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death_n	die_v	grace_n	live_v	4,864	5	5.5066	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11078	Testis veritatis the doctrine [brace] of King Iames our late soueraigne of famous memory, of the Church of England, of the Catholicke Church : [brace] plainely shewed to bee one in the points of [brace] pradestination, free-will, certaintie of saluation [brace] : with a discouery of the grounds [brace] naturall, politicke [brace] of Arminianisme / by F. Rous.	Rous, Francis, 1579-1659.	1626 (1626)	STC 21347.3; ESTC S4449	57,093	98

man and a sonne of Beliall And now I doubt not but he was fully instructed by those scourges to buy those sinnes no more at this price his flesh was so taken downe that he humbled himselfe vnder Gods chastisment and accepted it Let him curse for the Lord hath bidden him 1. King 11. Salomon also sinning was scourged with the scourges of men Hadad the Edomite Rezon the sonne of Eliadah and Ieroboam the sonne of Nebat and Hezechiah for the pride of his heart had a fearfull scourge vpon his estate and posterity all that is in thine house shall be carried into Babylon And thy sonnes which thou spalt beget shall they take away and they shall be Eunuches in the palace 2. King 20. 13. of the King of Babylon Briefly some are deliuered vnto Satan for the destruction of the flesh Paul himselfe is buffe●…ed by the messengers of Sathan lest hee should be exalted aboue measure and the Corinthians not iudging 2. Cor. 12. 7. themselues are iudged of the Lord so that some of them are sicke and some of them asleepe The terrors of God which I call a temporall Hell shake the soules of the Saints hauing sinned and grinde them into contrition So they cry out There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sinne I am feeble I am sore broken I haue Psal. 38. roared by reason of the disquietnesse of my heart Thus wee see to the Doctrine of assurance are annexed remi dies agaist Security and Presumption so that it needes not an vntruth to deny it but onely discretion wisely to deliuer it When the Doctrine of Assurance is taught let these chastisments of God vpon the pride and security of Saints be deliuered with it and then a spirituall Doctrine being deliuered with these correctiues and corrosiues of the flesh will bee comfortably profitable to the spirit and not hurtfull to the puffing vp of the flesh The Grace of God in a Saint seeing the goodnesse of the Lord sealed to him on the one side and the terrors of the Lord on the other side hath sufficient grounds of a full and awfull resolution to serue God with reuerence and feare It is the saying of an holy man neare 200 yeares since Doctus dono Gratiae et eruditus verbare substractionis c. A Saint being taught by the gift of grace and by the Rod of Gods frownes and temporall desertions takes heede of pride takes heede of security And Gregory the great hath an excellent passage wherein he saith that God doth keepe the soule of a Saints in so even a ballance counterpoysing vertues with Tentations Miro modo agitur vt nec de virtute quispiam extolli debeat nec de tentatione desperet That hee neede not to be lifted vp with his virtues nor dispaire for his tentations Greg. in Iob. lib. 9. cap 5. So it will be vnnecessary as it is vntrue to say that a sonne of God may be damned for euen therefore are they scourged here that they may not be damned hereafter but that they may be receiued They are scourged with the scourges of men Heb. 12. 1 Cor. 11. 32. but the mercy of God is not taken away from them they are iudged of God that they may not be condemned with the world But the same men that are so hard against the Saints yet they are very kinde to the Reprobates and they that will not allow a particular grace to giue vnto the Saints a sure salvation will allow a generall grace to giue vnto all Reprobates and all an vncertaine salvation Yea to speake the truth vnder the shew of a generall saluation they giue no saluation at all For man fallen will not stand by that grace wherein man perfect did fall so that if effectuall grace be taken away saluation is taken away But what say they Christ dyed for all True but what of that Therefore all men haue grace to be saued by Christs death A miserable inconsequence There can nothing follow but this Therefore Christ gaue himselfe a sufficient ransome for all The ransome is sufficient for all it is offered to all but all men doe not receiue it Man by his fall hath depriued himselfe of grace by which hee may accept the promises of grace so that his owne incapacity hinders him from accepting this generall remedy A King at his Coronation giues a generall pardon yet this doth not proue that all men are able particularly to apply this generall pardon There are some that thinke themselues rectos in Curia and that they neede it not some are negligent and carelesse of their estates and a third sort are ignorant of it and a fourth is poore and cannot sue it out So in the generall pardon offered in Christ Iesus there are some Iustificiaries as the Scribes and Pharises that thinke they they neede it not there are some that with Esau despise it for carnall prophanenesse there are some that Rom. 10 are hardned and blinded being ignorant of Gods Righteousnesse in Christ Iesus though they haue it Preached yea though they haue a zeale of God and such are the Iewes and there are some that neuer heard of Christ Iesus and they cannot sue out a pardon by beleeuing in him of whom they haue not heard But this is the summe of the truth Man being wholly fallen by Free-will though assisted with a generall and sufficient grace lost his Free-will grace and life eternall God in his mercy giues a Sauiour Ioh. 17. 2. Heb. 9. 15. with a sufficient ransome for all the sinners of the world that of all the world he may take whom hee pleaseth anb by effectuall grace ioyne them to Christ in an eternall vnion of blessed felicity If Christ had not dyed for all God could not of all haue saued whom he pleased If hee had giuen effectuall grace to all all would be saued and then God had bin all Mercy and no Iustice If hee had giuen effectuall grace to none none would be saued and then God would haue bene all Iustice and no Mercy But God purposing to shew both Mercy and Iustice leaues some in the state of the fall to which man voluntarily cast himselfe and by effectuall grace ioynes others to Christ vnto eternall saluation His Iustice cannot be accused but his Mercy ought to be magnified And wee are infinitely more bound to God for his sure Mercyes in that Effectuall Grace by which hee certainly saueth millions then to Arminians for their generall grace by which they goe about certainly to damne all THE DOCTRINE OF THE Catholicke Church of the Certaintie of Saluation TEmplum Dei c. That the Temple of God which is inhabited Ireneus lib. 5. ●…9 by the spirit of the Father and that the members of Christ should not be partakers of Saluation how is it not a most great blasphemy Mori est vitalem amittere habilitatem

the earnest which they now receiue they are as certaine of it as if they were already crowned and reigning c. Bernard saith who is iust but he that returneth loue to God who hath loued him which is done when the Spirit by Faith REVEALETH to a man the eternall PVRPOSE of GOD concerning his FVTVRE SALVATION Dr. Reynoldes was a man indifferently well esteemed by some for his learning in the place where he liued and not accused by any that I knew for not being orthodoxe in any point of the Doctrine of our Church Yet Salomons saying is true That the Race is not to the swift c neither is fauour stil to men of skill wherfore as when a Countrey-Gentleman would borrow money in this Citie though his estate be neuer so great in the Countrey yet commonly hee must hauea Citizen bound for him that is knowne to the Cittie so since Doctor Reynoldes though well knowne for his learning in the place where he liued yet perchance may faile to haue trust among some men I must take leaue to get a surety for him euen one that is liuing and whose wordes I thinke will be taken in the Citie The man whome I produce to giue his word for Dr. Reynoldes is Doctor Francis White Deane of Carlile I haue already indeede produced him for a witnesse but now I produce him for a surety yea since he can here be a witnesse also let him be both a witnesse and a surety First therefore I take him as a witnesse of Perseuerance in that which I formerly cited out of him That our Tenet concerning Praedestination is no other then what Saint Austen and his Schollers maintained against the Pelagians Now it may plainly appeare by diuers of Saint Austens workes that the Praedestination taught by Saint Austen gaue to the praedestinaite an infallible perseuerance a perseuerance by which a Saint could not but perseuere And that I may not send away my Reader presently to reade or buy the workes of Saint Austen let him but looke backe to the allegation of Doctor Fulke and there he shall plainly see that which here I tell him so that thence will arise a plaine Argument The Tenet of our Church concerning Praedesti nation is the Doctrine of Saint Austen But the Doctrine of Saint Austen teacheth a Praedestination that giues a sure and infallible Perseuerance Therefore the Tenet of our Church teacheth a Praedestination that giues a sure and infallible Perseuerance Neither may aman dare to meddle with any thing but the Conclusion for the former proposition is guarded by Doctor White and the second by Saint Austin and Doctor Fulke But Doctor White comes somewhat nearer and RePly to Fisher. Proues that A member of Christ and the Catholicke Church in the Creede which consists of the true members of Christ can neuer fall away vnto damnation and therefore must needs be possessed of finall perseuerance That Church or the Catholicke Church in the Creede hath the remission of sinnes and life eternall and passeth not to Hell Ioh. 10. 28. Aug. de Doctr Christi lib. 3. cap. 32. Againe The testimonies of St. Austen obiected by the same Aduersary which are that the Catholicke Church is the Body of Christ whereof he is the Head and that out of this Body the holy Ghost quickneth no man make altogether against himselfe For none are vitall Members of Christs mysticall Body but Iust and Holy persons And it is the same Fathers Doctrine Impii non suntreuera corpus Christi wicked persons are not in Deed Veritie the Body of Christ. And in another place In corpore Christi non sunt quod est Ecclesia quoniam non potest Christus habere membra damnata They are not in Christs Body because Christ CANNOT haue DAMNABLE members Thus are Christs members sure of Salvation because safe from damnation they cannot be damned therefore they must be saved and I thinke that they will not deny that finall perseverance is an inseparable companion of Salvation And now wee come to another place in the same worke which though it begin in Witnessing yet it ends in Suretiship It that is still The Catholicke Church in the Creede is the Church builded upon the Rocke against which the gates of Hell shall not preuaile either by Herisie Tentation or Mortall sinne Matt. 16. 18. Matt. 7. 24 And if it bee a meere fancie to hold this then Gregory the great with many ancient Father were fantasticks for teaching in this manner Which to make good there are many citations adioyned Aug de Ci●…it Dei lib 20. cap 8. Nunquam ab illo ecclesia sed vcetur praedestinata electa ante constitutionem mundi Origin Trac 1 Mat Vnumquodque peccatorum c. portae sunt Inferorum Vna Inferorum porta vocatur scortatio C●…mmultae sunt neque recenceri numero possint Inferorum portae nulla porta Inferorum valet aduersus petram aut Ecclesiam quam Christus super illam aedificat Gregor Morall lib. 28. cap. 6 Sanctam Ecclesiā de Sanctis in aternum perman suris constructam nullis huius vitae persecutionibus superandam Ipse super quem ●…dificata est euidenter ostendit cum ait Port●… Inferi non praeualebunt aduersus eam Ambr in Luc lib. 2. cap. 3. Bern in Cant serm 7●… Dr. Raynold de Script Eccles. Thess. 4 confirme the same at large Thus are we referred to Doct. Reynolds by this learned man and therefore we may safely passe on to see what hee sayes Neither is this Reference meerely generall and learge but punctuall to this very poynt of the finall Perseuerance of the Saints A more generall commendation hee hath besides of this same worke when he sayes The aduersaries haue made no Reply to Doctor Reynoldes Theses Neither are any endued with sanctification but those whome God hath Elected that they should bee Saints And to true Sanctification Iustification concurreth But God Iustifieth onely the Elect and Iustifiing Faith by which the Hearts are purified is the Faith of the Elect of God The wicked are not beeleeuers in the Apostolicall vse of that word For whosoeuer beeleeueth shall bee saued and the end of Faith is the saluation of the soule And howsoeuer they may bee called beeleeuers for a profession of faith or for a temporary Faith yet they are not redeemed as those which are grounded on Christ For those that are Redeemed are made Kings and 〈◊〉 〈◊〉 God which is the Pr●…per prerogatiue of Saints And they that 〈◊〉 〈◊〉 did vp on Christ haue built houses grounded vpon the Ro●… which shall neuer fall Thes. 4. which is the very same wherevnto D White referred the Reader The 〈◊〉 Doctrine of Finall perseuerance 〈◊〉 againe confirmed in the Apologie of these Thes●… Master Hooker As Christ being raised from the dead dyeth no more death hath no more power ouer him so the iustified man be ing allyed to God in Iesus Christ our Lord doth as necessarily from that time

alwayes liue as Christ by whom he hath Ioh. 14. 19. life liueth alwayes I might if I had not other where largely done it already shew by many and sundry manifest and cleare proofes how the 〈◊〉 and opera●…ns of life are sometimes so indiscer●…ble and so secret that they seeme stone dead who notwithstanding are still aliue vnto God in Christ. For as long as that abideth in us which anima teth quickneth and giueth life so long wee liue and wee know that the cause of our Faith abideth in vs for euer If Christ the Fountaine of life may flit and leaue his habitation where he once d●…elleth what shall become of his promise I am with you to the worlds end If the Seed of God which contayneth Christ may be first conceiued 1. Pet. 1. and then cast out how doth S. Peter terme it immortall 1. Ioh. 39. How doth S. Iohn affirme it abideth If the Spirit which is guen to cherish preserue the seed of life may be giuen and taken away how is it the EARNEST of our INHERITANCE vntill Redemption If the Iustified ●…rre a●… he may and neuer come to vnderstand his error God doth sa●…e him through generall repentance but if he fall into H●…risy he calleth him at one time or other by actuall Repentance but from 〈◊〉 which is an inward direct deny all of the foundation 〈◊〉 preser●…eth him by speciall providence foreuer Discourse of Iustification Thus haue the Fathers and Doctors of our Church plainly shewed the Doctrine of our Church And this last witnesse a man beyond all exception of Schisme or Partialitie the enimies of this Doctrine being Iudges hath strongly confirmed and established it Yea he hath cut off that Goli●… Head which commonly marcheth against the hoast of God to terrifie them out of their assurance of Finall perseverance and certaine Saluation For he sheweth that the truely iustified after their errors are saued either by generall or actuall repentance but from Infidelitie Fundamentall Errors they are preserued for euer And Dr. Overall seemes to ioyne in one harmonie with this doctrine of M Hooker saying the like for Errors of life that this other did for errors in beleife In the Conference at Hampton Court these are his words Those which were called and iustified according to Gods purpose and Election howsoeuer they might and did sometimes fall into greiuous sinnes c. were in time renewed by Gods Spirit vnto a liuely Faith and Repentance and 〈◊〉 iustified from those sinnes and the wrath and Curse and Guilt annexed thereunto So that the obiection now adayes vrged was long since prevented with an answer and should haue kept silent the mouth of it being stopped For to what purpose is it to aske and obiect What if a iustified man commit a great sinne and dye without Repentance When it hath ben answered long since that Iustification hath such a Repentance annexed to it as shall suffice to wash away the guilt and wrath of those Error●… sinnes into which the iustified shall fall If true Iustification and 〈◊〉 Repentance goe still together and 〈◊〉 not 〈◊〉 what a strange question is that which rayseth an obiection from Iustificatiō separated from Repentance I●… it lawfull for them to make a Iustification of their owne severed from Repentance and to raise an obiection thence against our Iustification conioyned with repentance This is a meere deceit to argue from things ill divided against things well conioyned Yea cursed are they that put a sunder what God hath knit tog●…thhr King Iames said in the Conference at Hampton Court It was hypocrisie and not true iustifiing faith that was seuered from Repentance If then true Iustifiing Faith and Repentance be not seuered their argument against perseuerance taken from iustifiing Faith seuered from Repentance is a meere imaginarie and fantasticall argument For they imagine a severing of things not indeed severed and then they raise an argument from the seperation which is onely in their owne braines and not in the thing So that the ambition and vtmost hope of such an argument is onely this If such a thing were that indeed is not then that would not be that indeed is If iustifiyng Faith were wholly severed from Repentance as it is not then perseverance would not be Persverarance Wee haue seene out of S. Austen Our Church Doctors that the same Election which Decreeth to the Saints glory Salvation Decreeth also perseverance Now Perseverance must needes haue that sufficient Repentance without which it cannot be perseverance And therefore the same Decree that decreeth Perseverance must needes also Decree that Repentance without which Perseverance cannot be And in deede one and the same Seede of God Decreed to all the Elect is an immortall seede both of repentance and perseverance Briefely then though a man were to be excluded from Salvation for not performing a condition yet if he be sure to performe the cōdition he is still sure of Salvation As on the other side if he be sure of Salvation then he is sure to performe the condition without which he cannot be sure of Salvation Now those whom our Article saith God hath cōstantly Decreed to bring to Salvation they are sure of Salvation And therefore are they sure of that Repentance and all other conditions or qualifications without which they cannot be sure of Salvation Perchance the same matter in Mr. Hookers words will be Discourse of Iustification of more authority Our Saviour when he spake of the sheepe effectually called and truely gathered into his fold I giue vnto them Eternall life and they shall never perish neither shall any pluck them out of my hands In promising to saue them he promised no duobt to preserue them in that without which there can be no Salvation as also from that by which it is recoverably lost But in a second place let the questioners giue mee leaue to aske them a question Whether in this their damning of men regenerate that doe not particularly repent for euery great sinne they doe not bring in a Doctrine of despaire For if one of these great sinnes euer happen to be forgotten it is the very case of sinne against the Holy Ghost There remaineth no more sacrifice for Heb. 10. sinnes but a certaine fearefull looking for of Iudgement and fiery indignation A sinne forgotten cannot be for given There is no salvation without particular Repentance no●… no particular Repentance without patticular Remembrance Againe wee know that some liue in an innumerable variety of grea horrible sinns such as S. Paul reckons 1. Cor. 6. 9. Now if these men after come to repent it is impossible for them to remember their numberlesse particular sinns which they haue committed and to apply to them a particular repentance Then by the same reason it seemes to mee it were impossible they should be saued But if God accept a generall repentance of them it were good to bring some place of Scripture which saith that