works supererrogatory which from hence they can neuer doe for men praised for one action iustifieth them not therefore as perfect obseruers of the Law Or for that they doe a voluntarie action praise-worthy that therefore it will follow they haue done perfectly all necessarie duties Againe these Eunuches which so made themselues they did it the text saith for the Kingdome of Heauen that is to further their passage to Heauen Now this euery man as much as lyeth in him is bound to doe and to auoid all the hinderances according to that of Christ If thy eye offend thee plucke it out if thy hand or foot cut them off so he that hath the gift of Continencie and knowes that Marriage would hinder him must make himselfe an Eunuch that is liue as an Eunuch vnmarried And this not by way of counsell but as a duty to further his owne saluation Thus this first part helps nothing to these arrogant workes Not the second for it is not a bare counsell but a very commandement of Christ to him that hath the gift of continency to vse the same He that can receiue it that is he that hath this gift giuen him of God to abstaine from marrying else hee cannot verse 11. let him receiue it that is let him abstaine from marriage This is Christs cōmandement For God giuing vs any gifts bindeth vs to make true right vse of them euen this very gift of continencie to further vs for hee giueth no gifts in vaine to any one but will require the vse thereof Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods glory and to our owne comfort else he will punish the neglect Matth. 25. 15 25 27 30. The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel 4. 3. All idle and nothing to the purpose Perhaps hee found them quoted some-where and so set them downe being sure his Popish credulous Readers would neuer examine them no more then himselfe did Act. 2. 45. So chap. 4. 34. These places speake of beleeuers selling their goods and possessions and that they were distributed to the poore among them as euery one did need Answ 1. Charitie we know is a dutie commanded and so farre no worke of supererrogation Secondly at some time so the case may be that we are to forsake all for Christ and for his Gospels sake so as hee that doth it not then is so farre from doing a worke of supererrogation as hee himselfe cannot bee Christs Disciple as Christ speakes in Luk. 14. 33. Whosoeuer he be of you that forsaketh not all hee hath hee cannot be my Disciple So then that act of forsaking all may bee no worke of supererrogation but a necessarie dutie Thirdly this act here of selling and giuing all away to the poore then was a voluntarie act a vertue of very high praises yet was it no worke of supererrogation First for albeit no particular commandement did bind them hereto and so was it a free worke yet in generall they were bound to it by the commandement To loue our neighbour as our selues Now a man will sell all Iob 1. 4. to relieue his owne selfe and by the commandement to doe things honest iust pure louely of good report matters of vertue and praise Phil. 4. 8 9. The present necessitie of the Church also required a more then an ordinarie charitie and in such a case Christian compassion moueth euen deepe pouertie to be rich in liberalitie beyond abilitie 2. Cor. 8. 2 3. and so is it in such a case a dutie which at another time bindeth not Secondly it was the worke of grace in them it came of God and what they gaue to the Saints it was that which God gaue them The consideration whereof in Dauids infinite preparation for the Temple made him not to conceit any worke of supererrogation but to debase himselfe and to admire the worke of Gods grace and mercy towards him and his people therein and to giue God the sole glory thereof reade 1. Chron. 29. 13 16. Thirdly to make this act a worke of supererrogation they must proue first that all these that thus sold and gaue all away had done perfectly before God all such duties as they were bound to doe for this must euer bee presupposed before wee can dreame of any worke of supererrogation but whosoeuer presupposeth so much doth presuppose that which is most false as before is proued Iam. 3. 2. 1. King 8. 46. Eccles 7. 20. And therefore there are no workes of supererrogation For the Apostle Peter Matth. 19. 27. speakes of himselfe and of the rest that they had forsaken all But had they perfectly fulfilled the Law how came it then after that hee fell so fearefully and that they forsooke Christ and so failed of their dutie yea did not Christ often reproue their ignorance their weakenesse of faith their dulnesse of hearing and once called Peter Satan Therefore men may forsake all and yet doe therein no worke of supererrogation as the Apostle implyeth 1. Cor. 13. 3. XXXII Proposition Of iustification by faith onely BEfore the question bee propounded the Reader is to know the termes of the question and what wee meane by them First by the word iustification in this question we meane not Regeneration and Sanctification But we vnderstand first the imputation of Christs righteousnesse who by his perfect obedience fulfilled the Law and by his death paid the full ransome for sinne and fully satisfied Gods iustice all which God accepteth and accounteth as performed by vs and so maketh vs iust in Christ Thus the word iustifieth is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalme defineth it the blessednesse of a man to whom the Lord imputeth righteousnesse without workes Rom. 4. 6. Psal 32. 1. Secondly remission and absolution both from the guilt as also from the punishment of sinne for Christs sake Ephes 1. 7. and so are wee pronounced iust and thus is the word iustifieth vsed Rom. 8. 33. Which two wee by faith apprehending our iustification is formally accomplished Secondly by faith wee doe meane First not the faith which is called historicall assenting and beleeuing that to be true which God speaketh Secondly not the extraordinarie faith to work miracles Thirdly nor the temporarie faith which is for a time Fourthly not any conceited fantasticall or presumptuous faith a fleeting opinion of Gods fauour standing onely in imagination Fifthly not an ignorant foolish implicite faith Sixtly not an idle fruitlesse dead faith or a solitarie faith alone without other graces but a distinct intelligent liuely operatiue obedient applicatiue faith taking hold as by a hand of Christ applying him and his benefits particularly to our selues as God of his mercie giueth him vnto vs which we doe call iustifying faith and yet not as it is a grace as other fruits of the Spirit be or that it hath any vertue or merit to iustifie vs but that it is the instrument taking hold of
Christ and applying him to vs which is not the propertie of any other grace Thirdly by onely wee meane that in the act of iustification before God this faith onely and alone is that grace which applyeth Christ vnto vs and is the instrumentall cause of our iustification and not that hereby wee doe seclude repentance charitie and good workes from being liuely fruits and effects of faith but no causes at all of our iustification before God Yet vnderstanding these tearmes thus they hold That a man is not iustified before God onely by faith Confuted by their owne Bible 1. IT secludeth from our iustification before God three things First the Law from being able to iustifie vs Gal. 3. 11. It is manifest that in the Law no man is iustified with God Rom. 8. 3. It was impossible by the Law being weakened by the flesh Act. 13. 39. You could not be iustified by the Law of Moses Secondly All the workes of the Law Rom. 3. 20. 4. 2. Gal. 2. 16. By the workes of the Law shall no flesH be iustified before him being iustified gratis by his grace vers 24. Thirdly All a mans owne iustice in the state of grace For Saint Paul layeth aside his owne iustice which is of the Law Phil. 3. 9. yea and denyeth himselfe to bee iustified by his owne well-doing for he saith I am not guilty in conscience of any thing but I am not iustified herein 1. Cor. 4. 4. Thus wee see what is secluded from iustifying of vs. Secondly it ascribeth iustice to faith Rom. 10. 6. iustice which is of faith and this is the iustice of God in faith Phil. 3. 9. by which faith wee are iustified Rom. 3. 8. Rom. 5. 1. Gal. 2. 24. Thirdly in the act of iustification by faith it secludeth works from it saying Rom. 3. 28. We account a man to bee iustified without the workes of the Law Rom. 4. 5. Faith is reputed to iustice to him that worketh not Gal. 2. 16. A man is not iustified by the workes of the Law but by the faith of Iesus Christ How cleere are these places for iustification by faith only when they seclude workes and giue it to faith Fourthly it no where exhorteth vs to iustification For iustification is not a vertue in vs nor our worke but the worke of Christ who is our righteousnesse Ier. 23. 6. Rom. 10. 4. 1. Cor. 1. 30. But we are exhorted to beleeue Now of faith most excellent and admirable things are spoken for our euerlasting comfort By it Christ dwelleth in vs Ephes 3. 17. By it we are made the children of God Gal. 3. 26. Ioh. 3. 12. 1. Ioh. 5. 1. By it wee liue Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. we stand 2. Cor. 1. 24. we walke 2. Cor. 5. 7. wee haue boldnesse accesse with confidence to God Ephes 3. 12. Rom. 5. 2. and peace with God Rom. 5. 1. and without this it is impossible to please God Heb. 11. 6. For to this is imputed iustice Gal. 3. 6. Rom. 4. 3. and 9. 31. by this are we iustified Rom. 3. 28. Gal. 3. 8. attaining to the righteousnesse of God by it Phil. 3. 9. By this doe we ouercome the world 1. Ioh. 5. 4. By this are wee kept vnto saluation 1. Pet. 1. 5. By this wee haue eternall life Ioh. 3. 36. and are saued Ephes 2. 8. wee shall not perish Ioh. 3. 16. nor come into condemnation but passe from death to life Ioh. 5. 24. Thus we see the excellencie of this faith in Christ which is called the faith of the elect Tit. 1. 1. the end where of is the saluation of our soules 1. Pet. 1. 9. And that wee might not rest vpon any other thing but vpon Christ by faith the Apostle saith Gal. 5. 6. In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Contraried by Antiquitie Touching iustification by faith onely the ancient Fathers are very cleare for vs against the Papists Chrysost hom 3. ad Tit. If thou beleeuest why addest thou other things to faith as if faith onely could not suffice to iustifie And in Hom. 7. Rom. 3. speaking of Gods goodnesse saith he not onely saueth vs but also iustifieth and glorifieth vs vsing no works hereunto but requireth faith onely Hilar. Can. 8. in Matth. saith Faith onely iustifieth Basil Hom. de humilit saith This is true and perfect reioycing in God when a man is not lifted vp in his owne righteousnesse but knoweth himselfe to be without true righteousnesse and to be iustified by faith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in Iesus Christ Ambros on Rom. 3. They are iustified freely because doing nothing neither repaying againe any thing in stead thereof they are iustified onely by faith And on Rom. 4. There is no need of the Law seeing the wicked is iustified onely by faith Theophylact. on 3. chap. ad Galat. Faith onely saith hee hath in it the power to iustifie Hesychius in Leuit. 14. lib. 1. Grace is apprehended onely by faith and not by workes Primasius ad Rom. 5. ad Gal. 2. He doth iustifie the wicked by faith onely Faith onely sufficeth you vnto saluation Theodoret in Ephes 2. By faith onely he forgiueth sinnes Bernard in Cant. Serm. 22. Beleeue in God that iustifieth sinners and being iustified by faith onely hee shall haue peace with God Thus the Fathers speake according to the Scripture in our manner of speaking in plaine termes Gainesaid by themselues Aquinas on Rom. 3. lect 4. Gal. 3. lect 4. Workes be not saith he the cause why a man is iust before God but rather they are the manifestation and execution of his iustice For no man is iustified by workes but by the habit of faith infused yea iustification is done by faith onely The ordinary Glosse Iam. 2. saith That Abraham was not iustified by the workes he did but by faith onely his oblation being a worke of his faith and a testimonie of his righteousnesse Erasmus saith that the word onely which now a dayes they showt at so in Luther is reuerently heard and read in the writings of the Fathers And Bellarmine de iustific lib. 5. cap. 7. saith It is most safe to repose our whole confidence in the onely mercy and goodnesse of God which is in effect that which wee teach in this point of iustification Scriptures obiected answered 1. Cor. 13. 2. Though I haue all faith so that I could remoue mounaines and haue no charitie I am nothing Answ 1. The faith here is of working miracles and not of iustifying faith Secondly to haue faith without charitie is spoken of here by supposition for true sauing faith is that which workes by loue which wee teach and allow not of a fruitlesse faith Thirdly this is not against the tenent that faith onely iustifieth For here is no word of iustification but a condemning of a faith without loue which iustifying faith is not without For though faith onely
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
sinned ver 33. and he exempteth none of either Iewes or Greekes neither there or any where else saue Iesus Christ onely Heb. 4. 15. She teacheth that they are iust fied by workes and that before God He contrarily Rom. 3. 24. We are iustified gratis by grace for we account a man to be iustified by faith without the workes of the Law vers 28. For if Abraham were iustified by works he hath to glory but not with God Rom. 4. 2. She teacheth that concupiscence in the regenerate is not sinne He contrary calleth it sinne Rom. 7. 7. She teacheth that a man may perfectly fulfill the Law and do workes of supererogation He teacheth the contrary and that out of himself Ro. 7 15 16 18 25. agreeing with our Sauiours teaching Luk. 17. 10. She teacheth that the sufferings of the Saints here are worthy of eternall glory He teacheth that the passions of this time are not condigne of glorie to come Rom. 8. 18. 2. Cor. 4. 17. She teacheth that the Church cannot erre S. Paul sheweth the contrary in Rom. 11. 19 20 21. by example of the Israelites and doth forewarne the Romanes to take heed that God do not cast them off She teacheth that the Pope and his Clergie is not subiect to Ciuill Authoritie He teacheth the contrary not exempting any Rom. 13. 1 3 4 6. with Tit. 3. 1. She teacheth that holinesse is to be put in the obseruation of daies and difference of meates He maketh this as a thing indifferent and teacheth that none are to contend about such things and that the kingdome of God stands not herein Rom. 14. 1 2 5 17. She teacheth that it is not profitable for all to reade the Scriptures He teacheth that it was written for the vse and comfort of all Rom. 4. 23. 15. 4. She teacheth to pray to Saints Angels and to the Virgin Marie and to giue them praises for many things He teacheth to pray to God Rom. 15. 30. and so prayeth he Rom. 15. 5 13 33. and 16. 27. to none other prayeth he nor giueth prayses but to God for his mercies Thus we see them to be at odds with the Apostle by the witnesse of their owne Bible laid to their doctrines The like might be shewed out of the Epistles of Saint Peter whom the Popes claime for their Rocke and therefore their Church not onely may and doth erre And to make yet this more cleare we will view them first in their virtuall Church and then in their Church representatiue The creame or quintessence of their Church as it is reduced to an Elixir by the Refiners and Alchymists the Iesuites is squeczed into a little roome and comprized in the Pope whom they call the Virtuall Church Of his Holyhood they auouch XIV Proposition That the Bishop of Rome cannot erre Confuted by their owne Bible IT giueth vs to know that Peter whom forsooth they doe make the first Pope of Rome did erre first in mistaking Christs Kingdome as terrene and earthly Act. 1. 6. Secondly concerning the person of Eliah that he should come before the Messiah mis-vnderstanding Malachi Mat. 17. 10. Thirdly touching the resurrection of Christ Luke 18. 34. Iohn 20. 9. Fourthly in hauing conscience of the difference of meates after Christs Ascension Acts 10. 14. Fifthly in not vnderstanding his full Commission to goe to the Gentiles Act. 10. 20. Sixthly in not walking rightly to the veritie of the Gospell Gal. 2. 14. If then this first Pope as they make him did so erre then the after-Popes may except they can shew some priuiledge before him Contraried by Antiquitie For it is manifest by History that the Popes iudgement was not held to be infallible but that he might erre 1. For we may find such to haue been made Popes as may easily perswade any wise man that they might erre Some haue Alphonsus de Castro haeres li. 4. ca. 4. Platina in Iul. 1. * See Master Alex. Cooke his booke of this which no Papist hath vndertaken to answere See such Authors as haue set out the Popes liues Platina and other bin vnlettered Idiots no Grammarians that could hardly write their names in Latine some Lay-men as Constantius the second and Bennet the eighth and once a woman Pope * Ioane and very boyes for age Bennet the ninth a child of ten yeeres old Iohn the twelfth a bastard a mad Lad about eighteene yeeres old Could not these yonkerrene thinke you 2. Some haue been most abominable persons Atheists blasphemers poysoners sorcerers and such like Is it like that Gods holy Spirit would reside in such filthy monsters to keepe them forsooth from erring 3. Some of them fell fearefully Marcellinus worshipped Heathen Idols Zepherinus was a Montanist Liberius and Felix Arians Anastasius the second an Acatian Vigilius an Eutychian and Honorius a Monothelite And cannot yet Popes erre 4. Some Popes haue abrogated the Decrees one of another Benno Platina Supplementum Chronic. Gregorie the first abolished the Decrees of Pelagius so Sabinian and Innocent those of Gregorie Steuen abolished those of Formosus so Romanus those of Steuen and so forth And cannot yet Popes erre 5. Some haue decreed flat against Scripture Celestine ordained Alphons li. 1. ca. 4. de haeres Trent Conc. sect 8. can 3. sub Pio 4. Marriage to be void when either party fell into heresie Pius Quartus decreed that it should be lawfull for him to allow degrees of Marriage forbidden in Leuiticus and to forbid what God allowed And cannot Popes erre 6. Easterne Bishops and ancient Fathers haue very sharpely Euseb li. 5. c. 26. reproued the Bishop of Rome as namely Polycrates the Bishop of Ephesus and as Ireneus the Bish of Lions did Victor for his rash proceeding against the Easterne Church And yet doe not Popes erre 7. Ancient Councels haue withstood him as that of Chalcedon Acts 16. wherein were 630. Bishops withstanding Leo in the question of supremacy The sixth Councell of Carthage of 217. Can. 105. Bishops resisted three Popes one after another in that they would do contrary to the Councell of Nice These iudged that Popes might erre else would they haue yeelded to the Popes Gainesaid by Papists themselues 1. Pope Andrian the sixth de sacr confir ar 3. ad 2. pag. 55. saith It is certaine that the Pope may erre So iudged Innocentius Arbor Theosoph li. 4. ca. 32. De potestat Ecclesiae consid 10. 11. De signis Ecclesiae li. 18. ca. 6. the fourth So also haue learned men formerly held as Gerson of which opinion are the Sorbonists who hold that the Pope might erre Bosius dares to write that the Pope may be an heretike writing teaching and preaching heresies Stapleton confesseth it to be no matter of Faith but of opinion Controuers 3. qu. 4. onely because so many famous and renowned Diuines haue euer held the contrary as Gerson Almaine Occam almost all the Parisians Durandus whereto may bee added Waldensis Turrecremata
the least omission But this obedience is impossible to be performed of any in this life for that there is both flesh and Spirit in euery man which two are such aduersaries one to another so as the best men cannot do the things which they would Galat. 5. 17. This inability through this corruption Saint Paul found and confessed to be euen in himselfe Rom. 7. 15 19. Therefore all our obedience being imperfect our workes cannot bee meritorious and cause of saluation Merit requireth perfection and admits not imperfection for cursed is euery one that keepeth not the words of the Law and fulfilleth them not in workes Deut. 27. 26. So far is man from meriting as a malediction is due if hee doe not obey the commandements Deut. 11. 28. V. It teacheth vs that therefore through this our defect good workes are secluded from being the meritorious cause of our saluation 2. Tim. 1. 9. Ephes 2. 8 9. By grace you are saued through faith not of workes that no man glory Rom. 4. 2. If Abraham was iustified by workes hee had to glory but not with God None are cleane before him Iob 25. 4 5 6. 9. 2 3. Rom. 3. 28. 9. 16. Wee account a man to be iustified by faith without the workes of the Law It is not of the willer nor of the runner but of God that sheweth mercy Psal 48. 8 9. Hee shall not In ours Psal 49. 8 9. giue vnto God his reconciliation and the price of the Redemption of his owne soule Therefore good workes though they euer accompanie those that are saued and iustified in Christ as fruits of a liuely faith yet are not the cause of saluation nor doe iustifie vs before God VI. It teacheth that God therefore to make vs accepted gaue vs his Sonne to become all in all for vs. First hee was made vnder the Law to redeeme vs from vnder it Gal. 4. 4 5. Secondly hee was made a curse for vs to redeeme vs from the curse Gal. 3. 43. Thirdly he was wounded for our iniquities and broken for our sinnes Esai 53. 5. by whose stripes we are healed 2. Pet. 2. 24. Fourthly hee himselfe bare our sinnes in his bodie vpon the tree 1. Pet. 2. 24. making Purgatorie for sinnes Heb. 1. 3. and so for vs was made sinne that we might be made the iustice of God in him 2. Cor. 5. 21. and so liue to iustice 1. Pet. 2. 24. Fiftly hereby hee is become our Wisedome Iustice Sanctification and Redemption 1. Cor. 1. 30. that we may glory in him verse 31. for in him the righteousnesse of God through faith is ours Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ Therefore hee is our merit and cause of saluation and not our owne workes VII It teacheth that the Apostle hereupon maketh mans blessednesse to consist not in his owne merits and workes but in reputing iustice without workes and in forgiuing and not imputing sinne Rom. 4. 6 7 8. which forgiuing is our keeping of the Law For as Saint Austin in retract lib. 1. cap. 19. saith All the commandements are holden to be kept when that which is not kept is forgiuen And againe All our righteousnesse saith he stands rather in the remission of our sinnes then in any perfection of iustice De ciu Dei lib. 19. cap. 27. Therefore if mans obedience and keeping be in forgiuenesse and his blessednesse stand therein without workes how is it possible to imagine workes to be the meritorious cause of our saluation VIII It teacheth that for all the graces in vs and for all our obedience to him God onely promiseth to be mercifull as in Deut. 7. 9. Thou shalt know that the Lord thy God hee is a strong and a faithfull God keeping his Couenant and mercy to them that loue him and to them that keepe his precepts So in Exo. 20. 6. Doing mercy to them that loue him and keepe his precepts Here both for the inward loue of God and outward obedience is onely promised mercy Now where mercy needeth there can be no merit Rom. 11. 6. IX It teacheth that the godly 1. acknowledge in all humilitie their sinnes Psal 51. 3 4. Esdr 9. 6. Dan. 9. 1. Secondly they vilifie themselues Iob 9. 2 3 30 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them We saith the Prophet are become as one vncleane and all our iustices as the cloth of a menstruous woman Esa 64. 6. Thirdly they confesse that if God be strict in iustice none can bee able In ours Psal 130. 3. to indure Psal 129. 3. If thou shalt obserue iniquities O Lord Lord who shall sustaine it Fourthly hereupon they craue that God would not enter into iudgement with them for that so no flesh should bee iustified in his sight Psal 142. 2. Fiftly they In ours Psal 143. 2. therefore appeale from his iustice to his mercy calling and crying for it as in Psal 129. 3. With thee there is propitiation and Psal 130. 3. Psal 51. 1. saying also in Psal 50. 1. Haue mercy on me O God according to thy great mercy giuing a reason Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face but in thy many commiserations And therefore saith Dauid Psal Psal 119. 118. 76. Let thy mercy be done to comfort mee Hee seeketh comfort in mercy and not in merit Did these holy people of God dreame of merit and of the worth of their workes as the proud condemned Pharise did Luk. 18 or rather did they not as the poore Publican did who cryed Lord haue mercy on me a sinner and therefore went away more iustified then the other The godly know if that they should iustifie themselues their owne mouthes would condemne them Iob 9. 20. And all are by Christ Matth. 6. taught in Prayer to fly to God for mercie and to begge forgiuenesse and not to plead merit X. It teacheth that all whatsoeuer God did to Israel his people all was of his mercy Psal 135. The possession of the Psal 136. Land of Canaan was not merited by Gods people Deut. 9. 5. For saith God Not because of thy iustices and equitie of thy heart doest thou enter in to possesse thy lands I doe it not for your sake be it knowne vnto you saith the Lord but for my holy name So in Ezech. 36. 22 32. Now if the type of heauen could not bee merited by either inward grace or outward workes may we think that heauen may be merited when Saint Paul tels vs that it is the gift of God Rom. 6. 23 Gift is free and not purchased XI It teacheth that the passions of this time are not condigne to the glory to come Rom. 8. 18. If persecution and suffering Martyrdome cannot merit condignely the glory in heauen What may wee thinke of other workes whatsoeuer For neither our goods nor goodnesses is
hauing thus fallen how can they alledge him to proue perfect obedience For perfection is not in one point or in all for a time but in the same for euer Thus we see that there is no perfection of obedience in any to keepe the Law Therefore is there no workes of supererrogation for they that boast of these must bee in all perfection obedient to the Law first and then doe more then God commandeth either expresly or deriuatiuely For reasons against this point see Moulins his Buckler of faith pag. 173. 70. Sect. and Doctor White his last Booke pag. 521. Sect. 2. to pag. 534. Scriptures obiected for workes of supererrogation answered Matth. 19. 21. If thou wilt be perfect goe and sell all that thou hast and giue to the poore c. Answ 1. Christ here teacheth not that a man may in this life attaine to perfection to doe all that God commands and more too For first he had taught the contrary Luk. 17. 10. Secondly in Mark 10. 21. Christ leaueth out the word perfection and telleth him plainly that he lacked one thing Thirdly Saint Paul for all his excellencies and his manifold sufferings for Christ 2. Cor. 6. 4 10. yet hee did not attaine to perfection Phil. 3. 12. But here Christ speaketh to the vainely conceited yong man who as Austin in Epist 89. saith answered more arrogantly then truely and as Basil saith gaue false testimonie of himselfe when he said he had kept all these to wit all the Ad Hilarium lib. 4. de linquendis facultatibus commandements from his youth vp saying What lack I yet as if he had lacked nothing when he was apparantly couetous Mar. 10. 22. To suppresse this excesse of pride and to discouer his folly Christ thus speakes to him and not to set out a new Doctrine and way to perfection not contained in the Law Secondly these words are not a bare counsell as some conceit because it is said if thou wilt For this kinde of speaking notes not the thing spoken of to bee euer in a mans libertie and pleasure to doe or not to doe for so then should we not be tyed to Gods commandements for thus hee speakes in vrging to the obedience of them in verse 17. of this Chapter and Deut. 28. 1 15. it is said If thou wilt or if thou wilt not So in Esa 1. 19. These words imply not the libertie of choise but rather the desire of the minde to attaine to some thing yet lacking as by comparing Matthew here with Mark chap. 10. 21. it may appeare Thirdly the words giue vnto the poore are plainely a commandement This is a duty commanded and the Law requireth the works of Charitie and Almes to be giuen to the poore This is no counsell left to mans free choise to doe or not to doe as these places shew 1. Tim. 6. 17 18 19. Heb. 13. 16. to striue to perfection is commanded also Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more 1. Thes 1. 10. and 4. 1 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay but we are tyed and bound to grow in grace in knowledge in faith and in good workes Thirdly Goe and sell all that thou hast This also is a commandement for it hath the forme of a commandement Goe and sell And though it be not an ordinary commandement to binde all yet was it a commandement to this young man for the present to try him and to discouer him as Gods commandement to Abraham to sacrifice his sonne Gen. 22. Seeing therefore that these words containe in them Commandements and not a bare counsell this place is nothing for arrogantly conceited works of supererrogation Fourthly if it were granted to bee a counsell yet being Gods counsell it is not best to our libertie to doe or not to doe for God who is great and wonderfull in counsell Esai 28. 29. Ierem. 32. 19. his counsell bindeth and to neglect and despise it is sinne and deserues punishment Psal 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels they can build no workes of supererrogation 1. Cor. 7. 25. Now concerning Virgins I haue no cōmandement of the Lord yet I giue my iudgement c. He that giueth her in marriage doth wel but he that giueth her not in marriage doth better ver 38. Answ 1. Here is not the word Counsell though they for aduantage so translate it For the word in Greeke which is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell is not here vsed but another which signifieth a sound and graue sentence and iudgement more then counsell and aduice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Corinthians had written about the matter verse 1. and the Apostle giueth his iudgement what is most conuenient and fitting for the present time verse 26. Secondly this his iudgement hee giueth by the aide and assistance of Gods Spirit verse 40. and therefore were the Corinthians highly to reuerence his iudgement yea and to submit vnto it as being giuen from an Apostle hauing Gods Spirit and one that had obtained mercy of the Lord to bee faithfull verse 25. and had the wisedome of God to iudge what was best to bee done Thirdly by saying he had no commandement from the Lord his meaning is hee had no expresse precept in particular but not that he had no commandement at all For he taught nothing which he had not from the Lord at least included in generall precepts from which by the direction of Gods Spirit hee deduced particulars considering and applying them to the circumstances of times places and persons This the Apostle doth here for Christ cōmanded his to be without worldly carefulnesse Mat. 6. 25 31 34. and to mind heauenly things chiefly ver 33. Now the Apostle at this time grounded his iudgement vpon these precepts and considering the present distresse and troubles of the Church applyed the same to the question of marrying or not marrying as is most cleare in verses 32 33 34 35. So then here is no counsell or bare aduice but his iudgement vpon the question grounded first on Christs commandements and then deliuered faithfully by the guidance of Gods Spirit This place therefore is nothing for workes of supererrogation or for counsels tending as they dreame to perfection Matth. 19. 12. There be Eunuches which haue made themselues Funuches for the Kingdome of Heauen Hee that is able to receiue i◠let him receiue it Answ There are here two things First a commendation of some Secondly a commandement vpon some Out of neither of these can they build their workes of supererrogation Not out of the first First they are to proue that these Eunuches were perfect fulfillers of the Morall Law Secondly that they did this which they did vpon counsell and not of dutie Both which they are to proue before they proue vpon this their commendations their
iustifyeth yet it is not alone without charitie and other fruits which euer accompany it to shew it to bee sauing faith but yet not as any causes with it of our iustification Iam. 2. 24. Ye see therefore how that by workes a man is iustified and not by faith onely Answ To shew the sence and plaine meaning of these words which are the conclusion from the former discourse wee must consider First to whom Iames speaketh hee speaketh to vaine men verse 20. which boasted of their faith saying they had faith and yet were without workes verse 14. This was the occasion of the Apostles discourse Secondly the scope which was not to shew what place faith hath in iustification whether that faith onely iustifie before God for that was Saint Pauls drift to the Romanes Rom. 4. 5. but this here is onely to shew what faith it is that saueth not verse 14. Thirdly the faith here spoken of and condemned is such a faith First as stood onely in words without workes like the charitie of such who say to the poore Goe in peace be warme and filled but yet giue them nothing to warme and fill them verse 15 16. Secondly a dead faith verse 17. 20 26. Thirdly an Historicall faith which the diuels themselues haue Fourthly a faith contrary to Abrahams faith For his was an operatiue faith and which he that hath can shew by workes verse 18 21. a faith that worketh by works shewing it selfe to bee perfect that is true and sincere verse 22. By which faith Abraham beleeuing it was counted to him for righteousnesse ver 23. where note that when righteousnesse which was counted to Abraham is mentioned it is ascribed to his faith which so did shew it selfe by workes and not to his deeds done which Saint Paul makes the fruits of this his faith Heb. 11. 17. Therefore all these things premised and cleerely manifest out of the Text these words in this verse 24. carry the sense Ye see therefore by all this aforesaid how that by workes that is by faith shewed by workes that a man is iustified and not by faith onely that is by faith alone a solitarie faith which hath no workes of which the vaine man boasteth For onely here is vsed for alone For when the Greekes place the word onely after faith as here then it signifieth alone but before faith it signifieth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this interpretation first is agreeing to the scope of the Apostle Iames here Secondly it doth not oppose S. Pauls Doctrine Rom. 3. and 4. which secludeth workes from faith in the act of our iustification Thirdly the words in this Text of Iames confirmeth this exposition that workes are put for faith shewed by works in ver 18. where he bringeth one in vrging to shew faith by workes Also when in verse 21. he had spoken of Abrahams iustification by workes he by and by saith verse 22. Seest thou how faith wrought by his workes And then thereupon produceth Scripture in verse 23. to proue not that Abrahams worke was counted to him for righteousnesse as Iames would haue done if he had intended to teach iustificatiō by works but that it was the faith of Abraham which did worke by workes that made him to be reputed righteous before God Gal. 5. 6. For in Iesus Christ neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Answ This place magnifieth sauing faith which worketh by loue for which we plead and therefore is nothing against but altogether for that which we teach for we speake not of alone faith but of onely faith in the act of iustification The places cited by the Gagger Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises c. Answ This place is not to the purpose for here is no mention of faith nor of iustification by faith but here is one righteousnesse preferred before another That of the Scribes and Pharises bringeth not to Heauen for it was legall sought by workes and to establish their owne righteousnesse being ignorant of the righteousnesse of God Rom. 10. 3. which is Euangelicall sought by faith and inherent in Christ in all fulnesse of perfection which exceeded the righteousnesse of the Scribes and Pharises Mat. 7. 21 22. Not euery one that saith to me Lord Lord c. Answ This is nothing neither to proue the point This is against idle and vaine professors of Christ that haue not the faith that iustifieth Matth. 11. 26. Yea O Father for so it was thy good pleasure This is foolishly quoted Matth. 12. 33. Is of a fruitfull and fruitlesse tree Matth. 16. 16. Thou art Christ the Sonne of the liuing God Peters profession of his faith The very naming of these sheweth the vanity of this Gaggers citing of Scriptures Matth. 19. 17. If thou wilt enter into life keepe the Commandements Answ 1. This is nothing against iustification by faith onely which faith is neuer without obedience to Gods commandements 2. Christ speakes not of that which the young man was able to doe but he seeking righteousnesse by the Law Christ answered him thereafter legally intending to discouer to him his rashnesse and pride as the euent sheweth For the young man was couetous and loued his riches on earth more then treasure in heauen verse 21 22. Gal. 3. 12. But the Law is not of faith but the man that doth them shall liue in them Answ The whole course of the context is for iustification by faith and against iustification by works The eighth vers speaks of the iustification of the Gentiles through faith The ninth verse saith that they that be of faith are blessed with faithfull Abraham The tenth verse pronounceth them that are of the deeds of the Law accursed The 11. verse confidently auerreth that no man is iustified by the Law in the sight of God and giueth the reason for the iust shall liue by faith In verse 12. is an argument to refell confidence in workes For the Law saith he is not of faith So as if we liue by faith wee cannot liue by the Law for it propounds life to the doers but not to beleeuers as the Gospell doth 1. Tim. 5. 8. If any prouide not for his owne c. Hath not he an idle braine is not he worthy to be gagged for a lewd babbler that will alledge this Scripture against iustification by faith onely when we speake of a holy liuely and obedient faith 1. Ioh. 2. 4. He that saith he knowes him and keepes not his commandements c. 1. Ioh. 3. 22. Whatsoeuer we shall aske because we keepe his commandements and doe those things which are pleasing in his sight Answ The first place condemneth knowledge without practice So doe we and such a faith too The second is an effect of that good confidence in God spoken of in verse 21. describing such as haue such boldnesse towards God by the true signes and fruits of
yea glorying as if we had in possession that which we expect to haue and neuer confoundeth nor maketh vs ashamed that is faileth vs not of that which wee looke for but wee finde surely what hope expecteth then much more are wee made confident by faith it selfe and particularly assured of that which God hath promised euen remission of sinnes and eternall saluation seeing hope is the fruit of faith Contraried by Antiquitie Tertul. in lib. de Baptis Faith saith hee hath safe securitie of saluation Cyprian de Mortal God hath promised vnto thee when thou departest out of this world immortalitie and eternity and doest thou doubt thereof This were not to know God this is to offend Christ the Master of Beleeuers with the sinne of vnbeliefe this is for a man being in the house of faith to be without faith Ambros in Psal 118. Serm. 7. pag. 641. saith The iust man knoweth that eternall life is laid vp for him Austin on Psal 149. There is a kinde of glorying in the conscience when thou knowest thy faith to bee sincere thy hope certaine and thy loue without dissembling And Tom. 2. de verbis Domini Serm. 28. All thy sinnes are forgiuen thee Thou art made a good sonne of an euill seruant Therefore presume thou not of thy working but of the grace of Christ for saith the Apostle Ye are saued by grace Here therefore is not arrogancie but faith to make knowne what thou hast receiued is not pride but deuotion Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen without any doubting for otherwise there is no iustification of faith if faith it selfe be vncertaine Fulgentius lib. 1. de pradest ad Monimum The iust liuing by faith saith confidently I beleeue to see the goodnesse of the Lord in the land of the liuing Macarius hom 17. Although speaking of the godly they are not yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Bernard in Epist 190. ad Innocent PP If faith wauer then is our faith in vaine and our Martyrs were fooles to suffer such bitter things for vncertaine rewards And a little after he saith citing Austin for it That faith is not held of him that hath it in his heart to be there by coniecture or in opinion but by certaine knowledge the conscience giuing witnesse thereto Gainesaid by their owne men The Diuines of Collen say That we are iustified by faith as Antididagm Colon. pag. 29. by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ The same Diuines in Enchirid. Concil Colon. tit de iustif cap. Non habes ergo confesse this for truth that to a mans iustification it is required that he certainly beleeue not onely in general that they which truely repent haue their sinnes forgiuen them by Christ but that his own selfe hath also forgiuenesse through Christ by faith Now if faith can assure vs certainly and without doubting of our iustification and remission of sinnes then so it can assure vs of life euerlasting Bishop Fisher in opuscul de fide misericord axiom 10. saith that if we will enter into heauen we must not come with a double heart or wauering faith but with that which is altogether without doubting and most certaine Ioh. Bacon Catharin cited by Perer in Rom. 8. D. 7. Num. 27. 30. select disput Tom. 2. affirme that the knowledge of faith is equall in certainty and farie aboue and more certaine then all other knowledges Isengren pro Concil Trid. de certit grat pag. 217. saith that their Diuines all the chiefest which hee had read for that purpose though they did not allow a man to be altogether secure and free from all care heedfulnesse yet with one voice teach that we must not tremble or mistrust but haue a firme hope and certaine confidence and saith further that this is the doctrine of all the Schoolemen and Fathers since the Apostles Scotus 3. D. 23. pag. 46. As I beleeue God is three in person and one in essence so doe I also beleeue my selfe to haue faith infused whereby I beleeue this Bannes in Thom. 22. Euery one that beleeueth seeth he doth beleeue Medina 1. 2. q. 112. Art 5. Caietan ibid. and Bannes too dare affirme that a Christian man by the infallible certaintie of faith which cannot be deceiued certainly knoweth himselfe to haue supernaturall faith Dom. Soto Apol. cap. 2. holdeth that a man may attaine to that certainty of his owne grace that he may without all doubting be as sure thereof as he is that there is a Citie called Rome See diuers other testimonies cited at large by Doctor White In his way to the true Church Digres 43. Num. 9. 10. wherehe sheweth that such as will not allow the certainty of faith yet hold sure and firme certainty of hope as excludeth all doubtfulnesse touching remission of sinnes And can they thus allow it in hope which is but a fruit of faith and hath all it firme and sure certainly from faith and not admit it in faith it in saith it selfe This is nothing but wretched peruersenesse of spirit against the cleere light of truth Before I come to the obiected Scriptures some things are needfull to be knowne both more cleerely to shew that which we hold that we may not be mistaken as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation First that this iustifying sauing and applicatiue faith comprehending in it both historicall and temporarie faith is euer accompanied with other graces of Gods Spirit as with knowledge 2. Cor. 4. 13 14. and 5. 1 6. with hope 1. Pet. 1. 21. with Loue and Charitie Gal. 5. 6. Ephes 6. 23. 2. Tim. 1. 14. 1. Thes 5. 8. 2. Thes 3. 6. with holinesse and sanctification Iude vers 20. 2. Thes 2. 13. with puritie of heart 1. Tim. 1. 5. Act. 15. 9. with a good conscience 1. Tim. 1. 5 19. ioy Phil. 1. 25. with obedience Reu. 14. 13. with good workes Iam. 2. 22. Heb. 11. with open profession 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer Iam. 1. 6. and 5. 15. Iude verse 20. Rom. 10. 14. with godly sorrow feare holy reuenge on a mans selfe 1. Cor. 7. 11. with patience in aduersitie Iam. 1. 3. 2. Thes 1. 4. Heb. 6. 12. Reuel 13. 10. and with many other vertues 1. Cor. 7. 11. 2. Pet. 1. 5 6 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel 2. 19. 1. Cor. 6. 11. So that such as haue this faith are no Solifidians as our Aduersaries please in malice to call vs. Secondly that the graces haue their proper operations which this faith doth not hinder but rather they
haue their strength from faith and by it are set on worke so as it and they together make vs that we neither shall be barren nor without fruit in the knowledge of our Lord Iesus Christ as S. Peter speakes but hereby make our calling and election sure 2. Pet. 1. 5 6 7 8 10. For whilest faith holdeth Christ and in him apprehendeth eternall life hope expecteth the accomplishment patience endureth trials loue exerciseth vs in duties of obedience and workes of mercy feare keepes vs from sinne and aweth vs that we dare not displease God a good conscience comforteth vs humilitie makes vs lowly in our owne eyes hatred of sinne makes vs to fly the causes and occasions thereof as ill companie counsels and examples to euill Godly sorrow vpon our falls exerciseth vs in fasting praying and labour zeale makes vs take reuenge vpon our selues when wee haue trespassed and to oppose stoutly wickednes in others and so forth in all the rest of Gods graces whatsoeuer they be for as faith is said to worke by loue so doth it worke by hope patience humilitie and all other vertues which accompanie it neuer neglecting the meanes which God prescribeth in the way to heauen nor abating the power of these other graces gifts of God nor withholding them from their proper workes wherein they are to be imployed vpon any vaine confidence of saluation by Christ or imaginatie assurance of heauen Hence is it that such as in the Scripture are said to beleeue are said also to feare God to be charitable to be iust to eschew euill to doe good to fast and pray to continue in the Word to heare it with an honest heart to come to the Sacraments and so forth See this in S. Paul who was well assured of eternall life of which he could confidently speake 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38 39. And yet neuerthelesse he had care to keepe a good conscience towards God and man Act. 24. 16. endeuouring to please God 2. Cor. 5. 9. and had excellent vertues accompanying his faith 2. Tim. 3. 10 11. Dauid had particulat assurance of pardon of sinne 2. Sam. 12. 13. yet he afterward prayed for mercie feruently Psal 51. and Christ knew his houre yet did auoid dangers Hezekias knew that he should liue fifteene yeeres yet vsed the meanes of life So Saint Paul was sure of safety yet would haue meanes vsed Act. 27. 31. Thirdly that neither this faith nor any of these graces are perfect in this life for the Scripture speaketh of degrees of Faith Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith Luk. 15. 5. 2. Thes 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge Col. 1. 10. of loue Phil. 1. 9. of workes of charitie 1. Thes 4. 10. of walking and pleasing God 1. Thes 4. 1. of grace 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase as the Apostle witnesseth Ephes 2. 21. So that they are more at one time then at another in such as haue them and doe increase by degrees though not alike in all Hence it is first that ordinary meanes are prescribed by God not onely for the first begetting but also for the increase and continuance of all these graces to wit the Word 1 Pet. 2. 1 2. the Sacraments and Prayer which therefore the godly doe euer make vse of Act. 2. 42 46. Secondly that the godly are so often found fault with reproued admonished and threatned for failing in their duties Thirdly that they doe so vilifie themselues and renounce all righteousnesse in themselues and fly to Gof for mercy through Christ Fourthly that there are so many exhortations as meanes to vrge them to their duties in which they are weake and defectiue Fifthly that promises are made with conditions annexed to stirre them vp to their duties Fourthly that with these imperfections of graces there remaineth in the most holiest persons naturall corruption which is sometime so strong as it not onely hindereth the worke of these graces so as a regenerate man cannot doe the good hee would but also is drawne to do that which he would not Rom. 7. 15 18. Hence it is first that the best haue sometime broken forth into foule enormities as may be seene in Dauid Solomon and others Secondly that God so threatens chastiseth them as meanes to awake and reclaime them Thirdly that they so See an excellent discourse of this in Bishop Abbots answer to Bishop in this point of the certainty of saluation pag. 257. humble themselues 〈◊〉 cry and call as if they were forsaken Fourthly that this faith and these graces are not seen nor felt to bee at all times alike in operation but so weakened through strength of corruption so brought vnder as if they had clean lost their vertues and faith in a sort had failed which in some agony of spirit causeth them to vtter some vncomfortable words sauouring rather of desperation then of any hope of saluation euen as Christ on the Crosse crying My God my God why hast thou forsaken me And as Dauid sometimes did in the Psalms Ps 13. 1. 6. 1 6. 22. 1 2. 31. 22. 38. 1 8. 55. 4 5. Fifthly and lastly that albeit the imperfection of graces and corruptions of nature doe weaken thus the power of faith and other accompanying graces much troubling the soule of a true Beleeuer yet doe none of them hereby alter their nature nor change their qualitie but faith holdeth its hold though sometime as doth a Palsie hand and striueth against doubting till it conquer in the combate as may bee seene in Dauids conflicts First he will say to his soule as he doth in a Psalme Why are thou so disquieted within me yet trust in God Secondly he will runne to God in Prayer which is the true fruit of faith Thirdly he will professe his faith and trust in God So Iob in his greatest terrours said If he kill mee yet will I trust in him So that faith giueth assurance in the midst of troubles and saueth Daniel in the very den of Lyons and other in the midst of a siery Ouen Therefore for all the defects of graces and power of corruptions ouer-swaying too often yet seeing they destroy not faith in the elect nor annihilate their graces they are most certaine of their saluation in the end Scriptures obiected answered 1. Cor. 9. 27. But I keepe vnder my body and bring it into subiection lest that by any meanes when I haue preached to others I my selfe should be a Castaway Answ 1. This place speaketh not of a Castaway as one reprobated to eternall destruction but the word signifieth one not approued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to one approued being like reffuse siluer which is not good and currant Ier. 6. 30. So as the meaning is I Paul preaching to other doe
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
praying to Angels answered 187. Saints pag. 189. Scriptures obiected 1. That Angels pray in particular for vs. p. 129. answered 2. That Saints departed know what is here done on earth p. 194. 3. That the Saints departed doe pray for vs particularly p. 179. 4. That we may pray to haue our petitions granted in fauour merits of the Saints departed p. 201. 26. That Confession commonly called Auricular or Sacramentall is of necessity p. 203. 27. That there is a place commonly called Purgatory into which soules after the dissolution of the body doe goe wherein as in a prison such as here haue not satisfied by temporall paine due for sinnes do make satisfaction in suffering hellish torment it is vncertaine how long p. 211. 28. That good workes do merit and are the cause of our saluation p. 231. Of free will and the strength thereof p. 245. 29. 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 actiuity of the will such conuersion in part is to be attributed p. 247. 30. That some sinnes are in their owne nature veniall and doe not deserue eternall punishment p. 259. Of keeping Gods Commandements p. 269. 31. That a regenerate man by assistance of Gods grace is able to keepe all and euery Commandement of God in euery part at all times in thought word and deede perfectly as God in his Law requireth of him p. 270. Scriptures obiected for works of supererogation answered p. 279. Of Iustification by Faith only p. 284. 32. That a man is not iustified before God by faith onely p. 286. 33. That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation p. 293. That the faith of the Elect once had cannot be vtterly lost p. 310. Places of Scripture obiected that Iustifying faith once had may be lost a true beleeuer finally perish And therefore no certaine assurance of saluation The same places answered p. 317. CERTAINE POSITIONS CONCERNING THE RVLE OF FAITH as a Preface before the handling of the ensuing questions betweene vs and our Aduersaries the Papists I. Position There is one and but one onely rule of our Christian faith THis euen their owne Bible of Doway and Rhemes teacheth it doth not make mention of rules but speakes euer singularly as of one rule Rom. 12. 6. Gal. 6. 16. and of the same rule Phil. 3. 16. Seeing also that there is but one God one Lord one Spirit one body or Church one Faith one Hope one Baptisme Ephes 4. 4 5. 1. Cor. 12. 4 5 6. how can there be more then one Rule The ancient Fathers speake of no more then one as afterwards shall be shewed And reason may tell vs that a competent rule can be but only one to that whereof it is a rule the same also an entire and perfect rule and not partiall or a rule onely in part For if the rule be not one but two for one and the same thing then they must either agree and so are they but one entire or else they differ if so in any thing then cannot they be both rules for one and the same thing For then res regulata the thing ruled must differ from it selfe in being framed to the difference of the rules betweene themselues now the rules disagreeing what can accord them or what can they agreeingly measure when they are themselues at odds If any one say that the one may be a rule to the other then there should be a rule of a rule and so run in infinitum whereof there is no certain knowledge and so no sure rule for any thing If it be granted as needs it must that a rule is onely one and that there cannot be either two rules for one thing or a rule of a rule yet perhaps it will be said that one and the same rule may haue two parts whereof neither part is a perfit rule of it selfe but both together make a full rule But this cannot be For if it bee a rule in part then is it imperfect and needs a supply but an imperfit rule there is not be it neuer so short For suppose an inch or an halfe inch rule yet is it as true as full and as perfit a rule as truly measuring that to which it is laid as the rule of an ell long though it cannot measure so much at once Therefore say the learned that a rule is a â—avâ—â—us Theo pâ—â—lact in Phil. cap. 3. Phocius apud Occumâ—n in ◠〈◊〉 3. measure which doth not deceiue which admitteth neither of addition or detraction neither of putting to nor taking from For put any thing saith another to a rule or take from it the rule is corrupted and is denied indeed to be a rule As for the parts of the same rule if any such were these parts must agree in euery thing and if they doe so then is either part the other fully and so the one of them sufficient and the other superfluous or if they agree not how can they be one rule for the same thing which of them can giue the euen measure Neither of them indeede by reason of their disagreement The deuice therefore of a rule in part is absurd and vnreasonable A piece of a rule is not a rule and a rule if it be at all a rule must be one and the same euer infallible in it selfe which if the ignorant doe handle vntowardly the fault is in the men and not in the measure II. Position This one Rule of our faith is onely Gods Word 1. FOr by the Word of God commeth faith Rom. 10. 14. in that respect it is called the Word of faith which the Apostles preached Rom. 10. 8. Now without the Word of God no faith no pleasing of God Heb. 11. 6. and so no true Religion therefore must it needs be the ground and rule thereof and â—i 3. ca. 10. de Verbo Dei Bellarmine saith that the Word of God is the first foundation of our faith 2. We are commanded of God to doe as he commandeth Deut. 5. 32 33. and 12. 32. Numb 15. 39 40. Ezech. 20. 19. Iosh 1. 7. Prou. 4. 2. and that we may know how strictly we are tyed to this Word wee are charged not to adde to it Deut. 12. 32. and 28. 14. nor to take from it Deut. 4. 2. Iosh 1. 7 Reuel 22. 18. lest that God reprooue vs and we be found liers Prou. 3. 6. neither are we to turne aside from it either to the right hand or to the left Deut. 5. 32. and when at any time we are in danger of turning aside this must bee our director to preserue vs from erring Isai 30. 31. 3. God from heauen hath said of Iesus Christ his Sonne This is my beloued Sonne in whom I am well pleased heare him Matth. 17 5. binding vs to his Word which is
20. Because saith hee wee are redeemed by the grace of the Creator wee haue this heauenly gift bestowed vpon vs that when we leaue our fleshly habitation incontinently we are carried to our heauenly rewards Can any thing bee spoken more cleerely against going into Purgatorie See Bishop Vsher his last Booke in the controuersie touching Purgatorie and also D. White his last booke pag. 567. citing many Papists touching the inualiditie of the Popes power ouer soules in Purgatorie Scriptures obiected answered 1. Cor. 3. 15. If any mans worke shall bee burnt hee shall suffer losse but himselfe shall be saued yet so as by fire Answ 1. Albeit the foolish Gagger doth say that this is an expresse Scripture to proue Purgatorie yet Bellarmine saith Lib. 1. de Purg. cap. 5. that this is one of the most difficult places of the whole Scripture Therefore it will not easily satisfie a doubtfull minde in this controuerted point Secondly this place is interpreted in the seuerall words very See Morneus on the Masse all their opinions cited Lib. 3. cap. 6. p. 257 261. diuersly by the Ancients and so variously as Bellarmine is forced by reason of the incongruities thereof to leaue and forsake them all and to run his owne course as wide as any of the rest and differing from his fellowes Thomas Alcuinus Hugo Cardinalis and other Thirdly Erasmus in his Commentarie saith that this place affordeth not any thing for Purgatorie or veniall sinnes This his opinion is not suffered to see light but is blotted out See Index Expurgatorius which is made the true Purgatorie for Erasmus and others that dare to doubt of the false Purgatorie Fourthly the words are all Allegoricall Now Symbolicall places proue not Articles of Faith And therein it is absurd to take any of the words properly in continued metaphors and wholly Allegoricall Fiftly this text speaketh of burning of a mans worke but not of burning a soule But in Purgatorie they say the soule is burning and not his worke workes goe not into Purgatorie but here workes both good and bad are tryed by this fire Sixtly this speaketh of the worke of Teachers building vpon the foundation either Gold Siluer or precious Stones or Wood Hay and Stubble By the former must bee vnderstood either sound Doctrine or sound-hearted Beleeuers wonne to Christ by their teaching and then by the latter must be meant errours and vnsound Doctrine or hollow-hearted Christians which in time of fierie tryall fall away Take then either way this is nothing for veniall sinnes or bringing soules to a purgation Accordingly in the thirteenth verse the fire is a reuealing and trying fire to manifest the difference of mens workes in the execution of their Ministerie What is this to the purging and tormenting fire as a satisfactorie punishment for sinne Purgatorie fire is a materiall fire say they but a materiall fire cannot try Doctrines truth from falshood sound from vnwholesome teaching Seuenthly the word fire in verse 15. cannot be taken for materiall fire or Purgatorie fire First because the continued metaphors in the whole context admits not of such a proper and literall interpretation Secondly the word of similitude is against it For it is not said by fire but as by fire so it is not meant fire properly but by some likenesse a metaphoricall fire not a materiall fire Thirdly Estius one of their owne learned men saith That the word fire three times mentioned in verse 13 and 15 is the same in euery place and calleth the interpretation absurd which puts a difference in them Which being true the former fire in verse 13. not being meant of Purgatorie by Bellarmines grant this latter cannot but absurdly be so interpreted And so in conclusion no Purgatorie fire at all This fire is spirituall such a fire as can try Doctrines and can reueale them and can saue the builder though it consume his worke which fire is Gods Word Ier. 23. 29. and 20. 9. and Gods holy Spirit Mar. 9. 49. Mat. 3. 11. This word by the operation of this Spirit vpon the conscience of an erroneous builder when by the light of truth hee seeth his worke vaine and naught worketh as fire in him to make him confesse his errour and to labour to teach the truth and thus is he saued as by fire the word being in him as fire as it was in Ieremie especially in time of trouble and day of tryall for his Doctrine Ioh. 11. 22. But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee Cardinall Allen saith the Gagger hath hence learnedly concluded that Martha had beene taught and beleeued that the dead might be holpen by the pietie of the liuing Answ 1. How learnedly the Cardinal could conclude hence Purgatorie or the Gagger to helpe him I leaue to learned men to iudge and withal whether they haue not exposed themselues to folly who hence would collect such a thing Secondly touching the Iewish Church and her Doctrine how Purgatorie was vnknowne to her and the Church of Israel vnder the Law let the Reader peruse Mornay of the Masse his third booke and sixt Chapter Thirdly the speech is to Christ and of her full assurance of the efficacie of his prayer vnto God euen to raise vp Lazarus from the dead as appeareth by the scope of her speech What is this to helpe soules in Purgatorie Act. 2. 24. Whom God hath raised vp loosing the sorrowes of Hell This cleerely makes for Purgatorie saith the wise Gagger for here he and the Rhemists wil haue Christ loose others from their paines Answ 1. This speakes of Christs rising from the dead by the power of God Secondly of Gods raising him vp and loosing him from the sorrowes of Hell and not of Christs freeing others from torment Thirdly here is no mention of Purgatorie but of Hell And is Hell and Purgatorie now one place I feare mee they will finde it so that hee which goeth to Purgatorie goeth to Hell Fourthly the word Hell is here taken properly or figuratiuely If properly for hell it selfe the place of the damned then it is nothing for their Purgatorie for from hell is no redemption Luk. 16. 26. If figuratiuely then it speakes not of any reall Purgatorie place and so neither way serues their turne Fiftly if they will haue the place to bee for Purgatorie then is there no cause now to feare it for therein is now no more paines For it is not said that hee loosed the soules out of it but the sorrowes thereof and tooke them away What maketh this for Purgatorie Sixtly the word in the most current originals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the old vulgar reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first signifieth not Hell but Death so it is thus to be read loosing the sorrowes of death as we truely translate 1. Cor. 15. 29. Otherwise what shall they doe that are baptized for the dead An euident proofe saith the Gagger
Dauids deliuerance and Gods fauourable protection of him in his troubles Reuel 3. 4. For they are worthy Answ 1. This is spoken of the persons and not of their workes Secondly the word worthy is here indeterminately set downe and doth not shew how they are worthy Therefore before it bee determined it must bee proued by other Scriptures how they became worthy else merit cannot hence bee concluded Thirdly men by the Gospell are worthy not of themselues but through Christ who is their righteousnesse before God 1. Cor. 1. 30. Worthy they were because Christ was pleased to count them worthy as 2. Thes 1. 5. Fourthly this may be vnderstood comparatiuely in respect of others in Sardis who had defiled themselues c. Digni non ex dignitate sed dignatione Col. 2. 24. Knowing that ye shall receiue the reward of the inheritance for yee serue the Lord Christ Answ 1. Here the Apostle speakes of seruants how in doing faithfully their seruice to men they serue Christ himselfe Now for seruants to serue their Master faithfully is a duty commanded by God Ephes 6. 5 6. But imposed duties done cannot merit Luk. 17. 10. 1. Cor. 9. 16. Secondly the word for expresseth not the cause of the reward but the signe and true token to our selues of obtaining it It noteth the qualitie and condition of such as may looke for eternall life as also the way and order which they that come thereto doe obserue here in this life and not the cause thereof Gen. 15. I am thy great reward This is spoken of God himselfe Can he himselfe be merited of vs Can man by any worke bring God himselfe to bee the very due debt I tremble to thinke so Let any Pharise thus challenge God I dare not 1. Tim. 4. 8. Godlinesse hath promise of the life that now is and of that which is to come Answ 1. That which is of promise commeth freely and is not merited God promised Christ Did we merit him Christ promised his holy Spirit Was it merited Secondly all promises of God made to his people are made in Christ In him all the promises of God are yea and Amen they haue their ground and performance in him and for his sake to vs. This very word cutteth the sinewes of Merit and sheweth that we claime of God fidelitie in performing his promise but not the paiment of a deserued debt 2. Tim. 4. 8. The Crowne of righteousnesse which the Lord that righteous Iudge shall giue me at that day Answ 1. Before is shewed how eternall life which is this Crowne of righteousnesse is giuen vs freely by Christ Secondly it is called the Crowne of righteousnesse because he glorifieth thus those whom hee iustifieth Rom. 8. 30. Thirdly Saint Paul disclaimed iustification by his owne righteousnesse 1. Cor. 4. 4. 9. 16. and taught saluation to bee by grace and not by workes Ephes 2. Here therefore hee speakes not of merit for so should hee be contrarie to himselfe Fourthly Saint Paul speaketh in verse 7. of nothing done by him but that which by dutie hee was bound to doe Was hee not bound to fight a good fight to finish his course and to keepe the faith Then could hee not merit by his dutie as before is proued Fifthly the Lord is said to bee righteous in rewarding not in respect either of vs or of our worke but in respect of his promise to reward which he is iust to performe for by our workes we make him not debter but he makes himselfe so of his meere goodnesse by promising for hee is not vniust to forget our works Heb. 6. 10. for his owne promise sake for hee is iust in his sayings Rom. 3. 4. Where note also that the truth of God verse 7. is called the righteousnesse of God verse 5. and he is said to be iust as well in forgiuing 1. Ioh. 1. 9. as in punishing and a mercifull righteousnesse there is in God euen his faithfulnesse towards his people in performance of his Word which is opposed to the iustice of God by which hee rewards men according to their deserts Psal 143. 1 21. Consider this well and thou shalt neuer swell with merit 2. Thes 1. 5. That yee may bee counted worthy of the Kingdome of God for which resuffer Answ 1. Touching the word worthy see before the answer to Reu. 3. 4. Secondly here it is not said that they are worthy or might be worthy but that they may be counted worthy Now to be so and to be counted so doe much differ For they bee counted so that in themselues are not so but in another as wee all bee through Christ So Saint Paul prayeth to God for this as a mercy from him towards them that hee would count them worthy Now God doth count none worthy but in Christ in whom onely hee is pleased Matth. 3. 17. Therefore the Thessalonians were not worthy by any thing in themselues Thirdly their sufferings made them not worthy of eternall life for the Apostle had taught the contrary Rom. 8. 18. XXIX Proposition Of Free-will and the strength thereof BEfore I come to propound the question that it may be truly vnderstood somethings are to be premised First that there is the facultie called the will in euery reasonable soule Secondly that this will is a free and actiue will in it selfe and to anything it willeth without enforcement Thirdly that this will hath the vnderstanding the other facultie of the soule euer going before it to bee the informer thereof Fourthly that this will hath power to chuse or refuse the thing obiected and laid before it or to pause and rest it selfe betweene both Fifthly that the vse of this free-will was to compasse all those ends for which man was made which were as manifold as mans composition who is microcosmus and to doe such things as should tend to his owne good and Gods glory but by sinning man hath left off this free-will till it be repaired by grace yet not wholly but that in diuers things some power remaineth First in all naturall actions as to eate sleepe walke sit stand and to vse all other bodily actions and vse of the senses for preseruation of life and for auoiding things hurtfull the generall gift in nature common to all vnreasonable creatures Onely whereas these moue to their end yet are they not priuy for want of reason to discerne what they doe but man as Lord of his owne actions doth what he doth out of his owne choice by knowledge and deliberation before hand Secondly in humane actions as to speake discourse learne and teach Arts and Sciences and all such things as bee common to all of mankinde that they may liue in the world as men among men in ciuill societies profitably Thirdly in Morall actions as to doe iustice to liue temperately chastely to doe good to others to relieue helpe and defend them and to doe actions of common honestie and such things as be praise-worthy and common
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
faith to which he exhorts in verse 23. saying that it is a commandement of God that we should beleeue in the name of his Sonne Iesus Christ Rom. 3. 31. Doe we destroy the Law by faith God forbid but we rather maintaine the Law Answ The whole Chapter is against iustification by workes and for faith and euen in this very verse For what meane these words but to shew that faith by which wee are iustified doth fulfill the Law so as what men would obtaine by the workes of the Law the same they haue by faith in Christ who hath for vs perfectly fulfilled the Law So the Law is not destroyed but by faith established Phil. 2. 12. Worke out your saluation with feare and trembling Answ What meaneth this babbling Babylonian hereby Will he conclude that he which is to worke out his saluation with feare and trembling is not iustified by faith onely Iustifying faith maketh none presumptuous It makes a man put on the Armour of God It so maketh vs confident in God as withall neuer to neglect any good meanes in the way to saluation It maketh vs not high-minded but to feare and to tremble and so to worke out our owne saluation which euer accompanyeth our iustification XXXIII Proposition That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation Confuted by their owne Bible BY their Bible we doe learne and it is cleere First that the vnalterable ground of our saluation is laid in Iesus Christ God hauing chosen vs in him before the constitution of the world Ephes 1. 4. which he wil perfect for whom he hath predestinated them also he hath called and whom hee hath called them also he hath iustified and whom he hath iustified them also he hath glorified Rom. 8. 30. Secondly that Christ hath taken away all and euery cause of damnation and euery thing that might hinder the saluation of such as beleeued in him as to wit sin Hee is made sinne for vs 2. Cor. 5. 21. the curse of the Law he hath redeemed vs from the curse thereof Gal. 3. 13. and from vnder it Gal. 4. 5. the anger and wrath of God for we were reconciled to God by the death of his Son Rom. 5. 10 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ Rom. 8. 1. Thirdly that Christ is euery thing for vs vnto God our Wisdome Iustice Sanctification and Redemption 1. Cor. 1. 30. yea in Christ we are made the Iustice of God 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice which cannot bee excepted against Who therefore shall accuse the elect of God or who is hee that shall condemne Rom. 8. 33 34. And if free from accusation and condemnation are they not sure of saluation What is it that letteth Fourthly that no power though they haue many temptations and many combates shall euer finally ouercome them The gates of hell shall not preuaile against them Matth. 16. 18. For in the vertue of God they are kept by faith to saluation 1. Pet. 1. 5. and are in all power strengthened according to the might of his glory in all patience longanimitie with ioy Col. 1. 11. Christ promiseth not to cast forth his Ioh. 6. 37 40 and he holdeth vs that none shall plucke vs out of his hands Ioh 10. 28. Not Satan for Christ hath ouercome him Matth. 4. Heb. 2. 14. Not the world for he hath ouercome it also Ioh. 16. 33. Not false Teachers for it is not possible that the elect should bee induced into errour Matth. 24. 24. meaning totally and finally Not our sinnes for the bloud of Christ hath cleansed vs from all sinne 1. Ioh. 1. 7. and in him we haue redemption the remission of our sinnes Col. 1. 14. Ephes 1. 7. See also Heb. 8. 12 9. 14. Not the terrour and curse of the Law for hee hath fulfilled it for vs and remoued the curse Gal. 4. 5. 3. 13. Not our once being vnder the power of darknesse for God hath deliuered vs from our enemies Luk. 1. 74. and from the power of darknesse and translated vs into the kingdome of the Sonne of his loue Col. 1. 13. Nor Gods once former displeasure against vs for when we were impious Rom. 5. when wee were sinners Christ dyed for vs verses 6. 8. and when we were enemies we by Christs death were reconciled to God verse 10. and haue receiued reconciliation verse 11. Not any thing that may fall out after reconciliation For if when we were Enemies we were reconciled much more being reconciled shal we be saued in the life of him Rom. 5. 10. No not Gods iust deserued wrath for our often falls For if when we were sinners Christ dyed for vs much more therefore now being iustified by his bloud shall wee be saued from wrath by him Rom. 5. 8 9. 1. Thes 1. 10. Not the Law of sinne captiuing vs so as we cannot doe that which wee would but doe often that which wee would not For Iesus Christ shall deliuer vs from the body of this death Rom. 7. 24 25. Not tribulation distresse famine nakednesse danger persecution nor the sword though wee were killed for his sake all the day long For to vs it is giuen for Christ not onely that wee should beleeue in him but also that we suffer for his name Phil. 1. 28. And in all these things wee ouercome because of him that hath loued vs Rom. 8. 37. and because God is faithfull who will not suffer his to bee tempted aboue that which they are able but will also make with temptation issue that you may be able to sustaine 1. Cor. 10. 13. To conclude there is nothing possible that can separate vs from the charity of God in Christ Iesus our Lord. For I am sure saith the Apostle that neither Death nor Life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to doe it Rom. 8. 38 39. For we know that to them that loue God all things co-operate vnto good to such as according to purpose are called to be Saints Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God Heb. 7. 25. hee being entred into Heauen now appearing to the countenance of God for vs Heb. 9. 24. who is on Gods right hand making intercession for vs Rom. 8. 34. So that it is vndoubtedly certaine that those that bee Christs shall not perish Ioh. 3. 15. nor come into iudgement but passe from death to life Ioh. 5. 24. Fifthly their Bible teacheth not onely these things in the generall but also how euery true beleeuer may particularly be assured that he hath his part in these things and be certaine of his owne saluation and that is by Christs Spirit and by the grace of faith wrought by the same
they come in Christs stead 2. Cor. 5. 20. and doe alledge these faithfull promises of God made in generall and apply them to their hearers assuring them that if they beleeue these promises shall be certainly performed Thus Peter applyed the promises Act. 2. 38 39. 3. 25 26. So did S. Paul Act. 13. 26. 16. 31. which assurance made by faithfull Ministers vpon these vndeceiueable promises of God is to bee receiued and beleeued as from Christs owne mouth because they speake not vpon any warrant of their owne but vpon the vndoubted warrant of Christ himselfe Thirdly the Hearers as many as be ordained to eternall life Act. 13. 48. beleeuing doe apprehend and by faith doe apply to themselues these promises so deliuered for that they know that they doe beleeue and truely repent of which their conscience beareth witnesse whose heart is so seasoned with grace and conformed to Gods voice as the same like an Eccho answereth thereto So that when God saith Seeke ye my face the faithfull soule answereth to God Thy face Lord will I seeke Psal 27. 8. When God saith Thou art my people it soundeth backe Thou art the Lord my God Zach. 13. 9. When Christ saith If thou beleeuest al things are possible to him that beleeueth he answereth Lord I beleeue helpe my vnbeliefe Mar. 9. 23. When God requireth his will to be done and his commandements diligently to be kept the gracious soule is moued with desire therto Oh that my wayes were directed to the keeping of thy Statutes Psal 119. 4 5. and shewes it selfe ready Loe I come O God I am content to doe it yea thy Law is within my heart Psal 40. 7 8. Therefore their faith claimeth these promises and concludeth the assurance of the things promised in particular so to themselues as if they in the same promises were personally named Fourthly to this spirit of true Beleeuers the holy Ghost beareth witnesse Rom. 8. 16. and it is true 1. Ioh. 5. 6. that wee are the sonnes of God Rom. 8. 16. and that God hath giuen to vs eternall life 1. Ioh. 5. 11. which true Beleeuers doe know for the Word was written also that this they should know 1. Ioh. 5. 13. Thus we see how a true Beleeuer hath his particular perswasion not from an idle fantasie or vaine conceit but from the vndoubted Word of God and from the faithfull witnesses of Gods Spirit and his owne conscience If our Aduersaries will be yet obstinate and say that these generall promises cannot bee thus particularly applyed I demand foure things First why is it said Rom. 15. 4. Whatsoeuer things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope and in Rom. 4. 23 24. That the things written were not written for their sakes onely of whom they were spoken but for vs also if we cannot apply them as spoken to euery one Secondly why haue the Apostles applyed the generall promises to particular persons so as they haue done as before is shewed Act. 3. 26. 16. 31. 13. 26. and why haue they comforted the faithfull in generall with a promise made to one before in particular Ios 1. 9. Heb. 13. 5 And why did Zachary include himselfe in those promises made long before to Abraham as spoken to himselfe and those then liuing Luk. 1. 73 74. if faith might not apply them to a beleeuers owne speciall comfort Thirdly how can the Popish Priests from a generall Scripture Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries And are either those Priests or any of their Penitentiaries named in the Text If vpon so generall words they can be bold to assure their Confitents of pardon of sinnes may not a true Beleeuer vpon the forenamed grounds hee assured particularly of his owne saluation Lastly if there can be no assured application without particular nomination how shall men become obedient to the precepts and commandements of God how shall any bee stirred vp by exhortation how shall any bee terrified by threatnings For in none of these is any man personally named more then in the promises Therefore as in hearing the other we apply them and verily take them without any doubt as spoken to vs in particular to worke obedience and feare so in hearing these promises are we to apply them as spoken to vs by name if we truely beleeue to our heauenly comfort and assurance of life Obiection Secondly they say that Gods Decree whence we fetch the ground of assurance is conditionall If we beleeue If we liue as we ought to liue and perseuer to the end Which perseuerance when God foreseeth in vs doth thereupon elect vs to saluation Answ The Decree is absolute according to the good pleasure of Gods owne will For therefore we beleeue because hee so hath ordained it Act. 13. 48. We walke in good workes because he hath so fore-ordained vs thereto Ephes 2. 10. We are in time called iustified made conformable to Christ adopted for children to bring forth fruit that also the same should remaine and so be at length glorified because he hath predestinated and ordained vs thereto Rom. 8. 30. Ephes 1. 5. Ioh. 15. 16. So as his Decree is the cause of all good to vs and not our obedience and perseuerance the cause of his Decree Obiection Thirdly this Doctrine of the certainty of saluation and that faith cannot faile maketh men secure careless of good works Answ This is a very old obiection but altogether slanderous There is indeed to be granted a kind of security or assurednesse being vnderstood spiritually for it maketh vs secure in God in the infinitenesse of his mercy towards vs through Christ in the vndoubted truth of his promises in the full perfect satisfaction made by Christ and in the vnchangeablenesse of Gods eternall Decree to saue all those which truely beleeue in Christ But this Doctrine maketh them not carnally secure which are vpon solid ground assured of their saluation which is thus manifest First this sauing faith as you haue heard is euer accompanied with other graces which maketh the true Beleeuers neither barren nor vnfruitfull 2. Pet. 1. 5 8. Secondly this precious faith doth not onely claime the promises but humbly attendeth vpon Gods will in vsing such meanes as God hath appointed in the way to Heauen Thirdly it is euident from examples in Scripture of such as were certaine of saluation as Abraham Moses Dauid S. Paul and others that they did not therefore neglect their duties And such with vs as conscionably hold this doctrine doe walke nothing lesse carefully in the wayes of Gods Commandements but doe endeuour to keepe a good conscience towards God and men And what if vaine presumptuous spirits abase this doctrine as they doe other holy and wholesome truths to their condemnation is the Doctrine therefore faulty Shall the abuse of truth make it to be iudged falshood God forbid To conclude this Doctrine of assurance is most comfortable to humbled and afflicted soules as the other is full of slauish feare and very comfortlesse For what can bee more terrour to mans heart in the time of temptation when hee hath fallen by infirmitie suddenly into some grieuous offence as Peter did and being assaulted by Satan to despaire as Iudas did then to be perswaded that Gods Decree dependeth vpon mans perseuerance that the couenāt of Grace made with his soule may be annihilated his promises fallible his power frustrated Christs strength too feeble to vphold him Christs prayers not of force to preuaile for him with Gods the holy Spirit to haue forsaken him the Seale of Gods Couenant broken off the writing cancelled Faith it selfe and the hope of heauen lost for euer This wounded spirit this soule thus perplexed this heart thus affrighted cast into such a deepe gulph of despaire who can but pittie and withall beware of that desperate Doctrine which casteth poore soules into such vnexpressible misery and sorrows of heart On the other side by the Doctrine of assurance of saluation when a poore weake Christian hath beene ouertaken by some violent storme of temptation and commeth to the sight of sin with Dauid cryeth calleth with bitter teares of repentance and faine would finde peace with God againe how comfortable will it be in such a distresse when Satan with his fiery darts assaulteth him to thinke that though he hath failed on his part and so vndone himselfe for euer as much as lyeth in him yet that God is one and the same his Decree vnalterable his Couenant not broken on his part Christ still his Sauiour his prayers prevalent for him the Spirit of God exciting him to prayer with groanes not to be expressed and his faith though shaken yet not lost O how will the meditation hereof comfort such an afflicted spirit turne his heart to seeke after God grieuing with himself that he should displease so gracious a God and after he hath once againe found some comfort to put on a resolution neuer to offend so any more in a holy zeale therefore to auenge himselfe on himselfe bringing downe his flesh in subiection to the Spirit and all this with an earnest loue to God and care to please him euen for that he hath not lost through his fall the assurance of his saluation as iustly he had deserued Thus is this Doctrine a comfort in distresse and an incouragement after a fall to rise againe and in the time of greatest peace neuer any cause of carelesse securitie but rather of spirituall ioy and an incitement to well-doing to expresse all thankefulnesse to God through Christ for the same Euen so Amen FINIS