distinction of veniall and mortall sinnes Prou. 24. 16. A iust man falleth seuentimes and riseth vp againe Ergo Men may commit sinnes veniall and yet remaine iust Answ Here is no proofe that these falls or sinnes are not mortall in themselues For that a iust man sinning remaineth iust is not from the nature of the sinnes which he doth fall into but from the state of adoption and Gods mercy which giueth him grace to repent which is here to bee vnderstood by his rising againe God accepting of him in Christ through whom he is accounted iust and in whom all his sinnes are veniall XXXI Proposition Of keeping Gods Commandements THe question is not of man before his fall for he could then The state of the question keepe them nor of man in corrupt estate for hee cannot keepe them being altogether wicked and euill as before is proued nor of man in state of glory being in all perfection and able perfectly to doe the will of God But the question is of man regenerate in the state of grace as he here liueth going on by Gods assisting grace vnto the perfection in glory Neither is the question here of any kinde of keeping for the regenerate man in diuers respects may bee said to keepe Gods commandements First Imputatiuely in Retract lib. 2. cap. 19. Christ who is our Wisedome Righteousnesse Sanctification and Redemption and through whom we are pardoned To this fitteth that of Saint Austin All the commandements are then reputed done when that is for giuen which is left vndone Secondly in respect of his will God hauing giuen him a will and hearty desire in sinceritie to keepe his commandements and then in his mercy accepting the same will for the deed Thirdly in respect of his endeuour and carefull striuing in all good conscience to frame his life after these commandements so keeping them according to the measure of his grace receiued Fourthly comparatiuely in respect of others who liue loosely without care and conscience of obedience A godly gracious person in respect of such may be said to keepe the commandements Lastly in respect of his integritie of heart to one commandement as well as to another and to all and euery clause of euery commandement at all times without sinister regard according to his knowledge and power of diuine grace giuen to assist him therein Of such kinds of keeping is not the question but it is this That a regenerate man by assistance of Gods grace is able to obserue all and euery commandement of God in euery part at all times in thought word and deed perfectly as God in his Law requireth of him Confuted by their owne Bible 1. IT maketh all to haue sinne in them 1. Ioh. 1. 8 10. If we say Prou. 20. 9. we haue no sinne we deceiue our selues If we say we haue no sinne we make him a lyer Now here in the word wee is vnderstood Saint Iohn the beloued Apostle as well as others So Iames saith In many things we offend Iam. 3. 2. and Where sinne is there is the transgression of the Law 1. Ioh. 3. 4. And they that sinne keepe not perfectly the Law II. It maketh iust men imperfect and offenders against the Law Eccles 7. 21. There is no iust man in the earth that doth good and sinneth not Prou. 24. 16. Seuen times shall the iust fall and rise againe This they themselues expound of sinne that a iust man sinneth oftentimes III. It affordeth vs a world of examples of most excellent men which haue offended and greatly transgressed the Law of God Adam made in perfection iust Noah holy Aaron righteous Iob zealous Dauid Ieremie the Prophet Saint Peter and other the Apostles also when they forsooke Christ IV. It bringeth in Saint Paul who was an Apostle who had beene rapt into the third heauen bewayling himselfe calling himselfe an vnhapppy man because of that sinne which yet remained in him which made him to doe the euill which hee would not and hindred him in doing the good which hee would doe and so repugning the Law of his minde and captiuing him in the Law of sinne which is in his members Rom. 7. 19 24. In like manner Iob cap. 9. 28 31. fearing all his workes for though hee should be washed yet saith he speaking of God Thou shalt dip me in filth and my garments shall abhorre me Lastly it teacheth the forme of the Lords Prayer wherein wee all and euery one are taught to aske dayly forgiuenesse of God which sheweth that wee all trespasse dayly against him Contraried by Antiquitie Ambros in Comment on Gal. 3. The commandements are such as it is vnpossible to keepe them Austin in Confess lib. 9. cap. 13. Woe be to the most commendable life that we can leade if thou Lord setting thy mercie aside shouldest examine it Bernard on Cant. Serm. 50. The commandements neither haue beene fulfilled in this life by any man nor can be And afterwards he saith that the Law exceedeth mans strength and acknowledgeth that God commanded things impossible not to make vs sinners but to humble vs. Gainesaid by their owne selues Doway in Annot. on Prou. 24. 15 16. saith that without imperfections no man liueth Rhemists on Matth. 6. 12. doe acknowledge that euery man though hee be neuer so iust liueth not without veniall sinnes Now hauing proued before that all sinne in its nature is mortall Therefore by this their grant all men sinne mortally when they sinne if that there were not remission through Christ Ferus in Act. 15. The Law is an impossible burthen for it requireth not onely the hand but the heart Secondly it conuinceth vs to bee sinners for wee doe all more against it then for it Aquinas saith in Gal. 3. lect 4. It is impossible to fulfill the whole Law and citeth for it Act. 15. 10. Scriptures obiected answered Phil. 4. 3. I can doe all things through Christ which strengthneth me Answ 1. All things must of necessitie be limited for Paul could not doe all things without exception Secondly they are to bee applyed to the all things which hee before spake of in the former verse that is to bee abased and to abound In all things saith he I am instructed both to be full and to be hungry both to abound and to suffer need Here we see the Apostle limits his all things to these kinde of things Thirdly herein cannot bee included the commandements for that the Apostle should here contradict himselfe For in Rom. 7. 18 19 20. speaking of the Law he professeth his inabilitie to performe that which is good Fourthly let it be granted that here the commandements are included as they would yet perfect obedience will not bee hence included For its one thing to be a doer and another thing to doe all in perfection A man may say hee is to doe and can doe all his Masters businesse Will it therfore follow that he so doth it as no defect euer at any time
fire from heauen Leuit. 10. 1 5. Vzzah of a good intent but touching the Arke was striken dead of God 2. Sam. 6. 7. The Bethshemites for but looking into the Arke were smitten dead to the number of aboue fifty thousand 1. Sam. 6. 19. The Israelites slaine in the Wildernesse 1. Cor. 10. For vnaduisedly speaking yea when it came from a vexed and exasperated spirit was Moses punished Psal 105. 32 33. he was not permitted to goe into Canaan which was a type of Heauen but hee must dye before euen Moses Now whatsoeuer sinne vnder the Law God punished with death or commanded to be punished by death the same without remission deserued eternall death For the first time that death is mentioned it is to bee vnderstood of death temporall and eternall due to all had not there beene a Mediatour betweene God and vs Gen. 2. 17. Fourthly it teacheth that Originall sinne which is lesse then any actuall sinne whether in thought word or deed is punished with death Rom. 5. 12. Now if the reward of this sinne be death then surely much more any other flowing from thence though it seeme to man neuer so small an offence deserueth death as the very consent of the minde to other euill doers among which boasters are reckoned is worthy of death Rom. 1. 32. yea and Commessations which we translate Reuellings wherein too many much delight is a sinne which keepes the doers thereof that they cannot obtaine the Kingdome of God Gal. 5. 21. Fifthly sinnes of ignorance vnder the law Leuit. 4. 2 13 27. had sacrifices appointed to make an atonement to God for them Now all sacrifices for sinne shewed that a man deserued death for euery such sinne Now if sinnes of ignorance deserue death what may all men think of such sins as Papists call veniall before-mentioned plainely forbidden by the Word of God Sixtly to commit adulterie is a mortall sinne but their Bible telleth vs that for one to see a woman to lust after her hath al-already committed adulterie with her in his heart Matth. 5. 28. And can any sinne seeme lesse then concupiscence of the heart suddenly arising by the obiect to the sight And yet Papists make wanton dalliances no sinne or as none in their account Seuenthly it sheweth that it is Christs bloud that cleanseth from all sinne 1. Ioh. 1. Now if euery sinne needs cleansing by his bloud then euery sinne in its owne nature is mortall in that it cannot be cleansed but by his death Contraried by Antiquitie Austin in Enchirid. cap. 79. speaking of sinnes which might seeme small saith They might bee thought very light but that in the Scriptures they are demonstrated greater then wee doe imagine But that the truth speakes it who would thinke saith hee that for a man to call his Brother foole is guiltie of hell-fire The ancient Fathers earnestly exhort to beware of counting any sinnes light or small Basil qu. Contract qu. 4. No sinne is to bee accounted as small for that saith hee it is the sting of death See for this Austin Epist 108. and in Ioh. 11. 13. Chrysost on Gal. 1. Ierome in Epist ad Caelantiam It is very safe to beware of small sinnes as if they were great c. Neither doe I know saith he whether we may call any sinne small seeing it is committed with a kinde of contempt of God And he is most prudent who respects not so much the quantitie of the thing commanded as the dignitie of the Commander See Master Perkins his Demonst of his Probl. of veniall sin and therein many testimonies of the Ancients Gainsaid by their owne men Almaine out of Gerson Moral Tract 3. cap. 20. concludeth that no sinne is veniall of it selfe but onely through the mercy of God Azorius instit Moral part 1. lib. 4. cap. 8. doth maintaine against Bellarmine that veniall sinnes are against the Law Now that which is against the Law is deadly Of this opinion is Fisher Bishop of Rochester and diuers others See the Authors in Doctor Whites Way digres 38. pag. 247. and Bishop Mortons Protest Appeal pag. 646. To passe ouer the oppositions of one against another they all call them sinnes Now euery sinne is the transgression of the Law 1. Ioh. 3. 4. By which we come to the knowledge of sinne Rom. 3. 26. and 7. 7. And if there were no Law there were no transgression Rom. 4. 15. Therefore in confessing veniall sinnes to be sinnes they make them transgressions of the Law and then the Law worketh wrath Rom. 4. 15. and so necessarily through veniall sinnes they are vnder wrath and so sinne mortally euen to condemnation except God in Christ pardon them and that they doe heartily repent pray for pardon and seeke with God reconciliation by Christ Scriptures obiected answered Matth. 5. 25. Whosoeuer is angry with his brother without cause is in danger of Iudgement And whosoeuer shall say vnto his Brother Racha shall be in danger of Councill and whosoeuer shall say Thou Foole shall be guilty of Hell-fire Answ This place proueth not any sinnes to be veniall and not mortall in their owne nature For first this should be against the scope of Christs speech in confuting the Pharises mis-vnderstanding the Law and here in particular the sixt commandement They stucke to the Letter Christ here extendeth the breach of this Law to thoughts and words so making a man by causelesse anger and railing words to be before God guiltie of murder Is this then to make sinne veniall or are not rather those which they conceit to bee veniall by Christ here made mortall if to be guilty of bloud before God be mortall Secondly here is no difference made of sinnes in their nature but onely here is shewed the degrees of sinning and that one offence is greater then another For faine would I know of them how they can distinguish these in nature that anger and calling one Racha should be veniall and to call one Foole to bee mortall Thirdly the punishments here expressed distinguish not the nature of the sinnes but shew the degrees of punishments according as men sinne For as God in mercy will reward mens well-doings with degrees of glory so in iustice will he in hell the damned with degrees of punishment Matth. 10. 15. Fourthly whereas our Aduersaries make Iudgement and Councill temporall punishments for veniall sinnes and hell fire for mortall sinnes taking aduantage by the translation of the word Gehenna First it is cleere that punishments doe not alter the nature of sinnes but being duely executed doe shew onely the degrees of sinne to be greater or lesser and so are they accordingly punished Secondly Papists themselues hold vnaduised anger and words euen tending to blasphemie comming of sudden and vnaduised anger as the word Racha and Foole doe here to be veniall sinnes Therefore they erre in distinguishing the sinnes thus into veniall and mortall which they themselues account to be veniall Thirdly the punishments here mentioned are such
and the Angell of God keepe you company Answ 1. This Booke is Apocryphall and therefore is not of force to confirme a Doctrine of faith Secondly this power of Tobie is made to God and not directed to the Angell Hee prayeth God to prosper his iourney and for this end he desireth that Gods Angell might bee sent with them to keepe them company which we also may and doe pray for in such a case For the Angels haue charge ouer vs to keepe and defend vs in our wayes and godly courses Osea 12. 4. He had power ouer the Angell c. Hee made supplication to him Answ 1. This Angell was the Lord for it is said hee found him in Bethel Now that Angell was God Gen. 31. 11 13. and 28. 13. 35. 9 10. and euen in Hosea 12. verse 5. hee the same is said plainely to be The Lord God of Hosts Song of the three Children verse 36. O yee Angels of the Lord blesse ye the Lord c. Answ 1. This is Apocrypha Here is no praying to Angels for as they speake to Angels so in like manner they say O yee Sunne and Moone O yee Starres and light And so O yee winds fire and heat Winter and Summer c. And therefore by the like reason all these are to bee prayed vnto and so should wee be worse then Heathen Idolaters II. The words expresse a duty of their blessing and praising of God which they are to performe to God and not a word of any thing that they are requested to doe for vs. Numb 22. 34. Balaam said to the Angell I haue sinned c. Answ I. This Balaam was a Witch Is this a good instance Fit enough for a Romish Balaamite II. Here is no Prayer made but a confession of sinne III. This Angell Balaam said was the Lord. Compare verse 35. with verse 38. And when the Angell verse 35. said to Balaam onely the word that I shall speake vnto thee that shalt thou speake the Text in chap. 23. 4 5. saith that God met him and the Lord put a word into his mouth so verse 16. Gen. 19. 18 19 20. Oh not so my Lord. Answ Lot here prayed not to a created Angell it is cleare For first the Angell which spake to Lot thus I haue accepted of thee I will not destroy this Citie speakes as hauing authoritie in himselfe Secondly hee is called the Lord verse 24. The Lord rained from the Lord. For praying to Saints Luk. 16. 24. Father Abraham haue mercy on me c. Answ I. This is a Parable and the letter is not to bee vrged beyond the scope of the Parable which is not to teach vs to pray to Saints II. Their owne men say that vnder the Law as is before shewed there was no praying to Saints And Bellarmine giueth the reason according to his owne faith because they were not as yet in heauen III. This is an example of a damned man who flyeth with horrour from the presence of God who cals not vpon God Can this be a patterne for Gods Church to follow IV. This Parable speakes of Diues and Abraham as within eyesight and hearing one of another though diuided by a gulfe of separation What is this thē to vs on earth to petition Saints in heauen whom we see not nor cannot certainly tell that they doe heare vs to giue answer againe as Abraham doth here to Diues V. The example is not of one here on earth praying to one in Heauen as the proofe ought to be but of one soule to another both departed this life Iob 5. 1. Call now if there bee any that will answer thee and to which of the Saints wilt thou turne Answ I. Eliphas exhorts not Iob to pray vnto any Saint but reproues Iobs not well-demeaning himselfe towards God in his afflictions by so iustifying himselfe as if there were no iust cause with God thus to deale with him And to let him fee how herein hee did amisse he willeth him to consider the examples of the Saints in affliction whether they did so behaue themselues and he implyeth that none did so nor carried themselues as he did II. Their expounding it of praying to Saints hath no ground hence For first the interrogation implyeth a negation that none of the Saints would answer neither would Iob turne to any of them to haue answer from them Secondly here is no example of inuocation And if Eliphaz words be vrged as a precept what warrant had he to impose it on Iob or we so to receiue it from him For he was no Prophet sent of God to teach Iob. And the text telleth vs that Gods wrath was kindled against him for that he spake not of God the thing which was right as Iob did Iob 42. 7. Thirdly if the words of Eliphaz be vrged not as a new precept but as an exhortation to that which was then in practice why doth Bellarmine and other say that before Christ no prayers were made to Saints departed and why doe they alledge places out of the Old Testament herein fighting against themselues Gen. 48. 16. Let my name be named on them Answ Iacob here willeth not to bee prayed vnto after death for none of his posteritie euer so did but hee adopteth Iosephs children as his owne and so to be called that is that Ephraim and Manasses should be called the sonnes of Iacob or children of Israel The like phrase is so to bee taken Esa 4. 1. Rom. 15. 30. Heb. 13. 18 19. Iob 42. 8. Gen. 20. and other places where one is to pray for another Answ I. These places are spoken of one praying for another in this life and not of any praying to Saints departed From the liuing to the dead it followeth not For men liuing do acquaint one another with their estates and so they haue certaine knowledge thereof but it is not so betweene the liuing and the dead It is very vncertaine whether these heare and know what is asked of them II. There are for this dutie pregnant precepts and liuely examples euery where in Scripture but none such for the other III. The Scripture doth witnesse the fruitful effect of prayers made here one for another As Moses his prayers for the Israelites at the Red Sea in fighting against Amalek and at other times So Isaiah his prayer for Ierusalem for ouerthrow of Sennacheribs Host and so of many others But the Scripture no where witnesseth any effect at all of the prayers of the dead for any thing here on earth IV. This praying is mutuall one for another as we pray others to pray for vs so others desire our prayers for them But the departed desire not ours for them neither need they our prayers They alledge other Scriptures to proue First that Angels pray for vs. Secondly that Saints departed know what passeth on the earth Thirdly that they doe pray particularly for vs. Fourthly that wee may beseech God to grant our Petitions in fauour and
And they are ministring spirits for the good of those that bee heires of saluation Heb. 2. 14. and not Gaolers to cast the godly into fierie torments As the Iudge is lost in this Allegorie so the Officer or Gaoler for this Purgatorie prison cannot be found VI. And thou be cast into prison Here is the punishment for non-agreement This prison say they is Purgatorie but that cannot be First because in the whole New Testament it is taken either properly for a place for Malefactors here Act. 12. or else for hell 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie Secondly they that goe to Purgatorie are the Penitent say they but the offending partie cast into this prison is one that will not agree with his Aduersarie but forceth him to shew extremitie and so is he obstinate Thirdly this partie is iniurious to God in making him an Aduersarie in obstinate persisting and he is much offended in that hee causeth him to bee cast into prison an act expressing anger Math. 25. 30. Now say they obstinate offenders sinne not venially neither is veniall sinne iniurious to God as they say Therefore this prison cannot be Purgatorie into which such an offender is cast VII Thou shalt not come out thence till thou hast paid the vtmost farthing These words shew that this prison cannot bee Purgatorie For till here is neuer as in other Scriptures Math. 1. 25. Numb 20. 17. Psal 110. 1. Luk. 22. 16 18. 1. Sam. 15. 35. Till thou hast paid imply not that the man can pay or that lying in prison he doth pay as our Aduersaries dreame For going into prison argueth inabilitie to pay Mat. 18. and lying in prison is no payment but rather a punishment for not paying As for these words the vtmost farthing argue not as foolishly our Aduersaries doe imagine that the party lyeth here onely for farthings to which they compare veniall sinnes as if he had made payment of greater summes but had not satisfied for farthings when here is no mention of paying any part of the debt greater or lesser and the vtmost farthing is named not to imply paiment of any part or to make a difference of lesser moneys from greater summes or as they speake of veniall sins from mortall but to shew the extremitie whereto the debter shall be brought before he be freed from prison Here is nothing then for venial sinues more then to imagine that this debter ought a summe of money all of farthings onely or that hee had agreed with his Aduersarie for pounds shillings and pence but now would bee so froward as to stand out for farthings and for these to be cast into prison of which to any reasonable man there is no likelihood Thus we see how in all the words the Allegorie to proue their Purgatory is wholly ouerthrowne so as this place must needs bee taken properly and nothing at all serues for their purpose 2. Tim. 1. 18. The Lord grant vnto him that he may find mercie of the Lord in that Day Answ The Gagger citeth this for Purgatorie but how hee can hence proue it I see not In that Day is the last Day And must an Onesiphorus a man of such rare mercies goe to Purgatorie 1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death he shall aske c. Answ Here is no word of Purgatorie but mention of some sinne to death and other some not to death as are the sinnes of infirmitie committed by Gods Elect. What is this to proue a Purgatorie Thus much for the obiected Scriptures in defence of their ignis fatuus as one well calleth it XXVIII Proposition That good workes doe merit and are the cause of our saluation Confuted by their owne Bible I. IT concludeth all euen the best that euer were vnder sinne 1. Ioh. 1. 8 10. If we say we haue no sinne wee deceiue our selues Iohn includes himselfe Rom. 3. 23. All haue sinned Esai 53. 6. All we like sheepe haue gone astray on him is the iniquitie of vs all 1. King 8. 46. There is no man that sinneth not Iam. 3. 2. In many things we offend all Iames includes himselfe and all to whom he wrote this generall Epistle Pro. 20. 9. Who can say My heart is cleane I am pure from sinne None but Iesus Christ onely and he alone Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is there is a staine of all our actions and so cannot bee meritorious or cause of saluation Secondly it teacheth vs that we are like a dead man in sinnes Ephes 2. 1 5. Col. 2. 13. so as our wils are not to doe good till God make vs willing as in the next Proposition I shall fully shew Now where man 's owne will is wanting till by another it be made willing his workes cannot merit For a meritorious worke must come of mans free-will Thirdly it teacheth that all our goodnesse without vs and within vs is of Gods grace By the grace of God I am that I am saith the Apostle 1. Cor. 15. 10. It is of his goodnesse Rom. 11. 22. of his benignitie and kindnesse Tit. 3. 4. and of his good will Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted Now if all that which we doe either doing good workes or suffering for his name 1. Chron. 29. 12 14 16. Phil. 2. 29. be of God and that of his meere grace mercy benignitie and good will how can man doe a good worke to merit at Gods hands For a worke that merits must be our owne but what haue we that we haue not receiued 1. Cor. 4. 7 Who hath first giuen to him then retribution shall be made of him Rom. 11. 35 In the meane space we doe giue to God onely of his owne 1. Cor. 29. 12 14 16. Deut. 8. 18. And profit we him any thing thereby He is not the better by vs Psal 16. 2. What hee willeth vs to doe is not for his good but for our owne that hee in mercy might doe vs good Deut. 5. 29. Fourthly it teacheth vs that though we in state of grace be thus furnished of God and hereby made willing and able to doe that which is good and well-pleasing through Christ in his sight yet are we not in this life able perfectly to fulfill the Law of God Adam once could in heauen hereafter we may but here it is not possible For in Eccl. 7. 21. it is said There is no iust man in the earth that doth good and sinneth not All the examples of the godly witnesse the truth hereof and euery mans owne experience and euery mans owne conscience if it bee not dead or seared For the obedience required is not onely externall but spirituall and internall also and this absolutely in all perfection to be performed to all the commandements generally to euery commandement particularly to euery branch of euery of them at all times without
among ciuill-minded men which know how to gouerne themselues after a commendable fashion in well-ordered societies but yet all these with great weakenesse and maimedly Fourthly in sinfull actions euen to the full and that with greedinesse Ephes 4. 19. as to blaspheme despise Religion persecuting the truth and to doe all manner of euill drawing iniquitie in cords of vanity and sinne as the linke of a Waine Esa 5. 18. as farre as God will permit Fifthly in outward meanes tending to spirituall ends by Gods appointment as to come to the Church to say prayers to reade and preach the Word to heare it read and preached to receiue the Sacraments to conferre and reason of points of Religion to professe it openly to submit and outwardly to conforme to the orders of the Church and to obserue such things therein as be common to the outward profession of Christianitie But herein the power of the will is wonderous weake and defectiue as is cleere by too lamentable experience and in the iudgement of euery mans conscience Thus farre man hath free-will before regeneration but the power thereof in these forenamed meanes is not without the common helpe of Gods Spirit for a man cannot say that Iesus is the Christ but by the holy Ghost and this will of man is also vnder Gods will as all these places shew Ier. 10. 23. Pro. 16. 1 9. 19. 21. 20. 24. Iam. 4. 15. Psal 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wisedome determineth all things by his power subdueth all things and by his prouidence disposeth and guideth all things Psal 135. 6. Ephes 1. 11. Sixtly when God by his grace repaireth the losse of free-will in spirituall things and giueth a man a will to repent beleeue loue and obey God then in these spirituall things hath his will a power to beleeue repent and so forth willing his owne eternall comfort with God and true fellowship with those that truely loue God but not before GOD worke this will in him which will is yet but partly to good for that it is partly to euill being here sanctified but in part as appeareth by the infirmities and falls of the godly yea and this will wrought needeth continuall assistance of diuine grace that the same may will vnto the end These things premised will helpe to answer the obiected Scriptures by the Aduersarie and to make euident the point in Controuersie and the question betweene vs and them The state of their Tenet That mans will hath a naturall power in it selfe co-working with Gods grace in the very first instant act of a sinners conuersion to which actiuitie of the will such conuersion is in part to be attributed Confuted by their owne Bible BY their owne Bible a man is wholly dis-inabled of his own naturall will though neuer so well morally qualified truely to will spiritual good things for his owne eternall saluation and peace with God First it sheweth him to bee conceiued in iniquities and sins Psal 50. 7. and to be a transgressor from the wombe Esa 48. 8. Psal 51. 7. and to be a seruant to sinne Rom. 6. 20. and so it strips nature making a man naked of all spirituall good as of abilitie to perceiue and know the things that are of the Spirit 1. Cor. 2. 14. to see the Kingdome of God Ioh. 3. 3. to thinke any thing of himselfe as of himselfe 2. Cor. 3. 5. For no good dwelleth in him Rom. 7. 17. How then can we will that which wee cannot perceiue nor know nor see nor so much as once thinke of being indeed alienated from the life of God Ephes 4. 18 Without Christ able to doe nothing Ioh. 15. 5. but are become altogether vnprofitable not one of vs doing good no not so much as one Rom. 3. 12. Secondly it taketh him hauing thus found him naked and without the life of God and layeth him dead in the graue of sinne being dead in sinnes and offences Ephes 2. 1 5. Col. 2. 13. Now what power of will is there in a dead man Thirdly hauing thus put him dead into the graue of sinne it couereth him ouer with corruptions His vnderstanding is obscured with darknesse Ephes 4. 18. his wisedome is an enemie to God Rom. 8. 7. an enemie in sense Col. 1. 21. blindnesse is ouer his heart Ephes 4. 18. yea all the cogitations of his heart are bent to euill at all times Gen. 6. 6. peruerse it is and vnsearchable Ier. 27. 9. and as Montanus translateth deceitfull aboue all so as it is not neither can bee subiect to the Law of God Rom. 8. 7. whereby hee is wholly giuen ouer yea and giueth himselfe to the operation of all vncleannesse with greedinesse Ephes 4. 19. being vnwise incredulous erring seruing diuers desires and voluptuousnesses liuing in malice and enuie hatefull and hating one another Tit. 3. 3. walking according to the course of the world and according to the prince and spirit of Darknes doing the wil of the flesh and of the thoughts and so by nature the child of wrath Ephes 2. 2 3. If it be thus with man by nature where is the power of his free-will specially if we consider him to be in the deuils snare and held captiue at his will 2. Tim. 2. 26 Fourthly thus hauing couered him ouer with his foule corruptions their Bible maketh him in the very first instant act of his conuersion meerely passiue And this it doth First by remouing the cause of our new-birth from our selues we are not borne of bloud nor of the will of the flesh nor of the will of man Ioh. 1. 13. Secondly by denying man to haue any thing to giue vnto God first We haue not first giuen vnto him Rom. 11. 35. Wee haue nothing that wee haue not receiued neither haue wee whereof to glory as not receiued 1. Cor. 4. 7. by denying him to bee able to doe any thing Ioh. 15. 5. as to haue power to heare Christs Word Ioh. 8. 43. to beleeue to receiue the Spirit of truth Ioh. 14. 17. to know God Matth. 11. 27. to chuse Christ Ioh. 15. 16. to come to Christ Ioh. 6. 44. to enter into the Kingdome of God Ioh. 3. 5. to come whither he is gone Ioh. 8. 21. And the reason is giuen because they are not of God Ioh. 8. 47. because it is not giuen them of God Luk. 8. 10. because they are not his sheepe Ioh. 10. 46. because their eyes are blinded and their hearts indurate Ioh. 12. 40. and they haue not eyes to see nor eares to heare Rom. 11. 8. nor hearts to conceiue 2. Cor. 2. 9 10. Thirdly by affirming that very powerfull meanes yea though men be wise and prudent yet are not auaileable where God giueth not heart to vnderstand eyes to see and eares to heare Deut. 29. 3 4. Luk. 19. 42. Matth. 11. 25 27. Fourthly by ascribing to God all that wee are all that wee haue all that
cont Pelag. cap. 25. God doth not onely helpe vs to be able to worke but worketh in vs to will and to worke and in cap. 17. he saith that God without vs doth worke in vs to will and in Epist. 107. It is God who by his secret calling worketh the minde of man to giue consent Prosper de vocat Gent. cap. 6. The turning of the heart vnto God is of God alledging the place of Ieremie 24. 7. Fulgent ad Monimum lib. 1. Both our good will and also our good workes are of God And againe this Father saith We in no wise suffer nay according to wholesome Doctrine we forbid whether in our faith or in our workes to challenge to our selues any thing as our owne S. Bernard de gra lib. arb The creating of vs to freedome of will is wrought without vs. The Arausicane Councill 2. cap. 4. determineth that if any doe maintaine that God expecteth our will that wee may be purged from sinne and doth not confesse that by the infusion and operation of the holy Ghost it is also wrought in vs to be willing to bee purged hee resists the Apostles Doctrine who saith that it is of God that worketh in vs both the will and the deed Bishop Vsher lately handling this point citeth Austin and Fulgentius Prosper Ierome and others to whose learned Tract I referre the Reader Gainesaid by their owne men Bayus de vit imp cap. 8. Free-will without Gods helpe is of power to doe nothing but sinne The Master of the Sentences lib. 2. D. 25. saith that Free-will before Grace repaire it is pressed and ouercome with concupiscence and hath weakenesse in euill but no grace in good and therefore may sinne and cannot but sinne euen damnably Cornelius Mus Concion tom 1. pag. 252. Our strength is not sufficient to bring vs backe from death wee cannot be conuerted and saued by our owne power The exciting grace which disposeth thee to thy conuersion God workes in thee without thee God so weth it in vs without vs. Alphonsus aduers haeres lib. 7. verbo gratia Our will when by Gods helpe it hath begunne to doe any good it cannot without the same speciall helpe prosecute the good begun nor perseuere in it Greg. Ariminensis 2. D. 26. pag. 95. without this speciall aide it can doe nothing Sec Bishop Vsher in his last booke citing Gelasius with a Synod of 70. Bishops at Rome the French Bishops in the second Councill at Orange Bradwardin the Archbishop of Canterbury Scriptures obiected answered 1. Cor. 7. 37. Hath power ouer his owne will c. Answ 1. This is nothing to the question in hand which is of free-will and power thereof in the first act of a sinners conuersion Secondly we grant that in such a case as this to wit to marry his Virgin or not to marry her man hath free-will that is power and right Ioh. 1. 11 12. Hee came in to his owne but his owne receiued him not but as many as receiued him c. Answ 1. In the former part is mans inabilitie to entertaine Christ they receiued him not they would not We grant mans free will to euill till God change it Secondly in the latter part it is said Many receiued him But it is not said By the power of their owne will Wee acknowledge that by Gods preuenting grace men may receiue Christ which here is to be vnderstood for they that receiued him did it by faith and are said to beleeue in him but the Apostle saith Faith is the gift of God Ephes 2. 8. and not in mans power Thirdly the very next verse following in this Chapter verse 13. cuts the nerues of the power of free-will in our new-birth For saith the text We are borne of God not of bloud nor of the will of the flesh nor of the will of man Deut. 30. 19. I haue set before thee life and death blessing and cursing therefore choose life Answ This and all other exhortations and commandements as Ios 24. 14 15. Deut. 10. 12. and 11. 16 18. Ephes 4. 22. Phil. 2. 12. and in many other places in Moses Psalmes Prophets and in the New Testament doe not conclude in man any naturall power of his owne will to chuse or refuse to obey or not to obey of his owne free will as our Aduersaries doe imagine no more then they can conclude the lame man in Act. 2. 2. so borne to bee able to rise and walke because Peter said to him Rise vp and walke verse 6. First because in none of the exhortations dehortations and commandements there is any mention of the power by which man comes to be able to performe that which hee is exhorted vnto Therefore the power is to bee gathered out of other Scriptures which is the power of Gods grace and not the power of mans freewill as all the Scriptures before alledged doe fully proue Secondly for that all those places doe no more but shew what duties man oweth to God but not what hee can doe of himselfe A Creditor demanding paiment of his Debter and exhorting him to pay doth not therefore imply necessarily that he is able to pay for he may perhaps for all that be altogether vnable to pay as wee may reade Matth. 18. 25. So these places shew what we owe and what God requireth but not that therefore we are able to pay what hee commandeth for all the Scriptures afore alledged deny it Thirdly all these commandements and exhortations are spoken to those in the Church which consists of a mixed company both of vnregenerate which are either abiects or elect of God till they be called as also of regenerate persons Now to the first sort God thus speakes shewing them what they could haue done for God commandeth nothing that hath beene is and shall bee euer impossible to man and what yet they ought to doe vpon perill of damnation but not what either they now can doe or shall hereafter be euer able to doe of themselues being dead in sinne and void of grace and God not bound to giue it them To the second sort the elect not yet borne a new by the Spirit God thus speakes to shew not onely what they could haue done once what now they ought to doe but also what by Gods preuenting grace they may bee able and shall doe For God vseth such meanes to conuert them vnto him at that time the day of their visitation being come inwardly by his Spirit and worketh their will to that which hee outwardly by word commandeth and exhorteth vnto Act. 2. 38 41. As Peters exhortation to the lame man by which God conueighed strength and power into the man to make him able to walke Act. 3. 6 7. This appeareth liuely in Ezek. 37. 7 10. To the third sort the already Regenerate who haue by Gods preuenting grace free will God thus speaketh as to them that can doe what he commandeth and exhorteth vnto He vseth threats to keepe them in
actions tending to pietie Or the places vrged are such as speake of mans free-will in spirituall actions and these may bee reduced to three heads First to those which perswade exhort and command men to turne and repent to doe good workes to beleeue loue and obey God To which a full answer is made before to Deut. 30. 19. Secondly to those which speake of men holpen by God in workes of pietie which are to be vnderstood of such as be holpen by Gods assisting grace who haue been prepared before by his preuenting grace Thirdly to those where men are said to be co-workers with God which must be vnderstood of them in whom God hath wrought both the will and deed first for so they worke and God also in them Phil. 2. 12 13. Through Christ saith the Apostle I can doe all things who strengtheneth mee Phil. 4. 13. I liue saith he and Christ in me So they liue together Gal. 2. 20. I labour saith he yet not I but the grace of God which was with me 2. Cor. 15. 10. He labours and grace assisteth him To all these places wee may answer generally thus First that wee doe acknowledge a freedome of will in spirituall things when God hath first wrought it in vs. Secondly that those places alledged of them speake of Gods commanding yea and commending of holy mens willingnesse prayers and holy words good workes but they doe not manifest by what power they so will so pray professe and practise and therefore doe not determine the question in hand Which other Scriptures cleerely doe for vs and against our Aduersaries XXX Proposition That some sinnes are in their owne nature veniall and doe not deserue eternall punishment TO cleere this point and to make their errour euident to all obserue what they hold to be veniall sinnes First all those sinnes and negligences into which through weakenesse vpon euery little occasion men euery houre do fall Secondly all the ill motions of the heart being without full deliberation and consent as the sudden passions of the minde concupiscence anger desire of reuenge and such like so vaine and idle thoughts Thirdly such words as sudden and violent passion without precedent deliberation and intent forceth as in a rage and fury to sweare and curse So cholericke answers for trifles rayling and reproachfull termes To these adde excessiue prating idle talking scurrilous and filthy speaking ribald songs officious lying without damage to a mans neighbour vaine boasting preferring his owne wit strength and beauty before others Fourthly such sinnes as a man committeth against his owne good as to spend his time idly gouerne his estate badly wastfully consuming his goods louing to play at Cards and Dice and to goe to Playes to exceede in apparell eating and drinking with delight of his belly Fifthly sinnes towards others as children disobeying Parents when it is of negligence and sensualitie To steale trifles and things of little value Sixtly such sinnes as bee outward to-moue delight as painting the face or for pastime as scoffing and obscene iests and gestures in Playes and such like in sport Seuenthly such sinnes as are against pietie and deuotion as not to sanctifie well the Sabbath day to fast pray giue almes and to goe to the Church for vaine-glory to confesse sinnes negligently and many other besides all these they count veniall sinnes Heere may we see plainely how it comes to passe that vaine people loue so much that vaine licentious Religion runne to it and continue in it and the reasons are First for that they make such euils as these and many other moe yea some kinde of soule secret euils veniall or no sinnes at all not simply sinnes but imperfectly and onely sinnes in some sort Secondly because they hold and teach that these are not iniurious to God are pardonable without repentance not deserue hell not in strictnesse of necessitie to bee confessed to a Priest neither can God in iustice punish them more then with a temporall punishment Thirdly because that as they teach God doth easily pardon and forgiue these and the remedies prescribed are for the most part very easie which be these the giuing of Almes knocking vpon our brest with some remorse going into a Church receiuing holy water with a deuout motion the Bishops blessing crossing of ones selfe bearing with other folkes defects and froward dealings towards vs confessing our sinnes in generall hearing of Masse deuoutly and to be patient in aduersitie and troubles These things are taught some by one sort some by another sort of their learned men See Vaux his English Catechisme also the mirrour to confesse well and D. Whites Way digress 38. Doctor White his Orthodox way cap. 1. obs 2. sect 3. pag. 28. in quarto who doe produce the Authors which teach these To hold that there are any such sinnes as these or any sinnes at all veniall in their owne nature and not deseruing damnation is the very nursery of fleshly libertie and the high-way to destruction Confuted by their owne Bible First it telleth vs that death is the stipend of sinne not excepting any Rom. 6. 21 23. and pronounceth that the soule that shall sinne the same shall dye Ezek. 18. 20. and that hee is cursed that abideth not in the words of this Law and fulfilleth them not Deut. 27. 26. Gal. 3. 10. making him that offendeth in one to be guiltie of all Iam. 2. 10. and by it also wee learne that deaths sting is sinne 1. Cor. 15. 56. And therefore whatsoeuer is sinne that same is mortall If it bee sinne it is the sting of death and if deaths sting then is it mortall For death doth euer sting deadly Secondly it threatneth death and hell for such sinnes as they count veniall offences seeming very little as in anger to call one foole is in danger of hell fire Matth. 5. 23. and for filthinesse foolish talke or scurrilitie commeth the anger of God Ephes 5. 4. 6. yea we are told that for euery idle word men shall speake they shall render an account in the Day of Iudgement and that as guilty of death Matth. 12. 36. And though our Aduersaries doe hold it a veniall sinne for a man not to husband well his owne estate liuing carelessely and idle yet Christ held it a sinne worthy damnation Matth. 25. 26 27 30. To bee a bragger to be deceitfull to breake a mans couenant to bee without knowledge though they ranke not these among hainous crimes yet deserue they death as we learne by their Bible Rom. 1. 32. Thirdly it telleth vs that for seeming small offences many haue beene fearefully punished as Lots wife for looking backe to haue beene turned into a Statue of Salt Gen. 19. 26. For gathering sticks on the Sabbath day God commanded to stone a man to death Numb 15. 35. and one for blaspheming vpon passion when he was striuing with another Leuit. 24. 10 14. Some of Aarons sonnes for offering strange fire were burnt to death with
as either concerne the ciuill Magistrate to inflict temporally here or such meant as God will inflict eternally in another world but these are not punishable by the Magistrate in these cases for we finde not in Scripture any Law of Moses for Magistrates to call men into iudgement for vnaduised anger or to a Councill or to burne men for calling one Racha or Foole proceeding no further Therefore the punishments are meant such as God will inflict eternally in the life to come If so then I answer Fourthly that Iudgement Councill and hell fire are the degrees of Gods punishment vpon the wicked in hell Fifthly and lastly whereas by the translation hell fire is giuen to the third and not to the other two they would by the other vnderstand onely temporall punishments and by this eternall they are greatly deceiued or would deceiue or do both First for that these kinds of sinnes here expressed will not admit this distinction there being no such great difference betweene the sinnes as that the former should deserue but onely temporal punishments in this world or as they dreame in Purgatory and the other eternall in hell Secondly because the words in all the punishments are first to be conceiued and taken according to the proceeding after the accustomed forme of ciuill iudgements among the Iewes for some punishment was inflicted according to the sentence of the lowest Court here vnderstood by iudgement like to our petty Sessions Some according to the sentence of a higher Court their Sanhedrin consisting of three and twenty Elders like to our Quarter Sessions and some according to the sentence of the highest Court the great Councill at Ierusalem consisting of seuentie Elders like to our great Assizes whose sentence was inflicted vpon the presumptuous and greatest offendors Deut. 17. 12. worthy of the place named Gehenna which was also called Topheth in the valley of the children of Hinnom in the Suburbs of Ierusalem where Idolaters made their children to passe thorow the fire to the Idol Molech 2. King 23. 10. 2. Chron. 28. 3. Ier. 7. 31 32. which places Iosias defiled with filth in detestation thereof and became to be for such execrable Idolatry most accursed and so detestable as that for such as were worthy the greatest torments Topheth was said to bee prepared Esai 30. 33. Whereupon it came to be at length taken for Hell fire the place of the damned as here in Matth. 5. 29 30. and 10. 28. and 18. 9. and 23. 25 33. Iam. 3. 6. but here first taken properly as the other two are before and then applyed vnto Gods inflicting punishment as if it had been said As you Iewes here in your countrey doe make difference of offences and so haue differing degrees of punishing with death according to your seuerall Courts So after this life God accordingly in Hell hath degrees of punishment for differing sinnes which here men doe commit Thus standeth the similitude Else it were absurd as Papists make it to be partly of temporall and partly of eternall punishment for as there bee three degrees of sinne bad worse and worst of all and three degrees of punishment with death by hanging stoning and burning first by iudgement which is great then by Councill which is greater and lastly by highest Court as with Gehenna the greatest of all so is it with God in punishing the wicked with seuerall degrees of punishments after death Matth. 23. 24. Blinde guides that straine at a Gnat and swallow a Cammell Here is sinne compared one to a Gnat and another to a Cammell so in Luk. 6. 41. one to a moate and another to a beame Answ The places shew that all sinnes are not equall but some farre greater then other-some which we beleeue teach But they proue not that therefore some onely deserue eternall death and the other only temporall and not eternall For all sin bee it as a Gnat or a moate deserues in it owne nature death eternall as well as the sinne which is as a Cammell or as a Beame as before is proued Luk. 12. 59. Thou shalt not goe out thence till thou hast paid the very last mite This mite is veniall sinne say they Answ 1. The place is allegorically interpreted and therefore from the bare words is no sound proofe Secondly the absurditie and falshood of such an exposition is before confuted out of Matth. 5. 25 26. where it is alledged for Purgatorie in which place onely veniall sinnes are payed for compared to farthings and mites But what is this last mite a mite of Is it of a summe which consists all of mites or else of other moneys and of greater summes To affirme it a summe of all mites were but an idle dreame and if it consists of greater summes then is the party cast into prison for these also Then the Allegorie vrged to maintaine Purgatorie makes it a place to satisfie both for mortall and veniall sinnes which our Aduersaries deny 1. Cor. 3. 12. Where by Wood Hay and Stubble are meant veniall sinnes Answ 1. It hath beene alledged before for Purgatorie and there answered at full But here yet further I answer Secondly that the Apostle speaketh here of vnwholsome and vnprofitable Doctrines And are these veniall sinnes Is errour in Doctrine not a sinne in its owne nature Is it not worthy of death to mis-lead by impure preaching and to breed errours in mens minds He is cursed with Amen that makes the blind goe out Deut. 27. 18. of their way Iam. 7. 14. Euery one is tempted of his owne concupiscence drawne and enticed then when lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death Where they make some motions no sinnes some sinnes but not deadly and other-some deadly Answ Here is no distinction of sinnes in their natures but a genealogie of sinne from the mother concupiscence and the deserued reward thereof in the end which is death Here is no veniall sinne For first death is due to the mother lust which lust is sinne Rom. 7. and worthy of death Rom. 5. Secondly he speakes here of sinne singularly the fruit of lust conceiued brought forth and ripened as of one and the same sinne growing to the full height and not of diuers kinds of sinnes differing in nature Thirdly when Iames saith that lust brings forth sinne it is not by calling the fruit thereof sinne to cleere lust from being sinne for Saint Paul calleth it sinne Rom. 7. and what is it that naturally brings forth sinne that in it selfe is not sinne but it is to distinguish naturall corruption from actuall transgression Fourthly death is put in the last place for sinne consummate and not that lust is not worthy of death nor the sinne which floweth thence but to shew whereto our owne corrupt nature drawne and entised will at length bring vs by sinning euen vnto death if it bee not mortified And therefore this text is nothing for the proofe of their vntrue
Spirit First by the Spirit For the Spirit himselfe giueth testimonie to our spirit that wee are the sonnes of God Rom. 8. 16. This Spirit of God wee receiue that wee may know the things that of God are giuen to vs 1. Cor. 2. 12. Hence it is that Iohn saith In this we know that we abide in him and he in vs because hee of his Spirit hath giuen to vs 1. Ioh. 4. 13. and 3. 24. What can be more certaine then knowledge and that knowledge which is of Gods Spirit whose testimony is most infallible for it is the testimonie of God himselfe and the Spirit of truth Ioh. 14. 17. 1. Ioh. 5 6. It is also Gods pledge to vs 2. Cor. 5. 5. and 1. 22. Ephes 1. 14. and his Signet with which we are signed vnto the Day of Redemption Ephes 1. 13. and 4. 30. Now Gods Spirit being truth being Gods owne witnesse being his owne pledge in euery true beleeuers heart and his owne signet and seale is hee not certaine and sure of his saluation Will any man question the truth of an earthly Kings word his hand and seale so affirming any thing to be as hee saith How much lesse the Word hand and Seale of the King of Heauen bearing witnesse to euery true beleeuer that hee is the child of God yea and making him to speake to God as to a Father so to call him by the name of Father Rom. 8. 15. Gal. 4. 6. then which what greater assurance of saluation can there be Secondly by faith which maketh the party which hath it to know that he hath it 1. Cor. 13. 5. and that which it beleeueth to be certaine to the beleeuer so as he can say We know that hee will raise vs vp 2. Cor. 4. 14. We know that wee haue eternall life 1. Ioh. 5. 13. and we know that we haue a building of God eternall in Heauen 2. Cor. 5. 1. Therefore the Apostle saith We are bold alwayes verse 6. So as the Apostle Iames exhorteth not to wauer or to doubt Iam. 1. 6. So S. Paul 1. Tim. 2. 8. For saith is the substance of things to be hoped for and the argument of things not appearing Heb. 11. 1. Which could not be vnlesse there were certainty in it yea so certaine faith maketh things to be to beleeuers that the Apostle saith Wee walke by saith and not by sight hauing before spoken of constant boldnesse and also by and by after touching their assurance of future happinesse 2. Cor. 5. 6 7 8. Moreouer this grace of faith giueth a particular assurance to him that hath it and applyeth that to himselfe which hee beleeueth Therefore beleeuing in Christ and receiuing him are made both one Ioh. 1. 12. Now he that receiueth a thing from another for himselfe is to lay hold on it and so to take it to himselfe So beleeuing is a laying hold and applying Christ and his benefits and all promises of saluation made in Christ to a mans selfe in particular Whereupon it is that the Apostle speaking of faith exhorteth to apprehend eternall life 1. Tim. 6. 12. Also the more fully to expresse this particular assurance and application in Ioh. 6. to eate and to drinke Christ is made the same with beleeuing in him To beleeue in Christ saith Saint Austen is to In Ioan. tract 25. 26. eate the bread of Life He that beleeueth eateth Beleeue and thou eatest Now can any thing be more assured and more neerely applyed to a man that it is his infallibly then that which he hath eaten And if to beleeue in Christ be the eating of him and the eating assureth him that eateth him to liue for euer Ioh. 6. 51 58. then faith doth assure him that beleeueth in Christ that he hath Christ and all the benefits of his death and Passion for his eternall saluation as he that hath eaten bread hath the benefit of it to the sustentation of corporall life Of this liuely and certaine application of faith the Fathers speake Austin saith that saith sent vp layeth hold on Christ Chrysostome Tract 50. on Iohn On Marke hom 10. On Luk l. 6. c. 8. Li. de resur Cor. saith Let vs beleeue and we see Iesus present before vs. Ambrose saith That by faith Christ is touched and is seene Tertullian saith That by faith Christ is digested Now if Christ by faith be laid hold on seene present touched and as food digested it doth according to the measure thereof effectually apply him and giueth particular assurance of Saluation which is obtained by Christ though we haue neither miracle nor extraordinarie reuelation to tell vs that we are saued Furthermore faith is that which receiueth the promise Gal. 3. 14. It goeth out of a mans selfe to fetch all that it beleeueth concerning saluation from God most fully knowing that whatsoeuer God promiseth he is able to performe it Rom. 4. 21. Hence is it that by faith which applyeth the promise and beleeueth that God is true of his word and able also to make it good aboue all that we desire or vnderstand Ephes 3. 20. we are ascertained of that which we beleeue neither doth our faith stagger but maketh vs most assured while it is fixed on God on his Word on his will made knowne by his Word and promise on the truth of that also which he once hath spoken on his almightie power to make it good accordingly But God hath promised to euery true beleeuer forgiuenesse of sinnes Act. 10. 43. and euerlasting life Ioh. 3. 15. Thus hauing spoken his will and good pleasure is hereby knowne this word will hee keepe and his power will make it good All which true faith applyeth to him that hath it as spoken to him for in this faith excelleth all other graces and so maketh him certaine of forgiuenesse of sinnes and of euerlasting life which we in our Creed professe to beleeue not onely that there is remission of sinnes the resurrection of the body and the life euerlasting but euery true beleeuer by faith saith that his sinnes are remitted his body shall rise againe as Iob was perswaded and that hee shall haue life euerlasting For to beleeue them to be and not to apply them is not a iustifying faith but such a faith as is in reprobates euen the faith of deuils Lastly this sauing faith bringeth forth such fruits as wil proclaime to all that faith is a grace of certainty It maketh a beleeuer that he shall not be confounded Rom. 10. 11 to haue affiance and accesse with confidence Ephes 3. 12. Now where there is assiance and confidence there is much certainty in that grace which worketh these It worketh also hope now hope maketh vs glory and confoundeth not Rom. 5. 2 5. and is the anchor of the soule sure and firme Heb. 6. 19. yea hope is said to haue glory and confidence Heb. 3. 6. If hope then bee so certaine sure and firme as that we are thereby confident
haue their strength from faith and by it are set on worke so as it and they together make vs that we neither shall be barren nor without fruit in the knowledge of our Lord Iesus Christ as S. Peter speakes but hereby make our calling and election sure 2. Pet. 1. 5 6 7 8 10. For whilest faith holdeth Christ and in him apprehendeth eternall life hope expecteth the accomplishment patience endureth trials loue exerciseth vs in duties of obedience and workes of mercy feare keepes vs from sinne and aweth vs that we dare not displease God a good conscience comforteth vs humilitie makes vs lowly in our owne eyes hatred of sinne makes vs to fly the causes and occasions thereof as ill companie counsels and examples to euill Godly sorrow vpon our falls exerciseth vs in fasting praying and labour zeale makes vs take reuenge vpon our selues when wee haue trespassed and to oppose stoutly wickednes in others and so forth in all the rest of Gods graces whatsoeuer they be for as faith is said to worke by loue so doth it worke by hope patience humilitie and all other vertues which accompanie it neuer neglecting the meanes which God prescribeth in the way to heauen nor abating the power of these other graces gifts of God nor withholding them from their proper workes wherein they are to be imployed vpon any vaine confidence of saluation by Christ or imaginatie assurance of heauen Hence is it that such as in the Scripture are said to beleeue are said also to feare God to be charitable to be iust to eschew euill to doe good to fast and pray to continue in the Word to heare it with an honest heart to come to the Sacraments and so forth See this in S. Paul who was well assured of eternall life of which he could confidently speake 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38 39. And yet neuerthelesse he had care to keepe a good conscience towards God and man Act. 24. 16. endeuouring to please God 2. Cor. 5. 9. and had excellent vertues accompanying his faith 2. Tim. 3. 10 11. Dauid had particulat assurance of pardon of sinne 2. Sam. 12. 13. yet he afterward prayed for mercie feruently Psal 51. and Christ knew his houre yet did auoid dangers Hezekias knew that he should liue fifteene yeeres yet vsed the meanes of life So Saint Paul was sure of safety yet would haue meanes vsed Act. 27. 31. Thirdly that neither this faith nor any of these graces are perfect in this life for the Scripture speaketh of degrees of Faith Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith Luk. 15. 5. 2. Thes 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge Col. 1. 10. of loue Phil. 1. 9. of workes of charitie 1. Thes 4. 10. of walking and pleasing God 1. Thes 4. 1. of grace 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase as the Apostle witnesseth Ephes 2. 21. So that they are more at one time then at another in such as haue them and doe increase by degrees though not alike in all Hence it is first that ordinary meanes are prescribed by God not onely for the first begetting but also for the increase and continuance of all these graces to wit the Word 1 Pet. 2. 1 2. the Sacraments and Prayer which therefore the godly doe euer make vse of Act. 2. 42 46. Secondly that the godly are so often found fault with reproued admonished and threatned for failing in their duties Thirdly that they doe so vilifie themselues and renounce all righteousnesse in themselues and fly to Gof for mercy through Christ Fourthly that there are so many exhortations as meanes to vrge them to their duties in which they are weake and defectiue Fifthly that promises are made with conditions annexed to stirre them vp to their duties Fourthly that with these imperfections of graces there remaineth in the most holiest persons naturall corruption which is sometime so strong as it not onely hindereth the worke of these graces so as a regenerate man cannot doe the good hee would but also is drawne to do that which he would not Rom. 7. 15 18. Hence it is first that the best haue sometime broken forth into foule enormities as may be seene in Dauid Solomon and others Secondly that God so threatens chastiseth them as meanes to awake and reclaime them Thirdly that they so See an excellent discourse of this in Bishop Abbots answer to Bishop in this point of the certainty of saluation pag. 257. humble themselues 〈◊〉 cry and call as if they were forsaken Fourthly that this faith and these graces are not seen nor felt to bee at all times alike in operation but so weakened through strength of corruption so brought vnder as if they had clean lost their vertues and faith in a sort had failed which in some agony of spirit causeth them to vtter some vncomfortable words sauouring rather of desperation then of any hope of saluation euen as Christ on the Crosse crying My God my God why hast thou forsaken me And as Dauid sometimes did in the Psalms Ps 13. 1. 6. 1 6. 22. 1 2. 31. 22. 38. 1 8. 55. 4 5. Fifthly and lastly that albeit the imperfection of graces and corruptions of nature doe weaken thus the power of faith and other accompanying graces much troubling the soule of a true Beleeuer yet doe none of them hereby alter their nature nor change their qualitie but faith holdeth its hold though sometime as doth a Palsie hand and striueth against doubting till it conquer in the combate as may bee seene in Dauids conflicts First he will say to his soule as he doth in a Psalme Why are thou so disquieted within me yet trust in God Secondly he will runne to God in Prayer which is the true fruit of faith Thirdly he will professe his faith and trust in God So Iob in his greatest terrours said If he kill mee yet will I trust in him So that faith giueth assurance in the midst of troubles and saueth Daniel in the very den of Lyons and other in the midst of a siery Ouen Therefore for all the defects of graces and power of corruptions ouer-swaying too often yet seeing they destroy not faith in the elect nor annihilate their graces they are most certaine of their saluation in the end Scriptures obiected answered 1. Cor. 9. 27. But I keepe vnder my body and bring it into subiection lest that by any meanes when I haue preached to others I my selfe should be a Castaway Answ 1. This place speaketh not of a Castaway as one reprobated to eternall destruction but the word signifieth one not approued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to one approued being like reffuse siluer which is not good and currant Ier. 6. 30. So as the meaning is I Paul preaching to other doe
professing haue erred concerning the faith Answ Faith as before is here the sound and wholesome Doctrine of faith For it is opposed to prophane and vaine babblings and oppositions of sciences falsely so called verse 20. Also the word erred shewed as much for errour is to bee vnderstood of Doctrine and not of the gift of faith it selfe And thus is Faith taken in 1. Tim. 4. 1. Reuel 2. 5. Remember from whence thou art fallen Answ 1. Here is no mention of losse of faith of which the question is Secondly by falling here is not to be vnderstood of a totall or finall falling away but onely the decay of loue not being in him in such a degree as at the first For this Angell had yet very excellent graces in him workes labour patience zeale against false Teachers hating those whom God hated hauing patience and not fainted Reuel 2. 3 6. If he fainted not he had not lost his faith This place is therefore rather against our Aduersaries then any thing for them But our Gagger gazing about without iudgement where-euer hee found a word sounding to his fancy though nothing to purpose that hee will set downe He should haue remembred that euery sticke will not make a gagge for euery mouth Luk. 19. 24. Take from him the pound Answ 1. This is a Parable and therefore affordeth no sound demonstration by argument in a matter of controuersie Secondly if the words be to be vrged he lost not his pound but it was taken from him and then when iudgement was to bee executed vpon him Mat. 25. 30. Our question is of losing it here before iudgement Thirdly by pound here is not meant sauing faith of which the question is but some common graces afforded to Castawayes such as this man was Matth. 25. 30. which if not wel vsed or abused God may depriue a man of But where is it read that God will take away his sauing grace from any man and damne them Matth. 25. 8. And the foolish said vnto the wise Giue vs of your oyle for our Lamps are gone out Answ 1. This is a parabolicall speech and therefore is not fit for argumentation in a controuerted point Secondly by Lamps and Oyle are meant not iustification or iustifying faith or adoption or Christ being made our Wisedome for then could not the receiuers bee deciphered by the name of foolish Virgins But some other more common graces which in some receiuers vanish in others are fed and increased vnto a due progresse of life and light putting them into a true state of iustification This was only in the wise Virgins The foolish had onely a false fire or blaze of some good beginning which neuer came to growth and herein they represent the Reprobates Heb. 6. 4 5 6. It is impossible for those which were once enlightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good Word of God and the powers of the world to come if they should fall away to renew them againe to repentance c. Answ 1. This is but a supposition with an If they should fall away He teacheth not positiuely that such may fall away Secondly grant that such may fall away It is meant of Reprobates and not of the Elect For they here are said to be enlightened and but to taste of the heauenly gift and Word of God c. But the Elect doe more then taste for they receiue it digest and concoct it and finde nourishment and strength thereby Againe these are such as cannot be renued by repentance which is such a falling as neuer happeneth to the Elect. Moreouer these are such as make a generall Apostacie crucifying to themselues afresh the Sonne of God and euen sinne against the holy Ghost which the Elect in Christ cannot doe So by this Text we see that they which haue these gifts and illuminations may fall totally from Christ But there bee proper graces to the Elect and such things as accompany saluation which as the Apostle was perswaded were in the Hebrewes though he thus spake vnto them verse 9. Ezek. 18. 24 26. When a righteous man turneth away from his righteousnesse Ans 1. There is a righteous man seeming so before men Mat. 9. 13. but is not before God such a one may turne from his righteousnesse and such a one is here meant For this righteous man here so falls as that he may commit all the abominations that the wicked doth verse 24 and dye therein verse 26. and so apostate finally but a righteous man before God doth not so for he shineth more and more vnto the perfect day Prou. 4. 18. and shall be in euerlasting remembrance Psal 112. 6. and his memory is blessed Prou. 10. 7. Secondly there is a double righteousnesse the one Legall and the other Euangelicall which is the righteousnesse of faith that is the righteousnesse of Christ applyed to vs by faith and so made ours which cannot be lost because it is Christs But the other may and this is the righteousnesse which here the Prophet speaketh of For this righteousnesse is such as is blotted out by sinne and which in the day of trespasse shall not be mentioned as not being able to cleere him before God vers 24. But Euangelicall righteousnes is not blotted out in the day of mans transgression but is able to pacifie Gods wrath and keepe the repentant in Gods fauour Besides these many obiected places against the assurance of saluation they alledge reasons especially these which to the ignorant carry a great shew Obiection First that God in the Scripture doth not speake particularly by name to any that he shal be saued And therfore no mā can haue faith to beleeue certainly himselfe to be saued because there is not any such particular word of personall saluation to any man Answ There is in effect as much counteruailing a particular promise as if the true-hearted Beleeuer were personally named The promises are propounded in general It is true that in Gods book we find the proposition only in this māner Mar. 16. 16. He that beleeueth and is baptized shall be saued Ioh. 3. 15. Whosoeuer beleeueth in him shall not perish but haue life euerlasting Act. 10. 43. Whosoeuer beleeueth in him shall receiue remission of sinnes and shall not be ashamed Rom. 9. 33. 10. 11. The assumption or Minor is suggested by experience I beleeue Thence the conscience with comfort inferreth the conclusion necessarily following Therefore I shall not perish but haue life euerlasting First these and such like promises in generall to all include particular persons Whence it is that sometime they are propounded singularly in the second person If thou confesse with thy mouth the Lord Iesus and beleeue in thine heart thou shalt bee saued Rom. 10. 9. Awake thou that sleepest and arise from the dead and Christ shall giue thee light Ephes 5. 14. Thus speaking as to particular men Secondly Gods Ministers