this to good life by necessarie sequele faith decaieth vvith good life and conscience But how matcheth this vvith his former preaching that the best and most sincere Christians fal every day seuen tymes yea seuenty times seueÌ„ tymes and that in to grosse sinnes Is not this as much as if he said that the best Christians every howre of the day become infidels can not haue faith in the mercy of god to vvhom their coÌ„science vvitnesseth that daily hovvrely Gods wrath is kindled against them for that their conscience shewes then to be giltie of many offences against God and al those offences grosse deadly and damnable after the Calvinists Theologie Much more this doctrine repugneth to that vvhich Calvin Beza the vvhole church of Geneva and M. B. him self preacheth aftervvards in this self same sermon in these vvords It is sure certain that faith is never wholy extinguished in the children of God Be it never so weake yet shal it never vtterly decay and perish out of the hart where once it makes residence A weake faith is a faith and where that faith is there man ever be mercy Again Faith once geven by God can not be revoked again Faith when it is geven by God is constantly geven neuer to be chaâ—nged nor vtterly tane from them Again This gift of faith where ever it be and in what hart so ever it be it is never idle but perpetually working and working wel by love charitie VVhere ever it be it is not dead but lively How oppoâ—ite and most evidently repugnant is this to the former preaching If saith vvhere ever it be be never idle but perpetually working wel by love and charitie how saith he that they haue faith vvhich oppresse the poore keep deadly feid and so forth vvhich are no vvorkes of Christian charitie how soever they be esteemed among the Calvinists as vvorkes perhaps of their sole iustifying faith and hote love If vvhen â—aith is once geven it can never be lost never revoked by God never vtterly tane from them vvho are once possessed of it how saith he that it is lost by evil life and that God spoiles them of faith hope of mercy vvhich commit such mortal sinnes But a most vvicked barbarous sensibly false paradox it is to say that faith once had can not be lost the contrary vvhereof vve see by lamentable experience of thowsands vvho depart daily not only from Catholike faith to heretike in heresie from one to an other from Lutheran to Zuinglian or Calvinian from Caluinian to Anabaptistical from that to Triuitarian Antitrinitarian c. but also from the general name and pretence of Christian faith to plain Apostasie to Iudaisine to Mahoâ—â—ctisine to Atheisme VVith professors of vvhich gospel as by vvitnesse of my Lâ— of Canterburie the English church is vvel replenished so M. B. him self signifieth the like of his Scottish congregation of vvhich he vvriteth thus Alas we are come to sic a loath disdain ofâ—asting of this heavenly food he meaneth Gods vvord in this country that where men in the beginning would have gane some 20. myles some 40. myles to the hearing of this word they wil searcely now come fra their howse to the kirk and remayne one howre to heare the word but bâ—des at home This being true if as he in this same place teacheth faith formed in our harts by the holy spirit vvil decay except it be nurrished and if to the nâ—â—risâ—ing of this faith it be requisite that we heare the word of God preached and preached not by every man but preached by a lawful pastor by him that is sent vvhich point he doth inculcate diligently without which preaching it is not possible saith he that a man continue in the â—aith how can it be avoyded but vvhere this vvord is not thus preached as it is not in a number of places of England nor perhaps of Scotland there the faith among the bretheâ—â—e not only may but also must of necessitie decay vvhich vvithout this kind of preaching can not possibly continue And if there be no such preaching preaching I meane by pastors lawfully sent as in truth there is noâ—e nether in England nor yet in Scotland amongest al the ministers as of the English ministerie is best proved by the Puritanes by Caâ—twight by Calvin by Beza by Knox by the Scottish communion booke and election of ministers appointed there and for the Scottish ministerie to let passe my L. of Canterbury and the English Pontifical it is very clearly proved by Buchanâ—â— in his storie and the first original and foundation of this new Scottish kirk in our age layd by that seditions and infamous man Iohn Knox his comparteners in despite and against the vvil of both magistrates as vvel temporal as spiritual that I mention not Catholike vvriters vvho have made demonstration of this against both Scottish and English in sundry writings how can there be remayning any faith among them vvhere is no orderly preaching of the vvord by any such lawful pastor orderly sent vvho is so necesiarie to preserve this faith And how plentifully is this most barbarous fansie refelled in the holy scripture by a nuÌ„ber of examples facts and sentences vvhere vve find that Simon Magus beleeved Christs gospel as other Christians did vvho yet after became an Arch-heretike or Apostata as likewise did Hymeneê° Alexander vvhere the Apostle forewarneth that in the later dayes many Christians shal depart from the faith vvhereof vve see daily experience vvhere he reproveth the Galathians for that they receiving the spirite and for a vvhile continuing in the spirite afterwards gave over the spirite and ended in the flesh vvhere is declared that some vvho vvere sanctified by the blud of the new testament afterwards despised trode vnder their feete the sonne of God the same blud by which they had bene sanctified being washed from their sinne afterwards as vncleane swine returned and wallowed in their former filth vvhere the Evangelist vvriteth plainly and our Saviour him self teacheth vs that some there are vvho gladly receiue the word of God and beleeue for a tyme but vvhen trial and persecution cometh then they depart and geve ouer their faith And to vvhat purpose is it that the Apostles exhort Christians to stand fast in their faith that S. Paule threatningly vvarneth some Christians to become humble and thinke lowly of them selves and to feare lest God who spared not the natural branches the Iewes spare not them but cut them of also reiect theÌ„ as he reiected the Iewes If it vvere then an article of faith that faith once had can never be lost that God vvil never take faith from them on vvhom he hath once bestowed it vvhat vvit or vvisdom vvere there in these ether exhortations or threats As much as if M. B. should exhort his ministers
to continue men not become vvemen or threaten them that except they stood fast in their new gospel they should never be able to passe from Scotland to Denmark ether on foote or horseback or vvalke in one day from Edinburgh to HierusaleÌ„ This is to foolish impious yet this is the very forme tenor of the scriptures by M. B. Calvins doctrine And as foolish and impious is Calvins answere to these and the like places that the Apostles Evangelists Christ and al scripture speake vnproperly therefore their speaches are now to be corrected by this vvorshipful squire and Evangelist of Gebenna or rather Gehenna And vvhat can be devised more pregnant and forcible against this then that vvhich the Apostle Paule vvriteth to the Hebrews that some vvho vvere endued vvith faith and that in the most high and excellent degree vvho vvere once illuminated after their illumination had tasted the heavenly gift were made partakers of the holy ghost had moreouer tasted the good word of God and powers of the world to come vvhich is to yeld them al the prerogatiues and tastings of Gods grace vvhich M. B. somtime talketh of and chalengeth to his elect yet these men so amply illuminated after al this fel from the faith yea fel in so desperate sort that as much as in them lay they crucified again the sonne of God made a mocke of him If true faith once had can never be lost vvhat commentarie vvil M. B. make of these vvords I omit to produce fathers of the primitive Church of vvhom no one from the first to the last ever dreamed of this CaluiniaÌ„ frensie Yet if M. B. have mind to see this in them refelled generally by scripture let him reade S. Austin vvho most of al other vvas by reason of the heresies of his tyme concerning grace exercised in this kind of argumeÌ„t he shal find inough to satisâ—â—e a reasonable man Certainly to geve men in this vvorld securitie assurance assurance I say not of hope but of faith that they shal not nor can perish eternally is to turne vpside downe and cleane invert the nature of humanitie and divinitie of heaven and earth of man and Angels it is to geve the crowne to one vvho yet is fighting and hath not obteyned the victorie to geve him the garland vvho yet is running his race and vncertain how to hold his course to put him in the sure port who yet is rowing on the sea and tossed vvith the vvaues thereof to geve mortal man in this life that reward for vvhich in this life vve labour and is proper to the next and by gods ordinance appointed for the blessed sowles and angels confirmed in grace that is in one vvord to make men beleeve they are already sure of heaven and salvation vvho by this very presumptioÌ„ are in the broad and most certain vvay to hel and eternal damnation But because if I should proceed in this sort vvith the rest of these two last sermons I perceive I should fal in to that tedious prolivitie vvhich I most covet to avoid I vvil therefore only vvrite downe shortly M. B. his strauÌ„ge assertions concerning faith and vvorks adding for confutation no other authoritie then his owne vvhich I wil likewise put downe so nigh as may be in his owne vvords but alwayes in his owne sense And let this stand for the first The first Faith depends on good life and conscience and so vvith the losse thereof faith and saluation is lost Contra Faith once had can never be lost vvhatsoever a manâ— life is For God never reuokes or takes away the gift of faith which once he hath geven Faith shal never vtterly decay perish out of the hart wherein it makes once residence II. Faith is the onlâ— moven and instrument whereby we applie Christ vnto our sowles And there is in the scripture no other instrument of applying Christ to vs but this Contra. Love of Christ is an instrument vvhereby vve apprehend and grip Christ better then by faith even as the meate vvhich vve eate tast better nurrisheth our body then that vve only feed our eye vvithal III. VVhere the conversation is not holy let men speake what they wil there the hâ—râ— is defiled there this true and liuely faith hes no place Contra. Be our conuersation never so vvicked howsoeuer â—â—â— bodies be losed to al dissolution faith ever remaineth the fier of true faith is never put out suppose it be covered IIII. The gift of faith where ever it be in what hart soeuer is never idle but perpetually working working wel by love and charitie VVhere ever it be it is not dead but lively that is Al men vvhich have faith are perpetually vvorking vvel by love and charitie Contra. In some of our great men their oppressions of the poore their deadly feids with their owne companions burst out in sick an high measure as shew that they advise not wel with their consciences wherein depends faith And therefore the Lord seing them take so litle tent to their consciences spoiles them of faith Then some men vvhich have faith vvorke not perpetually vvel by love charitie V. Sinne severeth a man from God God can not dwel in a man that alway committeth sinnes Contra. The best men every day and howre commit grosse sinnes Yet the faithful in their greatest dissolutions fal they to murther and adulterie as Dauid did they never leese the spirite of God So then God dwelleth in them notwithstanding their continual sinnes VI. A Christian man living dissolutely in sinne can not have faith and confidence in the mercy of God For how may be have faith in the mercy of God whose conscience witnesseth to him daily that for his manifold sinnes Gods wrath is kindled against him A hurt conscience man ever doubt and the more we doubt the lesse is our persuasion Na question so long as the sense of gods anger and feeling of my offenses bides I can not have a starke persuasion that he wil be merciful to me and so yow can not have a right faith vvhich vvith yow is a starke and strong persuasion of gods mercy Contra. A Christian man living never so dissolutely can never leese faith The spoonks whereof worke in him continual morse and makes him cal to God for mercy every day And â—â—â—â— prayer is a certain argument of the right faith and beleefe in God For I can not speake to him nor pray to him in whom I trust not Ergo a brother sinning never so much not only may haue but also actually hath faith cofidece in the mercy of God For els he could not pray vnto him Again In despite of the devil and the corruption which is in vs and M. B. vvho teacheth the contrarie this faith shal never perish and then necessarily such a man hath a stark
as the Apostle describes it is no substantial ground no evidence or demonstration and it vvas no offence of the Catholikes to cal it an vncertain opinioÌ„ fleeting in the brayne vvhich now your self confesse to be the very nature of your Genevian faith saying that ever it hes be it wil be and man be doubting X. Faith is the gift of the holy spirit And this gift is not geueÌ„ to al men and women Al hes not faith This gift is not geven vnto al but it is only geven to the elect that is to so many as the Lord hes appointed to life everlasting Contra. VVho soever hath a desire to pray to crave mercy for his sinnes suppose the greatest part of thy hart repine and would draw thee froÌ„ prayer yet assuredly that desire which thow hast in any measure to pray is the true effect of the right faith Prayer is a certain argument of a iustifying faith Ergo al that pray to God have faith Item If thow be content to forgave thy neighbour as freely as God forgave thee assuredly that is the effect of the right spirite Item A third effect of faith is compassion Thow man bow thy hart and extend thy pitie vpon the pure members of Christ For except ye have compassion ye have no faith Examine your selves by these 3. effects prayer forgeving wrongs and compassion and if ye find them in any measure be it never so smal yow have the right faith in your hart yow have the true and lively faith and assuredly god wil be merciful vnto yow Ergo al that pray though neuer so litle or forgeve iniuries and vvrongs done to them freely though never so seldom or be pitifully affected towards a Christian in miserie and geve an almes though never so smale one denier al his life time assuredly al these men have the right faith Fourthly if thy conuersation be good it is a sure token that thow art at one with god No doubt that hart that breakes forth in to good fruites of doing wel and speaking wel is coupled with god And consequently it is sure and there is no doubt but in such a person is faith For no man is coupled with god but by the band of faith Item VVhen thy conuersation thy hart and mouth sais al one thing then no question thow hast the worke of faith wrought by the holy spirit in thy hart Ergo al that live honestly that do vvel and speake vvel doubtles have faith as likewise al that are not dissemblers but speake as they meane and meane as they speake without question have faith vvrought in them by the holy spirit Sixtly ye men also try whether ye be in love charitie with your neighbour Loue is the only marke whereby the children of Christ and members of his body are knowen from the rest of the world And the more we grow in love the more god by his spirit dwels in vs. Alwaies this love flowes from the roote of faith Ergo al men that live quietly in love and peace vvith their neighbours have faith Seventhly and last to talke and coÌ„sider this faith more properly and specially in it self by her more intrinsecal effect and operation by faith we have peace with god To try whether ye have faith or not ye must try whether ye beleeve in the blud of Christ or not whether ye beleeve to get mercy by his merites sanctification by his blud For if ye have no measure of this faith ye haue no measure of peace with God This is the faith which purgeth the hart and purisieth the sowle Ergo al kind of Christians al I say vvithout exception save only perhaps Calvin some Calvinists vvho deny the merite of Christs passion and can not abide to heare of any merite in Christians or Christ him selfe vvhich beleeve that Christ by his passioÌ„ merited our redemption sanctification and salvation have faith VVherefore to conclude this vvith his owne vvords The whole weight saith he of our trial stands chiefly vpon this point to see whether we be in faith or nâ—t to examine whether Christ dwels in vs by faith or not For without faith there can be no coupling nor conioyning betwixt vs and Christ without faith our hart can not be sanctified without faith we can not worke by charitie So al depends on this only For vvhich trial and examination he geveth vs so many sure certain doubtles markes markes vvhereby without question vve may know vvhere this faith is found and these maâ—kes are praier at some time though but coldly forgevenes of iniuries and compassion of the poore though once in ten yeare honest conversation plain dealing love of our neighbour to vvhich by like right and reason he may adde al other civil moral vertues beleef in Christs death and passion VVhere these markes be found he putteth it for sure and certaine vvithout doubt and question that al such men have the right true iustifying faith VVhereof I conclude that according to this his doctrine not only al Christians good bad excepting the Calvinists have faith but also many Turkes and Ethnikes vvho in number of the foresaid vertues far surpasse many kind of Protestants For as S. Austin and S. Prosper vvrite and vve find it true by al learning plain reason and certain experience sine quibusdam operibus bonis difficillime vita cuiuslibet pessimi hominis inuâ—nitur The most wicked man vnder the Sunne be he Iew or Gentile hardly passeth the course of his life without some good workes And therefore ether al these are elect vvhich is vnpossible or al vvhich he putteth downe for such are not sure and certain markes of faith vvhich is true or true it is not that only the elect have faith vvhich to affirme is most false absurd and execrable as vvhich everteth al Christianitie and al sense and meaning of scriptures And these few so palpable contradictions found in so smale a compasse may suffice to declare vvith vvhat substance of diuinitie and constancie of doctrine these men feed their miserable auditors I omit many other as fond and contrarie assertions of vvhich these last two sermoÌ„s seeme in maner vvholy patched vp as a beggers cloke of divers peeces and colours especially if I should compare them also vvith his former sermons as for example in his third sermon faith is the gift of God and only iewel of the sowle in his fift sermoÌ„ prayer is a iewel of the sowle as vvel as faith yea better then faith as being the best iewel and gift that ever God gave man in the fourth Sermon love is a iewel of the sowle to and that better then ether faith or prayer as by which vve best of al grip Christ and applie him to our sowles better then by faith c. These and many more must be omitted both for brevities sake and also because in this
private then publike of private miserie rather then publike charitie because everie man devoured vp his ovvne supper and gaue no part to his poore neighbour vvho had brought nothing But Dominica caena the supper of our Lord vvho is charitie it self the supper of charitie should be common to al. In an other place he called this supper coÌ„mune praudiuÌ„ a coÌ„mon feast For examining the coherence of the Apostles vvords he obiecteth to him self hovv to vvhat purpose the Apostle bringeth in the storie of Christs Institution of the b. sacrament v. 23. Qualis est haec consequentia what maner of sequele is this saith S. Chrysostom Thow hast hitherto disputed of a common feast or banquet and doest thow new come in with Christs sacraments VVhich question he ansvvereth very vvel as also doth the learned Greeke doctor Theodoretus in his coÌ„mentaries vpon this same place that he brought in the storie of Christs sacrament for examples sake docens eos facere communes mensas in ecclesiâ—s ad sacram illam mensam respicientes teaching that it vvel became them to make their church feasts common to the poore by regarde and consideration of Christs holy table that seing he vvithout respect or choise or such distinguishing betwene rich poore indiffereÌ„tly gaue to al his ovvne most pictious body aud blud it might wel become them vvith like equalitie and indifferency â—o coÌ„municate their earthly and fleshly bankets And thus much is after a sort confessed both by Calvin and Beza though they yet cal the sacrament by the name of the Lordes supper For Calvin graunteth that as among the Iewes and also Gentils it was a custome to accompanie their sacrifices made in the honour of god with frindly banquets amoÌ„g themselues so the first Christians brought the same fashion of banquetting in to the church and called them agapas charities or feastes of charitie vsed them vvith the administration of this sacrament VVhich after grovving to an abuse the Apostle seeketh here to amend And Beza vvriteth that the first Christians were wont to minister the holy supper of the Lord amonge these feastes which were called agapae vvhich in an other place he calleth sacra coÌ„viâ—is sacra ecclesiae conviuia and fraterna ecclesiastici caetus câ—nvivia holy feasts holy church feasts and brotherly banquets of the ecclesiastical congregation among vvhich feastes that the supper of the lord vvas also ministred it may appeare saith Beza by S. Paule 1 Cor. 11. where he goeth al out to correct that custom which was many ways corrupted VVhich being so that S. Paule here goeth about to correct that abuse then must needs those vvords vvhich go before the institution of Christ beginning after versu 23 be vnderstood of such church feasts so abused and then dominicae caena can not apperteyne to the sacrament vvhich after is brought in thereby to correct that custom and abuse of our Lords supper vvhich is expressed before as sovvly corrupted And the vvords of them selues if they be taken as S. Paule vvrote them the old Translation expresseth them and not as they are peruerted in the Geneva translation and examined vvith indifferent iudgement can beare no other sense For these vvords VVhen yow meete together this is not to eate our lords supper for that every one preventeth and falleth to his owne private supper and one is a hungred another is drunke can haue no other proper natural resolution then this vvhen yow meete together that vvhich yovv eate is not that publike ecclesiastical brotherly supper of charitie of god of Christ and his church vvhich should be common to al the societie of Christians but it is a private peculiar supper voyd of al charitie brotherly loue vvhere one devoureth al an other hath nothing one hath to much and is drunke vvith abundance vvhen many other poore Christians stand by get never a morsel of bread or draught of drinke This is the true sense of the place of S. Paule of this vvord vsed in that only place no vvhere els in the scriptures this sense both Beza and Caluin geve after those auncient doctors And therefore M. B. hath litle reason to cal the sacrament the lordes supper by this authoritie And if the compilers of the Scottish Publike prayer booke had no other reason but this they might as vvel haue called their sacrament as our Enghish do by the name of CoÌ„munion which cometh somwhat neerer to S. Paules phrase then this of the Lords supper vvhich is not so probable to be S. Paules meaning Albeit nether is that vvord Communion truly to speake geuen to the sacrameÌ„t ether by Apostle or Evangelist in al the scripture For as the lordes supper so the Communion in the scripture never signifieth as Beza also noteth communion in the sacrament but in civil offices of loue and charitie in imparting our goods and substance as mony cloth meate and drinke to our brethern vvhich need so is it takeÌ„ Rom. 1â— 26. 2. Cor. 9. 13. Hebr. 13. 16. Pro sacris vero mysterijs nusquaâ— legi in novo testamento absolute positum hoc nomen CoÌ„munionis But â—â—ne ver read in the new testament that the word CoÌ„munion put absolutely signified the holy mysteries saith Beza And if it be not found in the nevv testament I suppose it is not found in the old and so nether the English in calling their signe a Communion nor the Scottish in terming theirs the Lords supper folow the word of the Lord but ether their owne vvord or the vvord of some man vvhom they make lesse account of then of them selues ¶ The other name our lordes table is in deed referred to this sacrament But vvhereas M. B. after Caluin argueth from that vvord that because it is a table not an altar therefore vve should sit at it not stand we should take and receiue not offer and propine these arguments are such as become ministers to make For first of al the vvord table in the scripture is indifferent for a table an altar as appeareth continually in the old testament in description of the tabernacle first and Salomous temple after vvhere there vvere tables mensae not for the priests and their vvives to sit at but for the priests alone to stand at to do things apperteyning to sacrifice And the prophete Malachie in one verse both according to the Hebrevv Greeke and Latin calleth it mensam Domini also altare Domini the table of god and the altar of god signifying an altar or place to offer sacrifice on by ether vvord indifferently And the Prophete Esay rebuketh the Iewes for that they forsaking our lord erected a table mensam to fortune and offered sacrifice on it VVhich the English Bibles both of king Edwards time this present time translate ye haue set vp an altar vnto the false goddesse the vvord Mensa according to the most common vse
meane wit or sense of Christianitie ever wrote or affirmed that Gods vvord could not be heard fruitfully but of such men as vvere first indued with the love of god and then vvith the love of their neighbour in and for god and had such other vertuous dispositions as here yow require in your communicants Doth not the vvhole course and scope of the new testament shew infinit dissimilitude betwene the vvord of God and this sacrament of God in this respect vvithal resel this your to grosse folie VVhereas the sacrament in the verie place by yow read to your auditors if ye read truly is peculiarly appointed for the good and holy those that have tried and examined vvel them selves contrariwise is not the vvord of God by Gods like ordinance indifferent as vvel to the vnholy as holy to the bad as to the good as vvel to correct the one as to preserve the other to illuminate the faithles as to continue the light kindled in the faithful Do not the vvritings and preachings of Christ and his Apostles confirme this â— Preached they not alike to Iew Gentil to Idolaters to Pagans to sacrilegious persons of al sorts blind for their faith and abominable for their life vvhereof many knew not God much lesse loved him and so could not love their neighbour for him And yet this preaching doubtles vvas vvithout al sinne ether in the Apostles vvho thus preached indifferently to al or in the disciples vvere they Iewes or Gentils vvho heard them In the first primitiue church vvhich vvas immediatly planted by the Apostles preaching of the vvord vvas stil publike vniversal to Heathen no lesse them Christiâ— after for the space of 400. yeres the same maner of preaching the vvord continued vvith expresse order taken by the church by hundreds of bisâ—hops in very general Synodes that nether Pagan nor Iew nor heretike should be excluded from the presence and communication thereof from hearing the word of god vvhen as by precise order both of the Apostles and their successors pastors and rulers of the church al not only heathen Iewes heretikes but also novices in the Christian faith so long as they vvere vnbaptized vvere diligently excluded from being present at or seing the administration of the holy sacrament So that most salse it is like preparation to be required for receiuing the vvord and the sacrament and so to say cleane dasheth and destroyeth both these last sermons induceth the plain opposite of that this maÌ„ vvould seeme to persuade For if no other preparation be necessarie for the sacrameÌ„t then for the simple vvorde it being most cleare and certain that Christ his Apostles al auncient Bisshops vvithout any sinne or offence of any part ether of the preacher or of the heater preached the vvord to Ievves Gentils idolaters vsurers adulterers publicans men and vvomen living in al sinne of body and sowle hereof the deduction is manifest that by like reason the sacrament vvithout sinne of ether part may be delivered and received of Iewes of Gentils of Idolaters of adulterers of vsurers of slannderers of men never so sinful and vvicked VVith vvhich qualities albeit perhaps the elect bretherne of Calvins institution be commonly indued vvho vsually as M. B. vvitnesseth fal in to such grosse sinnes not only seven times but even seventie times seven times that is almost five hundred times every day yet thus to instruct and teach them and namely at such tyme and place was a very vnfit vvay of preparation to vvorthy receiving of the sacrament for vvhich by this doctrine any preparation suffiseth to vvhich they can never come vnworthely nor receive it to their condemnation no more then Marie Magdalen the sinful vvoman or other publicans vsurers and sinners received the vvord of Christ or his Apostles to their condemnation And this may stand for an evideÌ„t exaÌ„ple of a more general repugnaÌ„ce vvherein pretending honour to the sacrament he most dishonoreth it and vvhile at large he persuadeth great care of preparation he shortly but pithily dissuadeth the same causeth his auditors to neglect castavvay al such care Now to end this matter let vs consider one other like general example vvherein he vniversally both gainsaieth him self marreth al his deuout preaching and setteth his auditors in the high vvay to al audacitie licence libertie and fleshly securitie Towards the end of his secoÌ„d sermoÌ„ thus he armeth them against al tentatioÌ„s and teacheth them how they shal find repose in their conscience be their sinnes never so great their contempt of God and despising of his commaundements never so notorious and horrible and their owne conscience never so vehemently accusing them thereof VVhen saith he the devil thy owne life and conscience accuseth thee and beareth witnes against thee go backe ouer again to thy bygane experience cast over thy memorie and remember if god at any time in any sort hath loved thee if ever thow felt the love and favour of god in thy hart c. Remember on this and repose thy assurance on this that as he loved thee ains he wil love the ay and wil assuredly restore thee to that love or thow dye The hart that felt ains the loue of god shal feele it again And looke what gift or grace or what taist of the power of the world to come that euer the lord gave to his creatures in this life to that same degree of mercy he shal restore his creature or ever it depart this life This lesson he vvilleth his audience to locke vp in their harts remember on it faithfully as a most vvorthy comfort and me â—icament for their conscience I vvil not spend time in reâ—uting this strauâ—ge doctrine nether how it contrarieth the scripture of the Apostles and Euangelists in a number of places And yet I may no let passe briefly to vvarne the â—eader that not only in the thing and substance of the matter but also in the very forme of vvords and maner of phrase most vvickedly yea like a flat Apostata enemy of the Apostles al Apostolical doctrine he directly opposeth him self to the Apostle For vvhereas S. Paule saith that such Christians as have once bene made partakers of gods graces and gifts and have taisted the word of god and power of the world â—â— come vvhen such men become Apostataes and fal from God it is impossible for them to recover their former estate and grace M. B. running ful but against the Apostle saith in the same vvords phrase that such as have once receiued the grace gift of the holy ghost or taisted the power of the world to come fal they never so desperatly in to vvhat dissolution of body and sowle soeuer most certain and sure it is that before their death they shal recover be restored to the same grace degree of mercy againe Yea vvhich is far more vvonderful and far