whome this secret was not at the least by ordinary fayth euer opened or disclosed Againe no article of our beliefe not Christ crucifyed not his Incarnation Passion and Resurrection are knowne vnto vs Matt. 16. v. 17. 1. Tim. 3 v. 16. Coloss 1. v. ●3 6. ●7 ●8 August vbi supra by any other meanes then by the light of Fayth Flesh and bloud as Christ sayd vnto S. Peter hath not reuealed this vnto vs. And yet S. Paul writeth of them That they are preached manifested and made knowne to vs that the secret decree of predestination is hidden and vnknowne Therefore he auerreth it to be hidden and vnknowne by the ordinary illustration of fayth by which the former mysteryes are only manifested and knowne and of which S. Augustine must needs be expoūded who doth not say Who among the carnall or fleshly men guided by sense or reason but who among the faythfull that is by the ordinary beames of Fayth may presume that he is predestinate neither can it euer sincke into the brayne of any but some brainsicke Minister that either he or S. Bernard or any other Father should so earnestly inculcate the vnknowne certainty of our election to sense reason or

sinned in thē he shal dye Can there be more cleere testimonyes 5. Neuertheles if any simple and bewitched Sectary should be so miserably inueagled by the charming Ministers Zanchius ep ad Misc testifyeth this of a Geneuian Protestant Luc. 8. v. 13. Ezech. 28. v. 12. Greg. l. 32. mora c. 28. alias 24. 25. Basil in psal 32. Hier. in c. 3. Ozee Damas l. 2. de fide c. 3. Prosper de vita contempl c. 3. Anselm in l. de casu Diabol c. 4 17. 27. as one in Geneua was by Caluin who openly protesteth That if S. Paul should preach at the same tyme with Caluin he would leaue Paul giue eare to Caluin So least any beguiled soule should rather follow the constructiō of some glosing Fulke then the playne text of Ezechiel of S. Peter the assertion of S. Paul I will add heereunto the testimony of Christ that his authority may outcountenance the follyes of their greatest Rabbyns Our Sauiour speaking of some who with ioy receaue the word and haue no roots giueth the reason heereof saying Because for a tyme they beleeue and in the tyme of tentation they reuolt Which beliefe of theirs Christ compareth notwithstanding with the liuely fayth of such as bring forth a haruest of fruit therfore it was not dead counterfeit for that short tyme in which with ioy they beleeued receaued the word 6. Besides Lucifer was once iust when he was the signet of Gods similitude full of wisedome perfect in beauty when he walked in the midst of fiery stones as S. Gregory collecteth out of those places with whome S. Basil S. Hierome S. Iohn Damascen Prosper and S. Anselme accord in the same opinion Iudas also sayth S. Hierome was once a good tree And Adam without doubt in the state of innocēcy was likwise good Yet the former two eternally perished and the later for a tyme was wholy depriued of the seed of Grace So was King Dauid in the tyme of his adultery and murder Saul was once a iust man when the holy Ghost commended him as chosen and good King Salomon was highly in the 1. Reg. c. 9 v. 2. 2. Reg. 12. v. 25. Cypr. l. 1. ep 5. August l. ●2 cont ●aust c. 28 Bern. epist 42. ad Henric. Archiep. Luc. 8. v. 13. fauour grace of God when he was styled by the name of Amabilis Domino amiable to our Lord because our Lord loued him yet the one of them dyed after reprobate as the Scripture doth insinuate the other is also thought to be damned by S. Cyprian and by S. Augustine much doubted of by others S. Bernard egregiously argueth and conuinceth this matter out of that passage of S. Luke They beleeue for a while but in tyme of tentation they depart From whence sayth he and whether do they depart From fayth truly to infidelity Againe I aske Could they be saued in that fayth or would they not If they would not what iniury to our Sauiour or what delight to the tempter that they depart from hence where no saluation is For neither doth our Sauiour desire any thing but saluation nor the malignant spirit enuye at any thing but saluation But if they could how are they either without Charity as long as they are in that fayth when without charity saluation cannot be had or forsaking fayth do not also forsake charity when as charity and infidelity cannot stand togeather Some therfore reuolt from fayth because verity auoucheth it and by consequence from saluation because our Sauiour rebuketh it From whence we conclude that from Charity also without which saluation cannot be obtayned Hitherto S. Bernard victoriously writeth in our behalfe with such perspicuity of wordes as receaueth no glose with such pregnancy of reason as admitteth no reproofe 7. Moreouer we are often exhorted to stand stedfast in our calling to remayne constant to the end least Apoc. 3. v. 11. 2. Ioan. v. 8. 1. Cor. 10. v. 12. 2. Tim. 2. v. 5. Rom. 8. v. 17. Matth. 10. v. 22. we loose the goale of euerlasting blisse As Hold that which thou hast that no man take thy crowne S. Iohn againe Looke to your selues that you loose not the things which you haue wroght S. Paul He that thinketh himselfe to stand let him take heed least he fall It is possible then for a mā so to fal as he may wholy fall away from God and be depriued of his crowne or els these admonitions were to no purpose to as little these conditionall propositions He that striueth for the maistery is not crowned vnles he fight lawfully If we suffer with him that we may be also glorifyed with him He that shall perseuer to the end he shall be saued If whosoeuer hath the grace of God shall fight manfully shall be sure to suffer with Christ sure to perseuere to the end Wheerin if you expect the sentence of the most a Calu. instit l. 3. c. 3. §. 10. faythfull herald of all antiquity Of b Doctor Coued in his booke against M. Burges the chiefest Doctour that euer was or shal be excepting the Apostles Of c yr Edwar Hob. in his Counter pag. 8. August de correp gra c. 13. Aug. l. 11. de ciuit Dei c. 12. Abbot in bis defence c. 3. sect 12. pag. 337. that marble-piller that glorious Saint that euer admired Augustine he sayth It is to be beleeued that some of the children of perdisiō receauing not the guift of perseuerance vnto the end do begin to liue in faych which worketh by Charity for a time do liue faithfully and iustly and after fall And in another place Although quoth he holy men are certaine of the reward of their perseuerāce yet of their owne perseuerance they are found vncertaine For what man can know that he shall perseuere and hold on in the action increase of iustice vnto the end vnles by some reuelation he be assured therof from him who of his iust but secret iudgment doth not inform all men of this matter but deceaueth none To which M Abbot replyeth as before that we haue no certainty or assurāce of these thinges by apprehension or light of flesh and bloud by sense reason or plaine appearance but by fayth c. Neither is there any necessity to restraine S. Augustines wordes to extraordinary reuelation No Why doth S. Augustine then expresly exclude not only the natural knowledge of sense reason but the supernaturall intelligence of ordinary fayth affirming them to be so vncertaine of their own perseuerance as they are certaine of the reward therof but they are certaine of the reward not by reason or plaine appearance but only by assurance of fayth Therefore they are vncertaine whether they shal perseuere euen by the sam knowledg which proceeds from fayth neither can they possible know it vnles they be enlightned aboue the course of ordinary belieuers Secondly S. Augustine discourseth there of holy men indewed