thereof and to discouer to him his hypocrisie for when he commanded him but one thing verse 21 22. he failed in performance Rom. 13. 8. He that loueth another hath fulfilled the Law Answ As our loue is so is the Law fulfilled but our loue is imperfect for wee are exhorted to increase in it 1. Thes 4. 10. therefore is our obedience imperfect Secondly the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law for that it worketh no ill to our neighbour Where note first that here he speakes of loue to our neighbour and not of the loue to God And secondly that loues fulfilling of the Law is in the negatiue in not working ill and not in the affirmatiue in doing well and therefore but a poore perfection of obedience Thirdly it is the fulfilling of the Law because the commandements of the second Table are comprehended in the commandement of louing our neighbour as our selues verse 9. and not for that loue makes vs sufficient perfectly to fulfill the whole Law Rom. 7. 3. Is nothing at all to the purpose It speakes of the wife freed or not freed from the Law of her husband Iosh 11. 15. Answ The praise of Moses and Iosua in their obedience But first this was in their seruices performed in such outward things as God commanded them and not of their spirituall obedience to the Morall Law Secondly if applyed to proue perfection in them it is mis-applyed for Moses offended God so as hee dyed before the people came into Canaan yea he so displeased the Lord as God would not heare him in his request to let him goe into the Land Also Iosua erred against the commandement of God in making vnaduisedly a league with the Gibeonites Thirdly God is pleased to passe by his seruants frailties in giuing them praises and speaketh of them as if they neuer had done amisse because he will not in his mercy impute their wants and defects vnto them for his Sonnes sake in whom they are and in whom God is well pleased Iosh 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe So it teacheth what they ought to doe but proueth not that either they did or were able perfectly to doe what they were bidden Psal 17. 3. There is no iniquitie in me Answ 1. This is to be vnderstood of his carriage towards his enemies for otherwise he once sinned in both murther and Adultery Secondly Dauid speakes often as a type of Christ whose person he did beare so as Christ in the Prophets is often called Dauid Thirdly in the Originall the word iniquitie is not but there may be vnderstood deceit or hypocrisie so as Dauid here cleereth not himselfe of sinne but of hypocrisie for in the Originall there is onely the Verbe Thou shalt not finde Deut. 30. 11 12 14. This commandement c. is not hidden nor farre from thee c. But in thy mouth and in thy heart that thou maist doe it Answ 1. The Apostle expoundeth this of the Word of faith Rom. 10. 8. And so it is not for the Gaggers purpose Secondly if vnderstood of the Law written in the heart and professed by mouth yet this place sheweth onely the end that it may be done but not either the manner or measure of doing 1. Ioh. 2. 4. This speakes of keeping but our question is of the perfection of which not a word here Iob 1. 22. Answ 1. The words are to bee vnderstood not of all Iobs life for he after fell into a cursing and so sinned but of his patient carriage in this great conflict Secondly the words shew what is meant by his not sinning to wit that hee did not charge God foolishly Iob 27. 6. My righteousnesse I hold fast Answ 1. This is of the righteousnesse of his cause in pleading against his friends for he held that hee was not punished so of God for his sinnes as his friends iudged him to be Secondly if it be vnderstood of his person it is to bee taken so of his righteousnesse before men for in chap. 9. 20. hee saith If I iustifie my selfe mine owne mouth shall condemne me Thus hee speakes against himselfe in the apprehension of righteousnesse before God so also in verse 21. 30 31. and chap. 10. 15. abhorring himselfe and repenting in dust and ashes chap. 42. 6. Rom. 2. 27. Shall not the vncircumcision c. if it fulfill the Law c Answ This place teacheth not that a Gentile is able to fulfill the Law but Saint Paul speakes by a supposition If he did he should condemne the Iew which bragged of Circumcision and yet was a transgressor of the Law Luk. 10. 28. This doe c. Answ This Christ spake to a proud Iustitiarie who rested vpon the Law so hee spake in the tenure of the Law which none could performe to beate down his pride and not to shew what man could doe Luk. 15. 7. Ninety and nine iust persons that need no repentance Answ 1. To take the words after the letter is flat against these Scriptures Rom. 3. 10 23. Iam. 3. 2. Eccles 7. 20. Now if the iust man sinne then he needeth repentance And the Lords Prayer teacheth to aske dayly forgiuenesse Secondly the words were spoken against the proud conceited Scribes and Pharises verse 2. who thought themselues such iust ones but we not Thirdly the words may be spoken comparatiuely in respect of such as notoriously breaking out as the stray sheepe the other keeping within bounds may be said to be iust and to need no repentance like the other out-strayer 1. King 14. 8. Dauid who kept my Commandements and who followed mee with all his heart to doe that onely which was right in my eyes Answ 1. This praise of Dauid respecteth his care of Gods worship which Ieroboam had violated by setting vp Idolatrie which Dauid did not Secondly if farther extended then it is meant of his measure the manner for his vprightnesse and the intendment of his mind but not of full perfection in all things for he once fell fearefully in the matter of Vriah chap. 15. 5. also in numbring the people 2. Sam. 24. Ephes 1. 4. That wee should be holy without blame before him Answ Being chosen in Christ as in the former part of the verse So our holinesse and vnblameablenesse in Gods accepting vs in Christ For we haue no righteousnesse in our selues to iustifie vs before God Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word Thou shalt loue c. Answ For this see the answer before to Rom. 13. 8. yet further here note that he onely telleth them what is the excellencie of loue but hee also rebuketh them for the breach of it verse 15. What is this to the perfect fulfilling of the Law Gen. 6. 9. Noah iust and perfect Answ In his generation in respect of others and before men but not before God For did he not after fal into drunkennesse Now
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
from Gods people 1. Ioh. 2. See how Saint Austin thus expounds the meaning largely cited by Bishop against Bishop of the certainty of saluation pag. 321. 322. 19. First saith the Apostle They were not of vs that is not of the Elect for by vs Iohn vnderstands himselfe and the Chosen of God effectually called true beleeuers liuely members of Christ and children of God which they indeed were not though by profession for a time they had the name to be such Secondly that if they had beene of vs saith he they would no doubt haue continued with vs. Where the Apostle cōfidently speaketh saying No doubt that such as be of the number as hee himselfe was of do continue and fall not away from them Thirdly that all among those iustifyed ones are not of them but other are mixed with them these are they which fall away and not any of the rest totally and finally Fourthly that albeit these are not manifest to men so long as they abide in the Church but seeme to be the same that others be yet their falling away discouers thē to be none of that blessed number yea and therfore they fal away that it might be made manifest that they were not of them And to this adde the place of Iude ver 19. That they who separate themselues are sensual hauing not the Spirit and if any man haue not the Spirit he is none of Christs Rom. 8. 9. Therefore they are not regenerate by the Spirit they are none of Christs which fall away a See Seigfridus Saccus de Academica Pontisiciorum dubitatione in negotio iustificationis very largely handling this matter from all Topick places howsoeuer for a time they may seeme to bee his These seeming faithfull ones onely fall away and none of the truely iustified The obiected Scriptures answered Luk. 8. 13. They on the Rocke are they which when they heare receiue the Word with ioy and these haue no roote which for a while beleeue and in time of temptation fall away Answ It is not denied of vs but that some kinde of beleeuers may fall way This is not the question but Whether true beleeuers hauing sauing faith and truely perswaded of Gods mercy towards them in Iesus Christ bringing forth liuely fruits of faith can finally fall away This is the question and not the other To this place then I thus answer That it speaketh not of them that beleeue by a iustifying faith which rooteth vs into Christ but of an inferiour faith as the words plainely teach for it is said that they haue no roote which for a while beleeue Such indeed may and doe fall away in time of trouble for Religion Therefore it is weake and rootlesse arguing from the falling away of them which haue this rootlesse faith to conclude the falling away of them which haue true sound iustifying faith For albeit sauing faith includeth historicall and temporarie yet be they not one and the same but doe much differ as before is manifested and euen also out of this Parable For First Temporarie faith is in them whose hearts are rocky and stony Luk. 8. 13. but sauing faith is in those whose hearts bee good and honest verse 15. Secondly Temporarie faith is in them that receiue the Word immediately with a sudden affection of ioy Mar. 4. 16. Matth. 13. 20. Ioh. 5. 35. but no mention is made of sound iudgement and vnderstanding or of an attentiue minde to learne vnderstand and keepe it But sauing faith is in him that so heareth that he doth vnderstand it in hearing attendeth intendeth in hearing to vnderstand 3. Temporary faith is in them which haue no root in themselues Mat. 13. 21. nor moisture Luk. 8. 6. But sauing faith is in them that haue root Ephes 3. 17. and are full of moisture maintained by the fountaine of Christs grace for our of the belly of such beleeuers shall flow riuers of liuing waters Ioh. 7. 38. which shall spring vp to eternall life Ioh. 4. 14. 4. Temporarie Faith they may haue which yet want liuely fruits though they may doe in shew many things Mar. 6. 20. Therefore in this parabolicall exposition Christ mentioneth no fruits of this temporarie faith but sauing faith in them that haue it beareth fruit and bringeth forth some an hundred some sixty and some thirty fold Matth. 13. 23. Mar. 4. 20. Lastly temporarie faith in time of trouble and persecution for the Words sake doth not preserue such beleeuers from being forth with offended thereat Matth. 13. 21. Luk. 8. 13. But sauing faith keepeth a true Christian from taking such an offence making him to keepe the Word and to bring forth fruit with patience Luk. 8. 15. in which patience they possesse their soules and so fall not away Therefore seeing there is such difference betweene these it will not follow though temporarie faith fall away that therefore sauing faith should fall away And yet either thus must they conclude hence or they conclude nothing out of this Text for their purpose 1. Tim. 1. 19. Holding faith and a good conscience which some hauing put away concerning faith haue made shipwracke Answ 1. This speaketh of blasphemous men verse 20. who had put away a good conscience at least the shew of it which can neuer be separate from sauing faith verse 5. And therefore by faith here cannot be meant that excellent faith Secondly here by faith is vnderstood the doctrine of faith Oecumen on this place and profession thereof which they that lose the care of a good conscience soone make shipwracke of and fall from That faith is put for the doctrine and profession of faith these places shew Act. 6. 7. Gal. 1. 23. 1. Tim. 3. 8. and 4. 1. Tit. 1. 3. Thirdly if it be taken for the gift of faith it must then bee vnderstood of groundlesse temporarie faith which may bee lost and not of iustifying faith which as before is proued cannot finally be lost 2. Tim. 2. 18. Who concerning the truth haue erred saying that the Resurrection is past already and ouerthrow the faith of some Answ 1. Faith is here put for the faith of the true doctrine concerning the Resurrection which by false Teachers was ouerthrowne and namely by Hymenous and Philetus Secondly these some whose faith was ouerthrowne were not Elect nor true Children of God for in the next verse 19. it is said Neuerthelesse the foundation of God standeth sure hauing the seale The Lord knoweth them that are his As if he had said Though these false Teachers ouerthrow the faith of some yet are these none of the Lords Elect none of his adopted children whose knowledge of them is a sure seale an vnmoueable foundation that they cannot perish Therefore these some not being of the Elect their faith was not the faith of the Elect nor faith of that kinde but another faith of baser mould and so not that sauing faith of which the question is 1. Tim. 6. 2. Which some
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
any thing vnto God Psal 16. 2. XII It teacheth that no man can merit of God by doing that which he ought to doe but rather when wee haue done all things that are commanded to iudge our selues vnprofitable seruants Luk. 17. 10. But whatsoeuer we doe in obedience to God the same we ought to doe and that with all our minde heart soule and strength Matth. 22. and therefore cannot merit by dutie no more then a man can merit by paying his debts This it is which made Saint Paul to say that he had nothing to glory of when he did but his duty 1. Cor. 9. 16. Lastly it is altogether needlesse to conceit of merit For what would we merit Is it pardon of sinne or fauour of God or life euerlasting life and heauen it selfe Then these need not bee merited For first Christ hath by his bloud cleansed vs of all our sinnes 1. Ioh. 1. 7. God through him hath pardoned all offences Col. 2. 13. Ephes 1. 7. Act. 13. 38. and so are wee healed 1. Pet. 2. 24. Secondly Christ hath reconciled vs to God Rom. 5. 10 11. and so haue we peace with him through Christ Rom. 5. 1. Thirdly Christ hath gotten vs full assurance of Heauen by the surest way that may be for it is ours both by purchase Heb. 9. 12. by donation Ioh. 10. 28. and also by inheritance Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience and seruice and works are done not to merit eternall life but rather to expresse our thankefulnesse for those things which he hath done for vs. It is with vs as with a man once very rich and wealthy vnder Simile a great Landlord whose Tenant 1. hath runne himselfe out of all and turned Bankerupt 2. is become infinitely in debt and not able to pay 3. is at last cast into prison there to lye and dye for any meanes possible either by himselfe or any of his friends to set him free Now the sonne of this his great Landlord is so exceeding full of compassion and loue that of meere pitty without any suite or desert of the partie imprisoned First goeth and payeth all the debt to the vtmost farthing satisfying all to the full so freeth him of his imprisonment Secondly then he purchaseth again his Lands and redeemeth them for the poore Tenants vse and benefit as before and maketh them sure to him againe by word and writing sealed and deliuered before witnesses Thirdly he furnisheth him with moneyes to set him on worke and to manage this his estate as long as hee liueth So as he becommeth hereby rich Now what is this man to doe with these his moneys and with honest increase thereof Is he to pay his debts therewith They bee paid already Is he to purchase his Lands againe to redeeme them therewith They are purchased to his hand What is hee then to doe By the Law of gratitude hee is onely to expresse his thankefulnesse by shewing himselfe obliged to him in all seruiceable duties for euer to loue him vnfeinedly feare to offend him at any time and to be euer ready at his command and not like a proud arrogant dotard to endeuour with this his friends moneys to make needlesse payments purchases as if he scorned to be beholding to such a friend as had done already all these things for him This tenant is Adam and his posteritie Application who lost Paradise and all his right of heauen and earth and by his sinnes to God became infinitely indebted and so is cast into the kingdome of darknesse vnrecouerably in respect of any power of any naturall man to redeeme him But Christ Iesus he comes by his death payes his debts by his obedience purchaseth him the right of heauen and earth againe This he assureth him of by his word writing the couenant in his heart then giueth he him his Spirit the seale of that inheritance and so thereupon the comfort of conscience to be witnes thereto Then doth he bestow vpon him manifold gifts and graces to adorne his profession to glorifie Christ and to allure other to his seruice to stop the mouthes of wicked blasphemers to inable him the better to doe Christs seruice and to shew himselfe thankful not to striue vaine-gloriously to make himselfe copurchaser with Christ and that not with any thing of his owne but with Christs owne gifts and graces These former ends we Protestants onely ayme at and doe rest with our Lord and Sauiours purchase most thankefully This latter the proud Pharisaicall Papists striue vnto as if Christs paiment and purchase were insufficient without their helpe and yet without Christs bounty are beggerly wretches This their pride ingratitude and derogation from Christs goodnesse towards them doe deserue damnation Contraried by Antiquitie Austin lib. de gra lib. arbit cap. 9. God bringeth vs to eternall life not for our merits but for his owne mercy Origen ad Rom. lib. 4. cap. 4. I hardly beleeue that there is any worke that may require the reward of debt Because this is lately handled out of the Fathers he that desires any more let him reade Bishop Vshers last booke touching merits who citeth Saint Austin Ambrose Origen Hillary Basil Chrysostome Theodoret Cyril of Alexandria Prosper Ennodius Fulgentius Eusebius Emissen Agapetus Bernard and diuers others moe Reade also Doctor White his last Book against Fisher of this Controuersie pag. 510. Gainsaid by themselues In the Canon of the Masse the Priest makes his prayer thus Receiue vs into the fellowship of thy Saints not weighing our merits but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit and appealing to mercy through Christ Saint Gregory on Psal 7. poenit It is one thing for God to reward men according to their workes and another for the workes themselues and hee alledgeth the Apostles saying The suffering of this life is not worthy of the glory of the life to come Our Aduersaries grant that the children which goe to heauen goe thither without merit by the vertue of the free Adoption by Iesus Christ Now the meanes of saluation in Christ is one and not diuers in respect of the persons saued for one sort to be saued without and another by merits as if Christ were not alike sufficient for both or that there were any other ground of saluation then the free election of grace Ephes 1. 4 5. Rom. 11. 5 6. Act. 13. 48. See the forenamed D. White against the merit of condignitie citing Gregory Arimine Durand Marsilius Waldensis Burgensis Digres 3 5. Sec. 15. Eckius with others Also his Brother D. Whites way of the true Church producing some of these and withall citing Ferus Bellarmine Stella his prayer on Luke chap. 7. and Anselmes prayer taught the people renouncing and plainely denying their owne merits and resting on Christs merits and his blessed death and Passion onely Scriptures obiected answered Matth. 16. 27. Hee shall reward euery man
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
1. 30. who hath perfected for euer by one offering them that are sanctified Heb. 10. 14. and so hath obtained euerlasting redemption for vs Heb. 9. 12. So as though no man can say that his heart is perfectly cleane nor that hee is pure wholly from sinne in himselfe or by himselfe yet is he in and by Christ most perfect so as he need not doubt of his saluation Iob 9. 20. If I iustifie my selfe my owne mouth shall condemne me c. Answ 1. Iob here disclaimeth his owne righteousnesse hee was then no Papist Secondly this is no argument against the assurance of his saluation For though there be no righteousnes of a mans selfe nor the righteousnesse of the Law to assure him of his saluation yet is there another righteousnesse which is called the righteousnesse of faith Rom. 4. 13. by which a true Beleeuer is certaine of his saluation And though Iob thus renounced his owne righteousnesse yet was he assured of his saluation yea and so assured as in the midst of his so grieuous afflictions he seemed through it to triumph Iob 19. 25 26 29. neither could his faith bee made to let goe its hold for hee said If hee kill mee yet will I trust in him 1. Cor. 4. 4. For I know nothing by my selfe yet am I not thereby iustified Answ 1. What is this against assurance of saluation What if Paul was no Papist reiecting iustification by workes must it needs follow that he had therefore no assurance of saluation It is cleere as before is proued that Paul was certaine of his saluation Therefore hence to fetch an vncertainty thereof crosseth the plaine euidences of his assurance and so is a lewd collection Secondly the Apostle here though hee knowes himselfe not iustified by his owne innocent liuing and righteousnesse Phil. 3. 9. yet was he sure that by Christ he was iustified Gal. 2. 16 20. 5. 20. hauing attained to that righteousnesse through faith Phil. 3. 9. Of his iustification he doubted not for hee here absolutely denyeth himselfe to know as certainly that hee is iustified by Christ Gal. 2. 20. Phil. 1. 19 20. Therefore though by the first he cannot assure himselfe of saluation yet may hee by the latter as indeed he was Rom. 8. 11 30 39. Thirdly the Apostle speaketh not here of the iustification of his person but of his office as hee was an Apostle and a Teacher of the Corinthians and of the Gentiles For when he saith I know nothing by my selfe he meaneth it of the outward dispensation of the ministerie wherein his owne conscience bare him witnesse that hee had beene faithfull as hee also speakes in 2. Cor. 1. 12. and 2. 17. and 4. 2 5. and had not failed of his duty to his witting yet could he not hereby iustifie himselfe nor would hee iudge himselfe nor regarded hee to be iustified of other but referred the iudgement thereof vnto God who saith he iudged him to wit that hee was faithfull by the testimonie of his owne conscience So as here is no argument against assurance but rather for his assurance as knowing that God iudged aright of him though neither himselfe nor other could so iudge of him Phil. 19. 12. Who can vnderstand his errours Cleanse thou mee from secret faults Answ 1. It followes not that because a man cannot know all his errours and hidden faults therefore he is not sure of his saluation For as the knowledge of them all if so a man could know them would not giue assurance of saluation for the sight of sinnes sheweth to vs misery and not hope of felicitie so the not vnderstanding them cannot debarre a man from the assurance of saluation because saluation is purchased by Christ who cleanseth vs of all sinne secret as well as open vnknowne as well as knowne and faith taking hold of the promise of the forgiuenesse of sinnes through Christ assureth of saluation Secondly this speech that none can vnderstand his errours being vnderstood of all men whatsoeuer then it comprehendeth Abraham and Moses Dauid holy Simeon Peter and Paul with other holy men who yet had assurance of their saluation as our Aduersaries deny not And therefore the not vnderstanding of all the errours of a mans life is no hindrance of the assurance of saluation 1. Cor. 10. 12. Let him that thinks that hee standeth take heed lest he fall Answ 1. Good counsell to vse meanes as wary circumspection diligent endeuour to perseuere is no argument against the certainty of saluation for sound confidence causeth no negligence in any good meanes as we may see in Saint Paul and others assured of eternall life Secondly Saint Paul speakes to the presumptuous and conceited for hee saith Let him that thinketh hee standeth take heed Thirdly grant it spoken to the best assured yet here is nothing against that assurance for the Apostle saith not Lest hee fall away as speaking of Apostacie finall but of falling into sinnes lest they prouoke God to punish them as he did the Israelites Fourthly if yet further it bee yeelded of falling away then it is to be vnderstood onely of such among them as might finally perish for Saint Paul spake to a mixt company and not of the Elect among them for in verse 13. following the Apostle strengtheneth their assurance very fully against all temptations Therefore take this place howsoeuer they please yet it is nothing against the certainty of saluation 1. Pet. 1. 17. Passe the time of your soiourning here in feare Answ Feare that is filiall attendeth on faith keepeth a man with God from falling from him and so rather assureth them then any way causeth doubting of saluation The answer before to Phil. 2. 12. is a full answer to this place Places of Scripture obiected that iustifying faith once had may bee lost and a true beleeuer finally perish And therefore no certaine assurance of saluation Before the obiected places be produced it is good to know the truth of the Tenent and how it is to be vnderstood to wit That the faith of the Elect once had cannot vtterly be lost Faith is diuersly taken in the Scripture First for historicall faith a bare and naked knowledge of God with an assent to the truths of God and profession of Religion but without liuely effects and fruits this is a dead faith Iam. 2. 17 24. Also it is taken for a certaine perswasion of some wondrous effects to bee done through Gods assisting power 1. Cor. 13. 2. Matth. 17. 20. Acts 14 9. This is called a miraculous faith Thirdly it is taken for knowledge with a ioyfull assent of the minde Matth. 13. 20. hearing gladly Ioh. 5. 35. yea and doing many things Mar. 16. 20. But this endureth but for a season Ioh. 5. 35. Mar. 4. 17. for that it hath not roote in him that hath it Matth. 13. 21. wanting moisture Luk. 8. 6. the heart being as stony ground Mar. 4. 16. and so in time of persecution for the Word
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