Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...

XXXIII. Proposition. That no true beleeuer particularly can in this life be certaine of his saluation, without a miracle, or extraordinary reuelation:

Confuted by their owne Bible.

BY their Bible we doe learne, and it is cleere,

First, that the vnalterable ground of our saluation is laid in Iesus Christ, God hauing chosen vs in him, before the consti∣tution of the world, Ephes. 1. 4. which he wil perfect: for, whom he hath predestinated, them also he hath called; and whom hee hath called, them also he hath iustified; and whom he hath iusti∣fied, them also he hath glorified, Rom. 8. 30.

Secondly, that Christ hath taken away all and euery cause of damnation, and euery thing that might hinder the saluation of such as beleeued in him; as to wit, sin. Hee is made sinne for vs, 2. Cor. 5. 21. the curse of the Law; he hath redeemed vs from the curse thereof, Gal. 3. 13. and from vnder it, Gal. 4. 5. the an∣ger and wrath of God: for we were reconciled to God by the death of his Son, Rom. 5. 10, 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ, Rom. 8. 1.

Thirdly, that Christ is euery thing for vs vnto God, our Wis∣dome, Iustice, Sanctification, and Redemption, 1. Cor. 1. 30. yea, in Christ, we are made the Iustice of God, 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice, which cannot bee ex∣cepted against. Who therefore shall accuse the elect of God? or who is hee that shall condemne? Rom. 8. 33, 34. And if free from accusation, and condemnation, are they not sure of salua∣tion? What is it that letteth?

Fourthly, that no power (though they haue many temptati∣ons, and many combates) shall euer finally ouercome them. The gates of hell shall not preuaile against them, Matth. 16. 18. For in the vertue of God, they are kept by faith to saluation, 1. Pet. 1. 5. and are in all power strengthened, according to the might of his glory, in all patience & longanimitie with ioy, Col. 1. 11.

Christ promiseth not to cast forth his, Ioh. 6. 37, 40 and he hol∣deth vs, that none shall plucke vs out of his hands, Ioh 10. 28. Not Satan, for Christ hath ouercome him, Matth. 4. Heb. 2. 14. Not the world: for he hath ouercome it also, Ioh. 16. 33. Not false Teachers: for it is not possible that the elect should bee in∣duced into errour, Matth. 24. 24. meaning totally and finally. Not our sinnes: for the bloud of Christ hath cleansed vs from all sinne, 1. Ioh. 1. 7. and in him we haue redemption, the remission of our sinnes, Col. 1. 14. Ephes. 1. 7. See also Heb. 8. 12 & 9. 14. Not the terrour and curse of the Law: for hee hath fulfilled it for vs, and remoued the curse, Gal. 4. 5. & 3. 13. Not our once being vnder the power of darknesse: for God hath deliuered vs from our enemies, Luk. 1. 74. and from the power of darknesse, and translated vs into the kingdome of the Sonne of his loue, Col. 1. 13. Nor Gods once former displeasure against vs: for when we were impious, Rom. 5. when wee were sinners, Christ dyed for vs, verses 6. 8. and when we were enemies, we by Christs death were reconciled to God, verse 10. and haue receiued reconcili∣ation, verse 11. Not any thing that may fall out after reconciliation. For, if when we were Enemies, we were reconciled, much more being reconciled, shal we be saued in the life of him, Rom. 5. 10. No, not Gods iust deserued wrath for our often falls. For, if when we were sinners, Christ dyed for vs; much more therefore now being iustified by his bloud, shall wee be saued from wrath by him, Rom. 5. 8, 9. 1. Thes. 1. 10. Not the Law of sinne captiuing vs, so as we cannot doe that which wee would, but doe often that which wee would not. For Iesus Christ shall deliuer vs from the body of this death, Rom. 7. 24, 25. Not tribulation, distresse, fa∣mine, nakednesse, danger, persecution, nor the sword, though wee were killed for his sake all the day long. For to vs it is giuen for Christ, not onely that wee should beleeue in him, but also that we suffer for his name, Phil. 1. 28. And in all these things wee ouercome; because of him that hath loued vs, Rom. 8. 37. and because God is faithfull, who will not suffer his to bee tempted aboue that which they are able: but will also make with temp∣tation issue, that you may be able to sustaine, 1. Cor. 10. 13.

To conclude, there is nothing possible that can separate vs

from the charity of God in Christ Iesus our Lord. For I am sure, saith the Apostle, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature shall be able to doe it, Rom. 8. 38, 39. For we know, that to them that loue God, all things co-operate vnto good, to such as accor∣ding to purpose are called to be Saints, Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God, Heb. 7. 25. hee being entred into Heauen, now appearing to the countenance of God for vs, Heb. 9. 24. who is on Gods right hand making intercession for vs, Rom. 8. 34. So that it is vn∣doubtedly certaine, that those that bee Christs shall not perish, Ioh. 3. 15. nor come into iudgement, but passe from death to life, Ioh. 5. 24.

Fifthly, their Bible teacheth, not onely these things in the ge∣nerall; but also how euery true beleeuer may particularly be as∣sured that he hath his part in these things, and be certaine of his owne saluation; and that is by Christs Spirit, and by the grace of faith, wrought by the same Spirit.

First, by the Spirit. For the Spirit himselfe giueth testimonie to our spirit, that wee are the sonnes of God, Rom. 8. 16. This Spirit of God wee receiue, that wee may know the things that of God are giuen to vs, 1. Cor. 2. 12. Hence it is, that Iohn saith, In this we know that we abide in him, and he in vs, because hee of his Spirit hath giuen to vs, 1. Ioh. 4. 13. and 3. 24. What can be more certaine then knowledge, and that knowledge which is of Gods Spirit? whose testimony is most infallible: for it is the testimonie of God himselfe, and the Spirit of truth, Ioh. 14. 17. 1. Ioh. 5 6. It is also Gods pledge to vs, 2. Cor. 5. 5. and 1. 22. Ephes. 1. 14. and his Signet, with which we are signed vn∣to the Day of Redemption, Ephes. 1. 13. and 4. 30. Now Gods Spirit being truth, being Gods owne witnesse, being his owne pledge, in euery true beleeuers heart, and his owne signet and seale, is hee not certaine and sure of his saluation? Will any man question the truth of an earthly Kings word, his hand and seale so affirming any thing to be as hee saith? How much lesse the Word, hand and Seale of the King of

Heauen, bearing witnesse to euery true beleeuer, that hee is the child of God; yea, and making him to speake to God as to a Fa∣ther, & so to call him by the name of Father, Rom. 8. 15. Gal. 4. 6. then which, what greater assurance of saluation can there be?

Secondly, by faith; which maketh the party which hath it, to know that he hath it, 1. Cor. 13. 5. and that which it belee∣ueth, to be certaine to the beleeuer: so as he can say, We know that hee will raise vs vp, 2. Cor. 4. 14. We know that wee haue eternall life, 1. Ioh. 5. 13. and we know, that we haue a building of God, eternall in Heauen, 2. Cor. 5. 1. Therefore the Apostle saith, We are bold alwayes, verse 6. So as the Apostle Iames ex∣horteth not to wauer or to doubt, Iam. 1. 6. So S. Paul, 1. Tim. 2. 8. For saith is the substance of things to be hoped for, and the argument of things not appearing, Heb. 11. 1. Which could not be, vnlesse there were certainty in it; yea, so certaine, faith maketh things to be to beleeuers, that the Apostle saith, Wee walke by saith, and not by sight, hauing before spoken of con∣stant boldnesse, and also by and by after touching their assu∣rance of future happinesse, 2. Cor. 5. 6, 7, 8. Moreouer, this grace of faith giueth a particular assurance to him that hath it, and applyeth that to himselfe which hee beleeueth. Therefore beleeuing in Christ, and receiuing him, are made both one, Ioh. 1. 12. Now, he that receiueth a thing from another for him∣selfe, is to lay hold on it, and so to take it to himselfe. So belee∣uing, is a laying hold and applying Christ, and his benefits, and all promises of saluation made in Christ to a mans selfe in parti∣cular. Whereupon it is, that the Apostle speaking of faith, ex∣horteth to apprehend eternall life, 1. Tim. 6. 12. Also the more fully to expresse this particular assurance and application, in Ioh. 6. to eate and to drinke Christ, is made the same with be∣leeuing in him. To beleeue in Christ (saith Saint Austen) is to* 1.1 eate the bread of Life: He that beleeueth, eateth. Beleeue, and thou eatest. Now, can any thing be more assured, and more neerely applyed to a man, that it is his infallibly, then that which he hath eaten? And if to beleeue in Christ, be the eating of him, and the eating assureth him that eateth him, to liue for euer, Ioh. 6. 51, 58. then faith doth assure him that beleeueth in

Christ, that he hath Christ, and all the benefits of his death and Passion, for his eternall saluation, as he that hath eaten bread, hath the benefit of it, to the sustentation of corporall life. Of this liuely and certaine application of faith, the Fathers speake. Au∣stin saith, that saith sent vp, layeth hold on Christ. Chrysostome* 1.2 saith, Let vs beleeue, and we see Iesus present before vs. Ambrose saith, That by faith Christ is touched, and is seene. Tertullian saith, That by faith Christ is digested. Now, if Christ by faith be laid hold on, seene present, touched, and as food digested, it doth, according to the measure thereof, effectually apply him, and giueth particular assurance of Saluation, which is obtained by Christ; though we haue neither miracle, nor extraordinarie reuelation to tell vs, that we are saued. Furthermore, faith is that which receiueth the promise, Gal. 3. 14. It goeth out of a mans selfe to fetch all that it beleeueth, concerning saluation from God; most fully knowing that whatsoeuer God promiseth, he is able to performe it, Rom. 4. 21. Hence is it, that by faith which applyeth the promise, and beleeueth that God is true of his word, and able also to make it good, aboue all that we desire, or vnderstand, Ephes. 3. 20. we are ascertained of that which we beleeue; neither doth our faith stagger, but maketh vs most as∣sured, while it is fixed on God, on his Word, on his will made knowne by his Word and promise, on the truth of that also which he once hath spoken, & on his almightie power to make it good accordingly. But God hath promised to euery true be∣leeuer forgiuenesse of sinnes, Act. 10. 43. and euerlasting life, Ioh. 3. 15. Thus hauing spoken, his will and good pleasure is hereby knowne, this word will hee keepe, and his power will make it good: All which, true faith applyeth to him that hath it, as spoken to him (for in this, faith excelleth all other graces) and so maketh him certaine of forgiuenesse of sinnes, and of euerlasting life, which we in our Creed professe to beleeue, not onely that there is remission of sinnes, the resurrection of the body, and the life euerlasting: but euery true beleeuer by faith saith, that his sinnes are remitted, his body shall rise againe, as Iob was perswaded, and that hee shall haue life euerlasting: For to beleeue them to be, and not to apply them, is not a iustifying

faith, but such a faith as is in reprobates, euen the faith of deuils.

Lastly, this sauing faith bringeth forth such fruits, as wil pro∣claime to all, that faith is a grace of certainty. It maketh a belee∣uer, that he shall not be confounded, Rom. 10. 11 to haue affi∣ance, and accesse with confidence, Ephes. 3. 12. Now, where there is assiance, and confidence, there is much certainty in that grace which worketh these. It worketh also hope; now hope maketh vs glory, and confoundeth not, Rom. 5. 2, 5. and is the anchor of the soule sure and firme, Heb. 6. 19. yea hope is said to haue glory and confidence, Heb. 3. 6. If hope then bee so cer∣taine, sure and firme, as that we are thereby confident, yea glo∣rying, 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, see∣ing 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 of∣fend 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 con∣science, when thou knowest thy faith to bee sincere, thy hope certaine, and thy loue without dissembling. And Tom. 2. de ver∣bis 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 A∣postle, 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 cer∣taine knowledge, the conscience giuing witnesse thereto.

Gainesaid by their owne men.

The Diuines of Collen say, That we are iustified by faith, as* 1.3 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 iustificati∣on 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 with∣out 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 dou∣ble 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 pur∣pose, 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 doub∣ting, be as sure thereof, as he is, that there is a Citie called Rome.

See diuers other testimonies cited at large by Doctor White,* 1.4 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 a∣gainst 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, compre∣hending in it both historicall and temporarie faith, is euer ac∣companied

with other graces of Gods Spirit: as with know∣ledge, 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 pro∣fession, 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 aduer∣sitie, Iam. 1. 3. 2. Thes. 1. 4. Heb. 6. 12. Reuel. 13. 10. and with many other vertues, 1. Cor. 7. 11. 2. Pet. 1. 5, 6, 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel. 2. 19. 1. Cor. 6. 11. So that such as haue this faith, are no Solifidians, as our Aduersaries please in malice to call vs.

Secondly, that the graces haue their proper operations, which this faith doth not hinder, but rather they haue their strength from faith, and by it are set on worke, so as it and they toge∣ther, 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 apprehen∣deth eternall life; hope expecteth the accomplishment; pati∣ence 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 comfor∣teth vs; humilitie makes vs lowly in our owne eyes; ha∣tred 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 la∣bour; 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, pati∣ence, humilitie, and all other vertues which accompanie it; ne∣uer 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 con∣science towards God and man, Act. 24. 16. endeuouring to please God, 2. Cor. 5. 9. and had excellent vertues accompany∣ing his faith, 2. Tim. 3. 10, 11. Dauid had particulat assurance of pardon of sinne, 2. Sam. 12. 13. yet he afterward prayed for mer∣cie 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 per∣fect 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 wit∣nesseth, 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 of∣ten found fault with, reproued, admonished, and threatned for failing in their duties. Thirdly, that they doe so vilifie them∣selues, 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 re∣maineth 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* 1.5 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 sal∣uation, 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 some∣time 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 corrup∣tions 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 sub∣iection, 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 repro∣bated to eternall destruction; but the word signifieth one not ap∣proued* 1.6 (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 so demeane my 〈◊〉〈◊〉 as my life may not scandalize my profession, and so be iudged as one worthy to be reiected. Thus vnderstood, it is not alledged to purpose.

Secondly, but grant the word to be vnderstood of a repro∣bate, yet is it nothing against the assurance of saluation: for S. Paul speaking thus of himselfe, was most certain that he was no Reprobate, 2. Cor. 13. 6. but one sure of his saluation, Rom. 8. 38, 39. 2. Tim. 1. 12. & 4. 8. Gal. 5. 20. as is also cleere out of the 26. verse, going before this obiected place: I therefore so runne, not as vncertainly; so fight I, not as one that beateth the ayre. Therefore speaking so assuredly of saluation in the former verse, he cannot be vnderstood here, as making doubt thereof; for so should he be made to speake contraries. But the Apostle shew∣eth, that with his faith of the promises of assurance of saluation, he did ioyne the meanes, the more to further, and the more to strengthen his said assurance: For he knew, and taught, and so doe we, that the vse of the meanes to saluation, weakeneth not the assurance; but rather confirmeth it: and therefore doe wee that truely beleeue, vse such meanes carefully and constantly.

Thirdly, this place will not afford any good reason against the assurance of saluation. S. Paul was sure of his saluation, and hee vsed such lawfull meanes as might further him in the way; and that he might not be a Castaway, hee opposed his corrupti∣ons, not liuing carnally secure, nor vainely presumptuous; nor

did he neglect to doe what he ought to doe. Will it hence ther∣fore follow, that he doubted of his saluation? He professed as you see before, the contrarie. Faith, in the vse of the meanes, lo∣seth not, but gets assurance, and groweth more consident.

Rom. 11. 20. Thou standest by faith; bee not high-minded, but feare, &c.

Answ. 1. If this place, spoken to the Church of Rome, will afford the conclusion, that wee cannot be certaine of saluation, but that they which now stand, may fall away: how commeth it to passe, that Papists so bragge of the infallibilitie of their Chur∣ches not falling?

Secondly, feare here is opposed to high-mindednesse, and car∣nall securitie, and not to the assurance of saluation.

Thirdly, the Apostle taketh not hereby away the assurance of saluation, but prescribeth the meanes of securing vs therein, that we fall not away. For the true feare of God, and humilitie of Spirit, will greatly awe vs, and keepe vs from departing from God, Ier. 32. 40.

Fourthly, the Apostle here speaketh to them, as to a mixt company, and as they were outwardly professors of the faith of Christ; and not as the Elect of God, and all true and sincere be∣leeuers, of which the question is. For these cannot finally fall away, but the other may, & so be vncertaine of their saluation.

Phil. 2. 12. Worke out your saluation with feare and trembling.

Answ. This place may be, and is against the vaine securitie of saluation; but not against true and sound assurance thereof.

For first, the Apostle assureth them of saluation, by saying, your saluation, making it theirs already.

Secondly, he vttereth nothing that might cause doubting; but onely exhorteth them to doe that which they ought to doe, for the better assurance of their saluation, that is, to worke it out with feare and trembling: thus warning them hereby to take heed of vaine presumption, and carelesse securitie, and not to cause them to liue in doubt of their saluation.

Thirdly, we must know that there is a two-fold feare; The one a seruile, distrusting, discouraging, distracting legall feare, begotten by the spirit of bondage, and is opposite to sauing

faith, and spirituall comfort, from which feare euery where the godly are dehorted Esa. 35. 4. & 41. 10. & 43. 1. & 54. 4, 14. Luk. 12. 32. This feare Christ redeemeth vs from, Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vs from, Rom. 8. 15. 2. Tim. 1. 7. and perfect loue casts it out, 1. Ioh. 4. 18. The other is a filiall feare, carefull and louing, a feare of awefull reuerence, begotten by the Spirit of adoption, euer attending, as a handmaid, on sauing faith. To this the faithfull are exhorted, Luk. 12. 5. 1. Pet. 2. 17. Reuel. 14. 7. And this feare may be with reioycing, as in Psal. 2. 11. Serue the Lord with feare, and reioyce vnto him with trem∣bling. To which words in that Psalm the Apostle here alludeth. And he that alwayes thus feareth, is pronounced blessed, Prou. 28. 14. And of this feare speaketh the Apostle in this place to the Philippians; which feare doth not hinder, but furthereth mans assurance of saluation, keeping him from departing from God, as before is noted out of Ier. 32. 40. and from presuming vpon their owne strength, and to rest vpon God, and in him to be strong, Ephes. 6. 10. as in the next verse, Phil. 2. 13. is euident. See for this, Austins exposition, lib. de gra. & lib. arb. cap. 9. Pro∣sper, apud Ambros. Epist. 84.

Prou. 28. 14. Blessed is he, that feareth alway.

Answ. This filiall feare that maketh a man blessed, and kee∣peth him with God from falling away, affordeth no reason for a true beleeuer to doubt of his saluation.

Eccles. 9. 1. No man knoweth either loue or hatred, by all that is before them.

Answ. It is true, that by beholding outward things, how all things come alike to all: we cannot know loue or hatred; for of these outward things Salomon speaketh. Neuerthelesse, though we cannot know by sight, yet may we discerne by faith and in∣ward graces, by Gods Spirit and fruit thereof, that God lo∣ueth vs.

2. Pet. 1. 10. Giue diligence to make your calling and election sure, &c.

Answ. This Scripture is against our Aduersaries, and for vs: for it teacheth, that a man may come to assurance of saluati∣on by this diligence.

Prou. 20. 9. Who can say, I haue made my heart cleane, I am pure from my sinne?

Ans. 1. It is true, that either he can make himself pure & clean by his own power, neither that he is pure by any inherent righ∣teousnesse, neither that hee is made perfectly pure in this life by Gods Spirit, whereby he is in a measure, not wholy sanctified.

Secondly, yet a true Beleeuer can say, that faith purgeth the heart, Act. 15. 9. that by the bloud of Christ he is cleansed from all his sinnes, 1. Ioh. 1. 7. that he is sanctified, Heb. 10. 10. and also by the Spirit, 1. Pet. 1. 2.

Thirdly, thus being sanctified, he is sure that he hath the Spi∣rit of Christ, Ioh. 14. 17. and that he is iustified, Rom. 8. 1, 9. and then is he certain, that he shall be glorified, Rom. 8. 30, 33.

Fourthly, and although this sanctification be not perfect in this life; yet this hindereth not our saith, to assure vs of saluati∣on; because faith taketh hold of the truth of Gods promises made to euery true beleeuer in Christ, who is our Wisdome, our Iustification, our Sanctification and Redemption, 1. Cor. 1. 30. who hath perfected for euer by one offering, them that are san∣ctified, Heb. 10. 14. and so hath obtained euerlasting redemp∣tion 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 per∣fect; 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 re∣nounced his owne righteousnesse, yet was he assured of his sal∣uation, yea and so assured, as in the midst of his so grieuous af∣flictions, 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 sal∣uation. Therefore hence to fetch an vncertainty thereof, cros∣seth the plaine euidences of his assurance, and so is a lewd col∣lection.

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 Tea∣cher of the Corinthians, and of the Gentiles. For when he saith, I know nothing by my selfe, he meaneth it of the outward dispen∣sation 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 testi∣monie of his owne conscience. So as here is no argument a∣gainst 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 assu∣rance 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 comprehen∣deth 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 vnderstan∣ding of all the errours of a mans life, is no hindrance of the assu∣rance 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 circumspe∣ction, & diligent endeuour to perseuere, is no argument against the certainty of saluation: for sound confidence causeth no neg∣ligence 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 con∣ceited; for hee saith, Let him that thinketh hee standeth, take heed.

Thirdly, grant it spoken to the best assured; yet here is no∣thing 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 Is∣raelites.

Fourthly, if yet further it bee yeelded of falling away, then it is to be vnderstood onely of such among them, as might fi∣nally 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 no∣thing 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. Al∣so it is taken for a certaine perswasion of some wondrous ef∣fects 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 per∣secution for the Word, it withereth, and such a Beleeuer falleth away, Luk. 8. 13. and is offended, Mar. 4. 17. This is called tem∣porarie faith. Of these faiths the question is not: for historicall is also in Deuils as well as men, Iam. 2. Faith of miracles lasted but for a time, and was the faith of some few. Faith tempora∣rie may be lost; the Scriptures are plaine for it.

But the faith which we say cannot be lost, is that precious faith, 1. Pet. 1. 1. that vnfained faith, which is accompanied with a pure heart, a good conscience, 1. Tim. 1. 5. working by loue,

Gal. 5. 6. that faith which iustifieth, Rom. 5. 1. which saueth, Eph. 2. 8. by which Christ dwelleth in vs, Eph. 3. 17. and by which the world is ouercome, 1. Ioh. 5. 4. through which, by the power of God, we are kept vnto saluation, 1. Pet. 1. 5. This is cal∣led the most holy faith, Iude, vers. 20. and is properly the faith of Gods Elect, Tit. 1. 1.

This faith may be shaken, and the power of it sometime very greatly weakened, and sometime be so made to languish, as the true beleeuer may cry with the afflicted Father in the Gospell, Lord, I beleeue, helpe thou my vnbeliefe, Mar. 9. 24. the sense thereof being very little, and the power thereof hardly felt, for a time the partie being as it were in a swoune or traunce, through the force of the temptation. But yet neuerthelesse it is not lost totally nor finally, so as that the elect Beleeuers cannot perish vt∣terly: which is proued not onely from all which hath beene said before, for proofe of the certainty of saluation, but also by o∣ther manifold reasons of great force to perswade hereto.

I. From God the Father, and thus, First, from his decree which altereth not: for in him is no variablenes, nor shadow of turning, Iam. 1. 17. he changeth not, Mal. 3. 6. no more doth his decree, but his counsell shall stand. Now God hath decreed who shall be saued, Rom. 8. 30. and he hath decreed that such shall be∣leeue, Act. 13. 48. that they shall be holy and blamelesse in loue, Eph. 1. 4. be confirmed to the Image of his Sonne, Rom. 8. 29. walke in good workes, Eph. 2. 10. bring forth fruit, and that the same shall remaine, Ioh. 15. 16. Therefore by this decree of God, neither they nor these their graces shall finally decay. Secondly, From his Couenant, which is an euerlasting Couenant, not to turne away from vs to do vs good, but to put his feare in our hearts, that we shall not depart from him, Ier. 32. 40. Therefore by this euerlasting Couenant they cannot perish. Thirdly, From his gifts, among which, is faith to beleeue in Christ, to suffer al∣so for him, Phil. 1. 29. But these gifts and callings of God are without repentance, Rom. 11. 29. Therefore can they neuer be lost, nor they that haue them, perish. Fourthly, From Gods working all in vs, both the will and the deed, Phil. 2. 13. and all things for vs, Esay 26. 12. reioycing ouer vs to do vs good,

Ier. 32. 41. Psal. 147. 11. and 14 9. 4. and to beautifie vs with saluation, Psal. 149. 4. for what worke he beginneth, the same will he perfect to the end, Phil. 1. 6. For euery branch that bea∣reth fruite, the Father purgeth, that it may bring forth more fruit, Ioh. 15. 2. Such a branch then shall neuer wither or fall a∣way. Therefore the worke of our saluation, being begun and continued of God, and not being our worke, but his, who can hinder our saluation? Fiftly, From Gods promises which are in∣fallible, neuer failing in any thing which he hath promised, Ios. 21. 45. and 23. 14, 15. 1. King. 8. 56. Now, he hath promised, First, that he will neuer suffer his to be tempted aboue their abi∣litie, 1. Cor. 10. 13. Secondly, that he will giue the issue with the temptation, that they may be able to beare it, 1. Cor. 10. 13. Thirdly, that though the iust man be so ouertaken, that he doth fall, yet shall he not be vtterly cast downe, Psal. 37. 24. Therefore cannot the Elect fall finally and perish. Fourthly, From Gods power, who establisheth and keepeth vs from euill, 2. Thess. 3. 3. vpholdeth all that fall, and raiseth them vp, Psal. 145. 14. for he vpholdeth them with his hand, that they may not be vtterly cast downe, Psal. 37. 24. and so are kept by his power vnto saluation, 1. Pet. 1. Fifthly, therefore except a power be to ouermaster Gods power, the Elect cannot perish. Sixtly, and lastly, From the prime cause of all this dealing of God thus with his people, why he hath thus decreed, couenāted, giuen gifts, wrought his worke, made such promises, and so suppor∣teth them: which is the good pleasure of his will, Eph. 1. 5. his kindenesse, his loue and mercie, Tit. 3. 3, 5. Ioh. 3. 16. without any desert of ours, Tit. 3. 5. Now, the same cause euerlastingly remaining in him, which moued him to chuse vs, is that which continueth euer his goodnesse towards vs, and therefore cannot the Elect finally perish. Thus farre reasons from God the Fa∣ther.

II. From God the Sonne, Iesus Christ: First, he is not onely the Authour, but also the finisher of our faith, Heb. 12. 2. Therefore our faith cannot be lost. Secondly, in him all the building fitly framed together, groweth into a holy Temple, Eph. 2. 21. That therefore which groweth, doth not decay, nor can

perish. Thirdly, He saueth his people, Matth. 1. 21. loseth nothing, nor casteth any out that come to him, Ioh. 6. 37, 39. nor can any plucke them out of his hand, but he giueth to them eternall life, Ioh. 10. 28. How is it possible then that any of his should perish? Fourthly, He hath prayed God for all his (whom his Father hath giuen him, who either haue beleeued, or shall beleeue in him, Ioh. 17. 9, 20.) that he would keepe them through his Name, from euill, ver. 11. 15. and he also doth still make con∣tinuall intercession for his, Rom. 8. 34. Heb. 7. 25. and appea∣reth for them in his Fathers presence, Heb. 9. 24. Now, vnlesse men will say, that Christs prayers are not heard, contrary to Ioh. 11. 42. and that God is not well pleased with him, contra∣rie to Matth. 3. 17. it cannot be, that his faithfull children should perish and lose their faith.

III. From God the holy Ghost, who dwelleth in vs, 2. Tim. 1. 14. and abideth in vs, 1. Ioh. 2. 27. who is called Gods earnest in our hearts, 2. Cor. 1. 22. and 5. 5. and so are we sealed there∣with, Eph. 1. 13. and thus not here for a time, but euen vnto the day of Redemption, Eph. 4. 30. Therefore is it not possible for the Elect to perish, except this earnest of our God, and this his Heauenly Seale be of no validity.

IIII. From the words of Scripture, speaking so confi∣dently of true Beleeuers saluation: He that beleeueth in the Sonne, hath euerlasting life, Ioh. 3. 36. and shall not come into condemnation, but is passed from death vnto life, Ioh. 5 24. For through faith, by the power of God, they are kept vnto saluation, 1. Pet. 1. 5. yea, the begotten of God keepeth himselfe, and the wicked one toucheth him not, 1. Ioh. 5. 18. for the path of the iust is as a shining light, which shineth more and more vnto the perfect day, Prou. 4 18. And those that are planted in the House of the Lord, shall flourish, and still bring forth fruite, Psal. 92. 13, 14. Also, The righteous shall hold on his way, and be stronger and stronger, Iob 17. 9. and nothing can separate them from Gods loue in Christ Iesus, Rom. 8. 38, 39. Therefore do not they perish, nor finally fall from Grace.

V. From similitudes, setting out liuely the dureable estate of Gods Elect from falling away. First, from trees, Psal. 1. 3. A

godly man is as a tree planted by the riuers of water, that brin∣geth forth his fruit in due season, and his lease shall not wither, nor fade, neither shall the fruite thereof be consumed, Ezek. 47. 12. Se∣condly, Frō marriage: I wil betroth thee to me for euer in righte∣ousnes, in iudgement, in louing kindnes, in mercy, & faithfulnes, Hos. 2. 19, 20. Thirdly, From a head, body & members, 1. Cor. 12. 12, 27. Christ is the Head, we the body and members in par∣ticular, knit together, increaseth with the increasing of God, Col. 2. 19. Eph. 4. 16. Fourthly, From a house built firmely, not by any tempest to be beaten downe, Mat. 7. 24, 25. Fifthly, From liue∣ly fountaines of water. For, saith Christ, the water that I shall giue him, shall be in him a well of water springing out into euerlasting life, Ioh. 4. 14. And out of his belly should flow Riuers of liuing water, Ioh. 7. 38. By all these, the holy Ghost would ex∣presse and set out the certainty of perseuerance, and that no a∣dopted true beleeuer can finally perish, and fall away, no more then a fruitfull tree that neuer withereth, can decay; nor, then a wife betrothed for euer in righteousnesse, in iudgement, in lo∣uing kindnesse, in mercies, in faithfulnesse, can be forsaken; nor, then a true head can suffer a true member of the body to perish; nor, then fountaines of liuing water, euer flowing, can euer be drawne drie; nor, then a house wisely built vpon a rocke, can by a tempest or storme be ouerthrowne.

VI. Frō the power of faith it selfe, through which, by the power of God, we are kept vnto saluatiō, 1. Pet. 1. 5. for it is of a con∣quering nature. First, it preuaileth against the flesh, purifying the heart, Act. 15 9. Secondly, against the diuell; Aboue all (saith the Apostle,) take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, Eph. 6. 16. The Apostle maketh it aboue all powerfully preualent. Thirdly, against the world; for our faith is the victory that ouercōmeth the world, 1. Ioh. 5 4. Fourthly, against all sorts of persecu∣tions, afflictions and trials of what kind soeuer. For by faith the Saints haue endured tortures, cruell mockings, scourgings, bonds, imprisonments, stoning, sawing asunder, killing with the sword, wandring in Sheep-skinnes, Goat-skinnes, being destitute, afflicted and tormented, wandring in mountaines,

dennes and caues of the earth, and yet for all this, were by faith more then Conquerors, Heb. 11. 35, 36, 37, 38. Rom. 8. 37. This is further manifest in all holy and constant Martyrs in all ages. Fifthly, it preuaileth against all the terrours of God, dis∣quietnesse of mind, and desperate apprehensions; as we may see in Dauid, who being greatly disquieted in mind, said, O my soule, why art thou so disquieted with me? presently gaue answer as a remedy thereto, Trust in God. Faith in God will allay all such restlesnesse of mans soule. In the 22. Psalme, verse 1. and 2. he saith, My God, my God, why hast thou forsaken me? There he speakes of his roaring and crying day and night, and yet God heard not. What was his comfort and stay, that he was not swallowed vp with despaire? Euen his faith, which both made him pray still, and cry, My God, my God, O my God; yea challen∣ging God for his God, Thou art my God, vers. 10. And so vi∣ctorious was faith, that at length he triumphed with ioy, and said, I will declare thy name to my brethren, and in the midst of the congregation will I praise thee, vers. 22. Of such a force of faith may we obserue in many Psalmes of Dauid, Of this incon∣querable grace we haue a rare instance in Iob, who in a Sea of miseries, when the venome of Gods arrowes was felt in his soule; when he saw God to set him as a marke to shoot at; when his wife grieued him, his friends vexed him, and Satan tryed him to the vttermost, and he left of all as comfortlesse; euen then, euen then, in this gulph of his sorrowes, and whirlepole of despaire, his faith made him not to faint; and therefore hee brast forth in the midst of these his vnspeakeable calamities outward, and terrors inward, Though he kill me, yet will I trust in him. So that great is the power of faith in desperate cases, and therefore being so victorious, it cannot be lost.

VII. From the recouery of godly men from vnder their falls, when they haue beene so wounded, as their wounds haue stunke, and beene corrupted, as Dauid speaketh. Fearefull were the falls of Dauid, and Peter; but neither of them fell final∣ly; for they recouered: neither fell they totally: for Dauid in Psalme 51. 11. speaketh as he that had, as yet, Gods Spirit, and had not vtterly lost it: for he prayeth God not to take his holy

Spirit from him. He saith not, Giue me; but, Take it not from me. And as for Peter, it is cleere, that Christ prayed for him, that his faith should not faile, as not finally, so not totally, Luk. 22. 31. For a true Beleeuer, in the day of his conuersion, hath a new birth, Ioh. 3. 3. and his state is compared to a resurrection, and is called the first Resurrection, Reu. 20. 6. Now, if a man truly regenerate, could wholy lose his faith and godlinesse, and yet after returne againe by repentance, besides his first birth, and first resurrection, there would bee so many births and resurrections, as there be falls, and risings againe: but the Scripture speaketh but of one spirituall new birth; and here, of one resurrection, and not of moe new births and resurrections: for the first new birth they cannot lose: for the seed of God doth remaine in them, 1. Ioh. 3. 9. and the se∣cond death (which is damnation) hath no power on him, that hath part in the first Resurrection, Reu. 20. 6. But if such a one could totally and finally fall away, it should haue power on him, and he could not rise againe vnto newnesse of life. There∣fore the truely Regenerate, though they fall, yea, and that sometimes fearefully, yet fall they not totally, nor therefore can fall finally.

VIII. and lastly, From the sentence of the holy Ghost, vpon all those which finally apostate from Gods people, 1. Ioh. 2.* 1.7 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 o∣ther 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 fal∣ling

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 1.8 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 belee∣uers 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 con∣clude the falling away of them which haue true sound iustifying faith. For albeit sauing faith includeth historicall and tempora∣rie, 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 affe∣ction of ioy, Mar. 4. 16. Matth. 13. 20. Ioh. 5. 35. but no menti∣on is made of sound iudgement and vnderstanding, or of an at∣tentiue

minde to learne, vnderstand and keepe it: But sauing faith is in him that so heareth, that he doth vnderstand it; in hea∣ring, attendeth; & intendeth in hearing, to vnderstand. 3. Tem∣porary 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 be∣leeuers 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 parabo∣licall 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, ma∣king him to keepe the Word, and to bring forth fruit with pa∣tience, 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 ei∣ther 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,* 1.9 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 ouer∣throwne, 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, Neuer∣thelesse, 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 know∣ledge of them is a sure seale, & an vnmoueable foundation, that they cannot perish. Therefore these some, not being of the E∣lect, 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 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 bab∣blings, and oppositions of sciences, falsely so called, verse 20. Also the word erred, shewed as much; for errour is to bee vn∣derstood 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 Ad∣uersaries,

then any thing for them. But our Gagger gazing a∣bout without iudgement, where-euer hee found a word soun∣ding 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. Se∣condly, 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 affor∣ded 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 pro∣gresse of life and light, putting them into a true state of iustifica∣tion. 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 enligh∣tened, 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. Se∣condly,

grant that such may fall away; It is meant of Repro∣bates, and not of the Elect: For they here are said to be enligh∣tened, and but to taste of the heauenly gift and Word of God, &c. But the Elect doe more then taste: for they receiue it, di∣gest, and concoct it, and finde nourishment and strength there∣by. Againe, these are such as cannot be renued by repentance; which is such a falling, as neuer happeneth to the Elect. More∣ouer, 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 illumina∣tions, 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 righ∣teousnesse, 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 apo∣state 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 me∣mory 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 men∣tioned, 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 Mi∣nor 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 pro∣pounded 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, 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 answe∣reth 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 requi∣reth 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 bea∣reth 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 per∣swasion, 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 writ∣ten 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 pro∣mises to particular persons, so as they haue done, as before is

shewed, Act. 3. 26. & 16. 31. & 13. 26. and why haue they com∣forted the faithfull in generall, with a promise made to one be∣fore in particular, Ios. 1. 9. Heb. 13. 5? And why did Zachary in∣clude 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 Scrip∣ture, Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries? And are either those Priests, or any of their Pe∣nitentiaries 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 parti∣cular nomination, how shall men become obedient to the pre∣cepts 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 par∣ticular, to worke obedience and feare: so in hearing these pro∣mises are we to apply them, as spoken to vs by name, if we true∣ly 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 plea∣sure of Gods owne will. For therefore we beleeue, because hee so hath ordained it, Act. 13. 48. We walke in good workes, be∣cause 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 re∣maine, and so be at length glorified, because he hath predestina∣ted 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 obe∣dience 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 satisfacti∣on made by Christ, and in the vnchangeablenesse of Gods eter∣nall 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 pro∣mises, 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 do∣ctrine, 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 comforta∣ble 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 perse∣uerance, 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 forsa∣ken 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 comforta∣ble 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 Coue∣nant 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 af∣flicted 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 ne∣uer 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 thanke∣fulnesse to God, through Christ, for the same. Euen so, Amen.

Notes

• * 1.1

  In Ioan. tract. 25. & 26.
• * 1.2

  Tract. 50. on Iohn. On Marke hom. 10. On Luk l. 6. c. 8. Li. de resur. Cor.
• * 1.3

  Antididagm. Colon. pag. 29.
• * 1.4

  In his way to the true Church. Digres. 43. Num. 9. 10.
• * 1.5

  See an excel∣lent discourse of this in Bi∣shop Abbots answer to Bi∣shop—in this point of the certainty of saluation, pag. 257.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  See how Saint Austin thus expounds the meaning largely cited by Bishop a∣gainst Bishop, of the certain∣ty of saluation, pag. 321. 322.
• a 1.8

  See Seigfri∣dus Saccus, de Academica Pontisiciorum dubitatione in negotio iustifi∣cationis, very largely hand∣ling this mat∣ter from all To∣pick places.
• * 1.9

  Oecumen▪ on this place.