Reims Against Rome, Propositions · Proposition 33
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 vsus in him, before the conſtitution of the world, Epheſ. 1. 4. which he wil perfect: for, whom he hath predeſtinated, them alſo he hath called; and whom hee hath called, them alſo he hath iuſtified; and whom he hath iuſtified, them alſo he hath glorified, Rom. 8. 30.
Secondly, that Chriſt hath taken away all and eueryevery cauſe of damnation, and eueryevery thing that might hinder the ſaluation of ſuch as beleeued in him; as to wit, ſin. Hee is made ſinne for vsus, 2. Cor. 5. 21. the curſe of the Law; he hath redeemed vsus from the curſe thereof, Gal. 3. 13. and from vnderunder it, Gal. 4. 5. the anger and wrath of God: for we were reconciled to God by the death of his Son, Rom. 5. 10, 11 2. Cor. 5. 19. So that there is no damnation to them that are in Chriſt, Rom. 8. 1.
Thirdly, that Chriſt is eueryevery thing for vsus vntounto God, our Wiſdome, Iuſtice, Sanctification, and Redemption, 1. Cor. 1. 30. yea, in Chriſt, we are made the Iuſtice of God, 2. Cor. 5. 21. So that God iuſtifieth vsus with his owne Iuſtice, which cannot bee excepted againſt. Who therefore ſhall accuſe the elect of God? or who is hee that ſhall condemne? Rom. 8. 33, 34. And if free from accuſation, and condemnation, are they not ſure of ſaluation? What is it that letteth?
Fourthly, that no power (though they hauehave many temptations, and many combates) ſhall euer finally ouercome them. The gates of hell ſhall not preuaile againſt them, Matth. 16. 18. For in the vertue of God, they are kept by faith to ſaluation, 1. Pet. 1. 5. and are in all power ſtrengthened, according to the might of his glory, in all patience & longanimitie with ioy, Col. 1. 11. Chriſt promiſeth not to caſt forth his, Ioh. 6. 37, 40 and he holdeth vsus, that none ſhall plucke vsus out of his hands, Ioh 10. 28. Not Satan, for Chriſt hath ouercome him, Matth. 4. Heb. 2. 14. Not the world: for he hath ouercome it alſo, Ioh. 16. 33. Not falſe Teachers: for it is not poſſible that the elect ſhould bee induced into errour, Matth. 24. 24. meaning totally and finally. Not our ſinnes: for the bloud of Chriſt hath cleanſed vsus from all ſinne, 1. Ioh. 1. 7. and in him we hauehave 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 vsus, and remoued the curſe, Gal. 4. 5. & 3. 13. Not our once being vnderunder the power of darkneſſe: for God hath deliuered vsus from our enemies, Luk. 1. 74. and from the power of darkneſſe, and tranſlated vsus into the kingdome of the Sonne of his louelove, Col. 1. 13. Nor Gods once former diſpleaſure againſt vsus: for when we were impious, Rom. 5. when wee were ſinners, Chriſt dyed for vsus, verſes 6. 8. and when we were enemies, we by Chriſts death were reconciled to God, verſe 10. and hauehave receiued reconciliation, verſe 11. Not any thing that may fall out after reconciliation. For, if when we were Enemies, we were reconciled, much more being reconciled, ſhal we be ſaued in the life of him, Rom. 5. 10. No, not Gods iuſt deſerued wrath for our often falls. For, if when we were ſinners, Chriſt dyed for vsus; 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 vsus, ſo as we cannot doe that which wee would, but doe often that which wee would not. For Ieſus Chriſt ſhall deliuer vsus from the body of this death, Rom. 7. 24, 25. Not tribulation, diſtreſſe, famine, nakedneſſe, danger, perſecution, nor the ſword, though wee were killed for his ſake all the day long. For to vsus it is giuen for Chriſt, not onelyonly 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 vsus, Rom. 8. 37. and becauſe God is faithfull, who will not ſuffer his to bee tempted aboue that which they are able: but will alſo make with temptation iſſue, that you may be able to ſuſtaine, 1. Cor. 10. 13.
To conclude, there is nothing poſſible that can ſeparate vsus 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 louelove God, all things co-operate vntounto good, to ſuch as according to purpoſe are called to be Saints, Rom. 8. 28. And Chriſt Ieſus is able to ſaue for euer them that goe by him to God, Heb. 7. 25. hee being entred into Heauen, now appearing to the countenance of God for vsus, Heb. 9. 24. who is on Gods right hand making interceſſion for vsus, Rom. 8. 34. So that it is vndoubtedly certaine, that thoſe that bee Chriſts ſhall not periſh, Ioh. 3. 15. nor come into iudgement, but paſſe from death to life, Ioh. 5. 24.
Fifthly, their Bible teacheth, not onelyonly theſe things in the generall; but alſo how eueryevery true beleeuer may particularly be aſſured that he hath his part in theſe things, and be certaine of his owne ſaluation; and that is by Chriſts Spirit, and by the grace of faith, wrought by the ſame 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 vsus, 1. Cor. 2. 12. Hence it is, that Iohn ſaith, In this we know that we abide in him, and he in vsus, becauſe hee of his Spirit hath giuen to vsus, 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 vsus, 2. Cor. 5. 5. and 1. 22. Epheſ. 1. 14. and his Signet, with which we are ſigned vntounto the Day of Redemption, Epheſ. 1. 13. and 4. 30. Now Gods Spirit being truth, being Gods owne witneſſe, being his owne pledge, in eueryevery 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 eueryevery true beleeuer, that hee is the child of God; yea, and making him to ſpeake to God as to a Father, & 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 beleeueth, to be certaine to the beleeuer: ſo as he can ſay, We know that hee will raiſe vsus vp, 2. Cor. 4. 14. We know that wee hauehave eternall life, 1. Ioh. 5. 13. and we know, that we hauehave 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 exhorteth 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 conſtant boldneſſe, and alſo by and by after touching their aſſurance 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 himſelfe, is to lay hold on it, and ſo to take it to himſelfe. So beleeuing, is a laying hold and applying Chriſt, and his benefits, and all promiſes of ſaluation made in Chriſt to a mans ſelfe in particular. Whereupon it is, that the Apoſtle ſpeaking of faith, exhorteth 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 beleeuing in him. To beleeue in Chriſt (ſaith Saint Auſten) is toIn Ioan. tract. 25. & 26. 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. Auſtin ſaith, that ſaith ſent vp, layeth hold on Chriſt. Chryſoſtome Tract. 50. on Iohn. On Marke hom. 10. On Luk l. 6. c. 8. Li. de reſur. Cor.ſaith, Let vsus beleeue, and we ſee Ieſus preſent before vsus. 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 hauehave neither miracle, nor extraordinarie reuelation to tell vsus, 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 vsus moſt aſſured, 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 eueryevery true beleeuer 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 onelyonly that there is remiſſion of ſinnes, the reſurrection of the body, and the life euerlaſting: but eueryevery true beleeuer by faith ſaith, that his ſinnes are remitted, his body ſhall riſe againe, as Iob was perſwaded, and that hee ſhall hauehave 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 proclaime to all, that faith is a grace of certainty. It maketh a beleeuer, that he ſhall not be confounded, Rom. 10. 11 to hauehave affiance, 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 vsus 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 hauehave glory and confidence, Heb. 3. 6. If hope then bee ſo certaine, ſure and firme, as that we are thereby confident, yea glorying, as if we had in poſſeſſion that which we expect to hauehave, and neuer confoundeth, nor maketh vsus aſhamed, that is, faileth vsus not of that which wee looke for, but wee finde ſurely what hope expecteth: then much more are wee made confident by faith it ſelfe, and particularly aſſured of that which God hath promiſed, euen remiſſion of ſinnes, and eternall ſaluation, ſeeing hope is the fruit of faith.
Contraried by Antiquitie.
Tertul. in lib. de Baptiſ. Faith, ſaith hee, hath ſafe ſecuritie of ſaluation.
Cyprian. de Mortal. God hath promiſed vntounto thee, when thou departeſt out of this world, immortalitie and eternity, and doeſt thou doubt thereof? This were not to know God: this is to offend Chriſt, the Maſter of Beleeuers, with the ſinne of vnbeliefe; this is for a man being in the houſe of faith, to be without faith.
Ambroſ. in Pſal. 118. Serm. 7. pag. 641. ſaith, The iuſt man knoweth that eternall life is laid vp for him.
Austin on Pſal. 149. There is a kinde of glorying in the conſcience, when thou knoweſt thy faith to bee ſincere, thy hope certaine, and thy louelove without diſſembling. And Tom. 2. de verbis Domini, Serm. 28. All thy ſinnes are forgiuen thee: Thou art made a good ſonne, of an euill ſeruant: Therefore preſume thou not of thy working, but of the grace of Chriſt: for, ſaith the Apoſtle, Ye are ſaued by grace. Here therefore is not arrogancie, but faith: to make knowne what thou haſt receiued, is not pride, but deuotion.
Hilary in Matth. Can. 5. The Lord will hauehave vsus hope for the kingdome of heauen, without any doubting: for otherwiſe there is no iuſtification of faith; if faith it ſelfe be vncertaine.
Fulgentius lib. 1. de pradeſt, ad Monimum: The iuſt liuing by faith, ſaith confidently, I beleeue to ſee the goodneſſe of the Lord in the land of the liuing.
Macarius hom. 17. Although (ſpeaking of the godly) they are not yet entred into the whole inheritance prepared for them in the world to come: yet, through the earneſt which they now receiue, they are as certaine of it, as if they were already crowned and raigning.
Bernard. in Epiſt. 190. ad Innocent. PP. If faith wauer, then is our faith in vaine, and our Martyrs were fooles to ſuffer ſuch bitter things, for vncertaine rewards. And a little after he ſaith, citing Auſtin for it, That faith is not held of him, that hath it in his heart, to be there by coniecture, or in opinion, but by certaine knowledge, the conſcience giuing witneſſe thereto.
Gaineſaid by their owne men.
The Diuines of Collen ſay, That we are iuſtified by faith, asAntididagm. Colon. pag. 29. by the apprehending cauſe, ſuch a faith, as without all doubting aſſureth vsus of the pardon of our ſinnes through Chriſt.
The ſame Diuines in Enchirid. Concil. Colon. tit. de iuſtif. cap. Non habes ergo, confeſſe this for truth, that to a mans iuſtification it is required, that he certainly beleeue, not onelyonly in general, that they which truely repent, hauehave their ſinnes forgiuen them by Chriſt, but that his own ſelfe hath alſo forgiueneſſe, through Chriſt, by faith. Now, if faith can aſſure vsus certainly, and without doubting, of our iuſtification, and remiſſion of ſinnes, then ſo it can aſſure vsus of life euerlaſting.
Biſhop Fiſher, in opuſcul. de fide & miſericord. axiom. 10. ſaith, that if we will enter into heauen, we muſt not come with a double heart, or wauering faith, but with that which is altogether without doubting, and moſt certaine.
Ioh. Bacon. & Catharin. cited by Perer, in Rom. 8. D. 7. Num. 27. 30. ſelect. disput. Tom. 2. affirme, that the knowledge of faith is equall in certainty, and farie aboue, and more certaine then all other knowledges.
Iſengren pro Concil. Trid. de certit. grat. pag. 217. ſaith, that their Diuines, all the chiefeſt which hee had read for that purpoſe, though they did not allow a man to be altogether ſecure and free from all care & heedfulneſſe, yet with one voice teach, that we muſt not tremble or miſtruſt, but hauehave 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 hauehave faith infuſed, whereby I beleeue this.
Bannes in Thom. 22. EueryEvery 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 hauehave ſupernaturall faith.
Dom. Soto, Apol. cap. 2. holdeth, that a man may attaine to that certainty of his owne grace, that he may, without all doubting, be as ſure thereof, as he is, that there is a Citie called Rome.
See diuers other teſtimonies cited at large by Doctor White, In his way to the true Church. Digreſ. 43. Num. 9. 10.wherehe ſheweth, that ſuch as will not allow the certainty of faith, yet hold ſure and firme certainty of hope, as excludeth all doubtfulneſſe touching remiſſion of ſinnes. And can they thus allow it in hope, which is but a fruit of faith, and hath all it firme and ſure certainly from faith, and not admit it in faith it in ſaith it ſelfe? This is nothing but wretched peruerſeneſſe of ſpirit againſt the cleere light of truth.
Before I come to the obiected Scriptures, ſome things are needfull to be knowne, both more cleerely to ſhew that which we hold, that we may not be miſtaken; as alſo to helpe to the better anſwering of ſuch places as be brought forth againſt this particular aſſurance of a mans ſaluation.
Firſt, that this iuſtifying, ſauing, and applicatiue faith, comprehending in it both hiſtoricall and temporarie faith, is euer accompanied with other graces of Gods Spirit: as with knowledge, 2. Cor. 4. 13, 14. and 5. 1, 6. with hope, 1. Pet. 1. 21. with LoueLove and Charitie, Gal. 5. 6. Epheſ. 6. 23. 2. Tim. 1. 14. 1. Theſ. 5. 8. 2. Theſ. 3. 6. with holineſſe and ſanctification, Iude, verſ. 20. 2. Theſ. 2. 13. with puritie of heart, 1. Tim. 1. 5. Act. 15. 9. with a good conſcience, 1. Tim. 1. 5, 19. ioy, Phil. 1. 25. with obedience, Reu. 14. 13. with good workes, Iam. 2. 22. Heb. 11. with open profeſſion, 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer, Iam. 1. 6. and 5. 15. Iude, verſe 20. Rom. 10. 14. with godly ſorrow, feare, holy reuenge on a mans ſelfe, 1. Cor. 7. 11. with patience in aduerſitie, Iam. 1. 3. 2. Theſ. 1. 4. Heb. 6. 12. Reuel. 13. 10. and with many other vertues, 1. Cor. 7. 11. 2. Pet. 1. 5, 6, 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel. 2. 19. 1. Cor. 6. 11. So that ſuch as hauehave this faith, are no Solifidians, as our Aduerſaries pleaſe in malice to call vsus.
Secondly, that the graces hauehave their proper operations, which this faith doth not hinder, but rather they hauehave their ſtrength from faith, and by it are ſet on worke, ſo as it and they together, make vsus that we neither ſhall be barren, nor without fruit in the knowledge of our Lord Ieſus Chriſt, as S. Peter ſpeakes, but hereby make our calling and election ſure, 2. Pet. 1. 5, 6, 7, 8, 10. For whileſt faith holdeth Chriſt, and in him apprehendeth eternall life; hope expecteth the accompliſhment; patience endureth trials; louelove exerciſeth vsus in duties of obedience, and workes of mercy; feare keepes vsus from ſinne, and aweth vsus, that we dare not diſpleaſe God; a good conſcience comforteth vsus; humilitie makes vsus lowly in our owne eyes; hatred of ſinne makes vsus to fly the cauſes, and occaſions thereof, as ill companie, counſels, and examples to euill. Godly ſorrow vponupon our falls, exerciſeth vsus in faſting, praying and labour; zeale makes vsus take reuenge vponupon our ſelues, when wee hauehave 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 louelove; ſo doth it worke by hope, patience, humilitie, and all other vertues which accompanie it; neuer neglecting the meanes which God preſcribeth in the way to heauen, nor abating the power of theſe other graces & gifts of God, nor withholding them from their proper workes, wherein they are to be imployed, vponupon any vaine confidence of ſaluation by Chriſt, or imaginatie aſſurance of heauen. Hence is it, that ſuch as in the Scripture are ſaid to beleeue, are ſaid alſo to feare God, to be charitable, to be iuſt, to eſchew euill, to doe good, to faſt and pray, to continue in the Word, to heare it with an honeſt heart, to come to the Sacraments, and ſo forth. See this in S. Paul, who was well aſſured of eternall life, of which he could confidently ſpeake, 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38, 39. And yet neuertheleſſe he had care to keepe a good conſcience towards God and man, Act. 24. 16. endeuouring to pleaſe God, 2. Cor. 5. 9. and had excellent vertues accompanying his faith, 2. Tim. 3. 10, 11. Dauid had particulat aſſurance of pardon of ſinne, 2. Sam. 12. 13. yet he afterward prayed for merciemercy 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 hauehave meanes vſed, Act. 27. 31.
Thirdly, that neither this faith, nor any of theſe graces are perfect in this life: for the Scripture ſpeaketh of degrees of Faith, Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increaſe of faith, Luk. 15. 5. 2. Theſ. 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewiſe of the increaſe of knowledge, Col. 1. 10. of louelove, Phil. 1. 9. of workes of charitie, 1. Theſ. 4. 10. of walking and pleaſing God, 1. Theſ. 4. 1. of grace, 2. Pet. 3. 18. and ſo of all other vertues which doe increaſe as the whole Church doth increaſe, as the Apoſtle witneſſeth, Epheſ. 2. 21. So that they are more at one time then at another, in ſuch as hauehave them; and doe increaſe by degrees, though not alike in all.
Hence it is, firſt, that ordinary meanes are preſcribed by God, not onelyonly for the firſt begetting; but alſo for the increaſe and continuance of all theſe graces, to wit, the Word, 1 Pet. 2. 1, 2. the Sacraments, and Prayer, which therefore the godly doe euer make vſe of, Act. 2. 42, 46. Secondly, that the godly are ſo often found fault with, reproued, admoniſhed, and threatned for failing in their duties. Thirdly, that they doe ſo vilifie themſelues, and renounce all righteouſneſſe in themſelues, and fly to Gof for mercy through Chriſt. Fourthly, that there are ſo many exhortations, as meanes to vrge them to their duties, in which they are weake and defectiue. Fifthly, that promiſes are made with conditions annexed, to ſtirre them vp to their duties.
Fourthly, that with theſe imperfections of graces, there remaineth in the moſt holieſt perſons naturall corruption, which is ſometime ſo ſtrong, as it not onelyonly 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 hauehave 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 ſoSee an excellent diſcourſe of this in Biſhop Abbots anſwer to Biſhop—in this point of the certainty of ſaluation, pag. 257. humble themſelues … cry and call, as if they were forſaken. Fourthly, that this faith, and theſe graces are not ſeen, nor felt to bee at all times alike in operation; but ſo weakened through ſtrength of corruption, & ſo brought vnderunder, as if they had clean loſt their vertues, and faith in a ſort had failed; which in ſome agony of ſpirit, cauſeth them to vtter ſome vncomfortable words, ſauouring rather of deſperation, then of any hope of ſaluation, euen as Chriſt on the Croſſe, crying, My God, my God, why haſt thou forſaken me? And as Dauid ſometimes did in the Pſalms, Pſ. 13. 1. & 6. 1, 6. & 22. 1, 2. & 31. 22. & 38. 1, 8. & 55. 4, 5.
Fifthly and laſtly, that albeit the imperfection of graces, and corruptions of nature doe weaken thus the power of faith, and other accompanying graces, much troubling the ſoule of a true Beleeuer; yet doe none of them hereby alter their nature, nor change their qualitie; but faith holdeth its hold, though ſometime as doth a Palſie hand, and ſtriueth againſt doubting, till it conquer in the combate, as may bee ſeene in Dauids conflicts.
Firſt, he will ſay to his ſoule (as he doth in a Pſalme) Why are thou ſo diſquieted within me? yet truſt in God. Secondly, he will runne to God in Prayer, which is the true fruit of faith. Thirdly, he will profeſſe his faith, and truſt in God. So Iob in his greateſt terrours, ſaid, If he kill mee, yet will I truſt in him. So that faith giueth aſſurance in the midſt of troubles, and ſaueth Daniel in the very den of Lyons, and other in the midſt of a ſiery Ouen.
Therefore, for all the defects of graces, and power of corruptions ouer-ſwaying too often; yet ſeeing they deſtroy not faith in the elect, nor annihilate their graces, they are moſt certaine of their ſaluation in the end.
Scriptures obiected anſwered.
1. Cor. 9. 27. But I keepe vnderunder my body, and bring it into ſubiection, leſt that by any meanes, when I hauehave preached to others, I my ſelfe ſhould be a Caſtaway.
Anſw. 1. This place ſpeaketh not of a Caſtaway, as one reprobated to eternall deſtruction; but the word ſignifieth one not approued foreign.(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 reprobate, 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 ſheweth, 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 corruptions, not liuing carnally ſecure, nor vainely preſumptuous; nor did he neglect to doe what he ought to doe. Will it hence therfore follow, that he doubted of his ſaluation? He profeſſed as you ſee before, the contrarie. Faith, in the vſe of the meanes, loſeth 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 Churches not falling?
Secondly, feare here is oppoſed to high-mindedneſſe, and carnall 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 vsus therein, that we fall not away. For the true feare of God, and humilitie of Spirit, will greatly awe vsus, and keepe vsus 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 beleeuers, 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 onelyonly 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 eueryevery where the godly are dehorted Eſa. 35. 4. & 41. 10. & 43. 1. & 54. 4, 14. Luk. 12. 32. This feare Chriſt redeemeth vsus from, Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vsus from, Rom. 8. 15. 2. Tim. 1. 7. and perfect louelove 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 vntounto him with trembling. 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 vponupon their owne ſtrength, and to reſt vponupon 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. Proſper, apud Ambroſ. Epiſt. 84.
Prou. 28. 14. Bleſſed is he, that feareth alway.
Anſw. This filiall feare that maketh a man bleſſed, and keepeth 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 louelove 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 louelove or hatred; for of theſe outward things Salomon ſpeaketh. Neuertheleſſe, though we cannot know by ſight, yet may we diſcerne by faith and inward graces, by Gods Spirit and fruit thereof, that God loueth vsus.
2. Pet. 1. 10. GiueGive diligence to make your calling and election ſure, &c.
Anſw. This Scripture is againſt our Aduerſaries, and for vsus: for it teacheth, that a man may come to aſſurance of ſaluation by this diligence.
Prou. 20. 9. Who can ſay, I hauehave 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 righteouſneſſe, 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 Spirit 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 vsus of ſaluation; becauſe faith taketh hold of the truth of Gods promiſes made to eueryevery 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 ſanctified, Heb. 10. 14. and ſo hath obtained euerlaſting redemption for vsus, Heb. 9. 12. So as though no man can ſay, that his heart is perfectly cleane, nor that hee is pure wholly from ſinne in himſelfe, or by himſelfe: yet is he in and by Chriſt moſt perfect; ſo as he need not doubt of his ſaluation.
Iob 9. 20. If I iustifie my ſelfe, my owne mouth ſhall condemne me, &c.
Anſw. 1. Iob here diſclaimeth his owne righteouſneſſe; hee was then no Papiſt. Secondly, this is no argument againſt the aſſurance of his ſaluation: For though there be no righteouſnes of a mans ſelfe, nor the righteouſneſſe of the Law to aſſure him of his ſaluation, yet is there another righteouſneſſe, which is called the righteouſneſſe of faith, Rom. 4. 13. by which a true Beleeuer is certaine of his ſaluation: And though Iob thus renounced his owne righteouſneſſe, yet was he aſſured of his ſaluation, yea and ſo aſſured, as in the midſt of his ſo grieuous afflictions, he ſeemed through it to triumph, Iob 19. 25, 26, 29. neither could his faith bee made to let goe its hold: for hee ſaid, If hee kill mee, yet will I truſt in him.
1. Cor. 4. 4. For I know nothing by my ſelfe, yet am I not thereby iustified.
Anſw. 1. What is this againſt aſſurance of ſaluation? What if Paul was no Papiſt, reiecting iuſtification by workes? muſt it needs follow, that he had therefore no aſſurance of ſaluation? It is cleere, as before is proued, that Paul was certaine of his ſaluation. Therefore hence to fetch an vncertainty thereof, croſſeth the plaine euidences of his aſſurance, and ſo is a lewd collection.
Secondly, the Apoſtle here, though hee knowes himſelfe not iuſtified by his owne innocent liuing and righteouſneſſe, Phil. 3. 9. yet was he ſure that by Chriſt he was iuſtified, Gal. 2. 16, 20. & 5. 20. hauing attained to that righteouſneſſe through faith, Phil. 3. 9. Of his iuſtification he doubted not, for hee here abſolutely denyeth himſelfe to know as certainly, that hee is iuſtified by Chriſt, Gal. 2. 20. Phil. 1. 19, 20. Therefore though by the firſt he cannot aſſure himſelfe of ſaluation, yet may hee by the latter, as indeed he was, Rom. 8. 11, 30, 39.
Thirdly, the Apoſtle ſpeaketh not here of the iuſtification of his perſon, but of his office, as hee was an Apoſtle, and a Teacher of the Corinthians, and of the Gentiles. For when he ſaith, I know nothing by my ſelfe, he meaneth it of the outward diſpenſation of the miniſterie, wherein his owne conſcience bare him witneſſe, that hee had beene faithfull, as hee alſo ſpeakes in 2. Cor. 1. 12. and 2. 17. and 4. 2, 5. and had not failed of his duty, to his witting; yet could he not hereby iuſtifie himſelfe, nor would hee iudge himſelfe, nor regarded hee to be iuſtified of other, but referred the iudgement thereof vntounto God, who, ſaith he, iudged him, to wit, that hee was faithfull, by the teſtimonie of his owne conſcience. So as here is no argument againſt aſſurance; but rather for his aſſurance, as knowing, that God iudged aright of him, though neither himſelfe, nor other could ſo iudge of him.
Phil. 19. 12. Who can vnderſtand his errours? Cleanſe thou mee from ſecret faults.
Anſw. 1. It followes not, that becauſe a man cannot know all his errours and hidden faults, therefore he is not ſure of his ſaluation. For as the knowledge of them all, (if ſo a man could know them) would not giuegive aſſurance of ſaluation (for the ſight of ſinnes ſheweth to vsus miſery, and not hope of felicitie:) ſo the not vnderſtanding them, cannot debarre a man from the aſſurance of ſaluation, becauſe ſaluation is purchaſed by Chriſt, who cleanſeth vsus of all ſinne, ſecret, as well as open, vnknowne, as well as knowne; and faith, taking hold of the promiſe of the forgiueneſſe of ſinnes through Chriſt, aſſureth of ſaluation.
Secondly, this ſpeech, that none can vnderſtand his errours, being vnderſtood of all men whatſoeuer, then it comprehendeth Abraham, and Moſes, Dauid, holy Simeon, Peter and Paul, with other holy men, who yet had aſſurance of their ſaluation, as our Aduerſaries deny not: And therefore the not vnderſtanding of all the errours of a mans life, is no hindrance of the aſſurance of ſaluation.
1. Cor. 10. 12. Let him that thinks that hee ſtandeth, take heed lest he fall.
Anſw. 1. Good counſell to vſe meanes, as wary circumſpection, & diligent endeuour to perſeuere, is no argument againſt the certainty of ſaluation: for ſound confidence cauſeth no negligence in any good meanes: as we may ſee in Saint Paul and others aſſured of eternall life.
Secondly, Saint Paul ſpeakes to the preſumptuous and conceited; for hee ſaith, Let him that thinketh hee ſtandeth, take heed.
Thirdly, grant it ſpoken to the beſt aſſured; yet here is nothing againſt that aſſurance; for the Apoſtle ſaith not, Leſt hee fall away, as ſpeaking of Apoſtacie finall, but of falling into ſinnes, leſt they prouoke God to puniſh them, as he did the Iſraelites.
Fourthly, if yet further it bee yeelded of falling away, then it is to be vnderſtood onelyonly of ſuch among them, as might finally periſh; for Saint Paul ſpake to a mixt company, and not of the Elect among them: for in verſe 13. following, the Apoſtle ſtrengtheneth their aſſurance very fully againſt all temptations. Therefore take this place howſoeuer they pleaſe, yet it is nothing againſt the certainty of ſaluation.
1. Pet. 1. 17. Paſſe the time of your ſoiourning here in feare.
Anſw. Feare that is filiall, attendeth on faith, keepeth a man with God from falling from him, and ſo rather aſſureth them, then any way cauſeth doubting of ſaluation. The anſwer before to Phil. 2. 12. is a full anſwer to this place.
Places of Scripture obiected, that iuſtifying faith once had, may bee loſt, and a true beleeuer finally periſh: And therefore no certaine aſſurance of ſaluation.
Before the obiected places be produced, it is good to know the truth of the Tenent, and how it is to be vnderſtood, to wit, That the faith of the Elect once had, cannot vtterly be loſt.
Faith is diuerſly taken in the Scripture. Firſt, for hiſtoricall faith, a bare and naked knowledge of God, with an aſſent to the truths of God, and profeſſion of Religion, but without liuely effects and fruits; this is a dead faith, Iam. 2. 17, 24. Alſo it is taken for a certaine perſwaſion of ſome wondrous effects to bee done through Gods aſſiſting power, 1. Cor. 13. 2. Matth. 17. 20. Acts 14 9. This is called a miraculous faith.
Thirdly, it is taken for knowledge with a ioyfull aſſent of the minde, Matth. 13. 20. hearing gladly, Ioh. 5. 35. yea and doing many things, Mar. 16. 20. But this endureth but for a ſeaſon, Ioh. 5. 35. Mar. 4. 17. for that it hath not roote in him that hath it, Matth. 13. 21. wanting moiſture, Luk. 8. 6. the heart being as ſtony ground, Mar. 4. 16. and ſo, in time of perſecution for the Word, it withereth, and ſuch a Beleeuer falleth away, Luk. 8. 13. and is offended, Mar. 4. 17. This is called temporarie 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 temporarie 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 louelove, Gal. 5. 6. that faith which iuſtifieth, Rom. 5. 1. which ſaueth, Eph. 2. 8. by which Chriſt dwelleth in vsus, Eph. 3. 17. and by which the world is ouercome, 1. Ioh. 5. 4. through which, by the power of God, we are kept vntounto ſaluation, 1. Pet. 1. 5. This is called 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 vtterly: which is proued not onelyonly from all which hath beene ſaid before, for proofe of the certainty of ſaluation, but alſo by other 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 beleeue, Act. 13. 48. that they ſhall be holy and blameleſſe in louelove, 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 vsus to do vsus 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 alſo 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 hauehave them, periſh. Fourthly, From Gods working all in vsus, both the will and the deed, Phil. 2. 13. and all things for vsus, Eſay 26. 12. reioycing ouer vsus to do vsus good, Ier. 32. 41. Pſal. 147. 11. and 14 9. 4. and to beautifie vsus with ſaluation, Pſal. 149. 4. for what worke he beginneth, the ſame will he perfect to the end, Phil. 1. 6. For eueryevery branch that beareth fruite, the Father purgeth, that it may bring forth more fruit, Ioh. 15. 2. Such a branch then ſhall neuer wither or fall away. 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 infallible, 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 abilitie, 1. Cor. 10. 13. Secondly, that he will giuegive 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 vsus 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 vntounto 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 ſupporteth them: which is the good pleaſure of his will, Eph. 1. 5. his kindeneſſe, his louelove and merciemercy, 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 vsus, is that which continueth euer his goodneſſe towards vsus, and therefore cannot the Elect finally periſh. Thus farre reaſons from God the Father.
II. From God the Sonne, Ieſus Chriſt: Firſt, he is not onelyonly 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 hauehave 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 continuall interceſſion for his, Rom. 8. 34. Heb. 7. 25. and appeareth 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, contrarie 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 vsus, 2. Tim. 1. 14. and abideth in vsus, 1. Ioh. 2. 27. who is called Gods earneſt in our hearts, 2. Cor. 1. 22. and 5. 5. and ſo are we ſealed therewith, Eph. 1. 13. and thus not here for a time, but euen vntounto 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 confidently 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 vntounto life, Ioh. 5 24. For through faith, by the power of God, they are kept vntounto 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 vntounto 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 louelove 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 bringeth forth his fruit in due ſeaſon, and his leaſe ſhall not wither, nor fade, neither ſhall the fruite thereof be conſumed, Ezek. 47. 12. Secondly, Frō marriage: I wil betroth thee to me for euer in righteouſnes, 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 particular, 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 liuely fountaines of water. For, ſaith Chriſt, the water that I ſhall giuegive 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 expreſſe and ſet out the certainty of perſeuerance, and that no adopted 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 louing 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 vponupon 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 vntounto ſaluatiō, 1. Pet. 1. 5. for it is of a conquering 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 perſecutions, afflictions and trials of what kind ſoeuer. For by faith the Saints hauehave 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, diſquietneſſe 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 challenging God for his God, Thou art my God, verſ. 10. And ſo victorious 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 inconquerable grace we hauehave 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 vnderunder their falls, when they hauehave beene ſo wounded, as their wounds hauehave ſtunke, and beene corrupted, as Dauid ſpeaketh. Fearefull were the falls of Dauid, and Peter; but neither of them fell finally; 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, GiueGive 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 ſecond 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 hauehave power on him, and he could not riſe againe vntounto newneſſe of life. Therefore 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, vponupon all thoſe which finally apoſtate from Gods people, 1. Ioh. 2.See how Saint Auſtin thus expounds the meaning largely cited by Biſhop againſt Biſhop, of the certainty of ſaluation, pag. 321. 322. 19. Firſt, ſaith the Apoſtle, They were not of vsus, that is, not of the Elect: for by vsus, 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 vsus (ſaith he) they would no doubt hauehave continued with vsus. Where the Apoſtle cōfidently ſpeaketh, ſaying, No doubt, that ſuch as be of the number as hee himſelfe was of, do continue, and fall not away from them. Thirdly, that all among thoſe iuſtifyed ones are not of them, but other are mixed with them; theſe are they which fall away, and not any of the reſt totally and finally. Fourthly, that albeit theſe are not manifeſt to men, ſo long as they abide in the Church, but ſeeme to be the ſame that others be; yet their falling away, diſcouers thē to be none of that bleſſed number; yea, and therfore they fal away, that it might be made manifeſt that they were not of them. And to this adde the place of Iude, ver. 19. That they who ſeparate themſelues, are ſenſual, hauing not the Spirit; and, if any man hauehave 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, aSee Seigfridus Saccus, de Academica Pontiſiciorum dubitatione in negotio iuſtificationis, very largely handling this matter from all Topick places.howſoeuer for a time they may ſeeme to bee his. Theſe ſeeming faithfull ones, onelyonly 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 hauehave no roote, which for a while beleeue, and in time of temptation fall away.
Anſw. It is not denied of vsus, but that ſome kinde of beleeuers may fall way. This is not the queſtion; but, Whether true beleeuers hauing ſauing faith, and truely perſwaded of Gods mercy towards them, in Ieſus Chriſt, bringing forth liuely fruits of faith, can finally fall away? This is the queſtion, and not the other. To this place then I thus anſwer, That it ſpeaketh not of them that beleeue by a iuſtifying faith, which rooteth vsus into Chriſt, but of an inferiour faith, as the words plainely teach: for it is ſaid, that they hauehave 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 hauehave this rootleſſe faith, to conclude the falling away of them which hauehave true ſound iuſtifying faith. For albeit ſauing faith includeth hiſtoricall and temporarie, yet be they not one and the ſame, but doe much differ, as before is manifeſted, and euen alſo out of this Parable: For
Firſt, Temporarie faith is in them whoſe hearts are rocky and ſtony, Luk. 8. 13. but ſauing faith is in thoſe, whoſe hearts bee good and honeſt, verſe 15. Secondly, Temporarie faith is in them that receiue the Word immediately with a ſudden affection of ioy, Mar. 4. 16. Matth. 13. 20. Ioh. 5. 35. but no mention is made of ſound iudgement and vnderſtanding, or of an attentiue minde to learne, vnderſtand and keepe it: But ſauing faith is in him that ſo heareth, that he doth vnderſtand it; in hearing, attendeth; & intendeth in hearing, to vnderſtand. 3. Temporary faith is in them, which hauehave no root in themſelues, Mat. 13. 21. nor moiſture, Luk. 8. 6. But, ſauing faith is in them that hauehave root, Epheſ. 3. 17. and are full of moiſture, maintained by the fountaine of Chriſts grace: for our of the belly of ſuch beleeuers ſhall flow riuers of liuing waters, Ioh. 7. 38. which ſhall ſpring vp to eternall life, Ioh. 4. 14. 4. Temporarie Faith they may hauehave, which yet want liuely fruits, though they may doe in ſhew many things, Mar. 6. 20. Therefore in this parabolicall expoſition, Chriſt mentioneth no fruits of this temporarie faith: but ſauing faith in them that hauehave it, beareth fruit, and bringeth forth, ſome an hundred, ſome ſixty, and ſome thirty fold, Matth. 13. 23. Mar. 4. 20.
Laſtly, temporarie faith, in time of trouble and perſecution for the Words ſake, doth not preſerue ſuch beleeuers from being forth with offended thereat, Matth. 13. 21. Luk. 8. 13. But ſauing faith keepeth a true Chriſtian from taking ſuch an offence, making him to keepe the Word, and to bring forth fruit with patience, Luk. 8. 15. in which patience they poſſeſſe their ſoules, and ſo fall not away. Therefore ſeeing there is ſuch difference betweene theſe, it will not follow, though temporarie faith fall away, that therefore ſauing faith ſhould fall away. And yet either thus muſt they conclude hence, or they conclude nothing out of this Text, for their purpoſe.
1. Tim. 1. 19. Holding faith and a good conſcience, which ſome hauing put away, concerning faith, hauehave made ſhipwracke.
Anſw. 1. This ſpeaketh of blaſphemous men, verſe 20. who had put away a good conſcience, at leaſt, the ſhew of it; which can neuer be ſeparate from ſauing faith, verſe 5. And therefore by faith here, cannot be meant that excellent faith.
Secondly, here by faith is vnderſtood the doctrine of faith,Oecumen▪ on this place. and profeſſion thereof, which they that loſe the care of a good conſcience, ſoone make ſhipwracke of, and fall from. That faith is put for the doctrine and profeſſion of faith, theſe places ſhew, Act. 6. 7. Gal. 1. 23. 1. Tim. 3. 8. and 4. 1. Tit. 1. 3.
Thirdly, if it be taken for the gift of faith, it muſt then bee vnderſtood of groundleſſe temporarie faith, which may bee loſt, and not of iuſtifying faith, which (as before is proued) cannot finally be loſt.
2. Tim. 2. 18. Who, concerning the truth, hauehave erred, ſaying, that the Reſurrection is past already, and ouerthrow the faith of ſome.
Anſw. 1. Faith is here put for the faith of the true doctrine concerning the Reſurrection, which by falſe Teachers was ouerthrowne, and namely, by Hymenous and Philetus. Secondly, theſe ſome, whoſe faith was ouerthrowne, were not Elect, nor true Children of God: for in the next verſe 19. it is ſaid, Neuertheleſſe, the foundation of God ſtandeth ſure, hauing the ſeale, The Lord knoweth them that are his. As if he had ſaid, Though theſe falſe Teachers ouerthrow the faith of ſome, yet are theſe none of the Lords Elect, none of his adopted children, whoſe knowledge of them is a ſure ſeale, & an vnmoueable foundation, that they cannot periſh. Therefore theſe ſome, not being of the Elect, their faith was not the faith of the Elect, nor faith of that kinde, but another faith of baſer mould, and ſo, not that ſauing faith, of which the queſtion is.
1. Tim. 6. 2. Which ſome profeſſing, hauehave erred concerning the faith.
Anſw. Faith, as before, is here the ſound and wholeſome Doctrine of faith: For it is oppoſed to prophane and vaine babblings, and oppoſitions of ſciences, falſely ſo called, verſe 20. Alſo the word erred, ſhewed as much; for errour is to bee vnderſtood of Doctrine, and not of the gift of faith it ſelfe. And thus is Faith taken in 1. Tim. 4. 1.
Reuel. 2. 5. Remember from whence thou art fallen.
Anſw. 1. Here is no mention of loſſe of faith, of which the queſtion is. Secondly, by falling, here is not to be vnderſtood of a totall, or finall falling away, but onelyonly the decay of louelove, not being in him in ſuch a degree, as at the firſt. For this Angell had yet very excellent graces in him, workes, labour, patience, zeale againſt falſe Teachers, hating thoſe whom God hated, hauing patience, and not fainted, Reuel. 2. 3, 6. If he fainted not, he had not loſt his faith. This place is therefore rather againſt our Aduerſaries, then any thing for them. But our Gagger gazing about without iudgement, where-euer hee found a word ſounding to his fancy, though nothing to purpoſe; that hee will ſet downe. He ſhould hauehave remembred, that eueryevery ſticke will not make a gagge for eueryevery mouth.
Luk. 19. 24. Take from him the pound.
Anſw. 1. This is a Parable, and therefore affordeth no ſound demonſtration by argument in a matter of controuerſie. Secondly, if the words be to be vrged, he loſt not his pound, but it was taken from him; and then, when iudgement was to bee executed vponupon him, Mat. 25. 30. Our queſtion is, of loſing it here before iudgement. Thirdly, by pound here, is not meant ſauing faith, of which the queſtion is, but ſome common graces afforded to Caſtawayes, ſuch as this man was, Matth. 25. 30. which if not wel vſed, or abuſed, God may depriue a man of. But where is it read, that God will take away his ſauing grace from any man, and damne them?
Matth. 25. 8. And the fooliſh ſaid vntounto the wiſe, GiueGive vsus 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 vntounto a due progreſſe of life and light, putting them into a true ſtate of iuſtification. This was only in the wiſe Virgins. The fooliſh had onelyonly a falſe fire or blaze of ſome good beginning, which neuer came to growth: and herein they repreſent the Reprobates.
Heb. 6. 4, 5, 6. It is impoſſible for thoſe which were once enlightened, and hauehave taſted of the heauenly gift, and were made partakers of the holy Ghost, and hauehave taſted the good Word of God, and the powers of the world to come; if they ſhould fall away, to renew them againe to repentance, &c.
Anſw. 1. This is but a ſuppoſition, with an If they ſhould fall away. He teacheth not poſitiuely that ſuch may fall away. Secondly, grant that ſuch may fall away; It is meant of Reprobates, and not of the Elect: For they here are ſaid to be enlightened, and but to taſte of the heauenly gift and Word of God, &c. But the Elect doe more then taſte: for they receiue it, digeſt, and concoct it, and finde nouriſhment and ſtrength thereby. Againe, theſe are ſuch as cannot be renued by repentance; which is ſuch a falling, as neuer happeneth to the Elect. Moreouer, theſe are ſuch as make a generall Apoſtacie, crucifying to themſelues afreſh the Sonne of God, and euen ſinne againſt the holy Ghoſt; which the Elect in Chriſt cannot doe. So by this Text we ſee, that they which hauehave theſe gifts and illuminations, may fall totally from Chriſt. But there bee proper graces to the Elect, and ſuch things as accompany ſaluation, which as the Apoſtle was perſwaded, were in the Hebrewes, though he thus ſpake vntounto them, verſe 9.
Ezek. 18. 24, 26. When a righteous man turneth away from his righteouſneſſe.
Anſ. 1. There is a righteous man ſeeming ſo before men, Mat. 9. 13. but is not before God: ſuch a one may turne from his righteouſneſſe, and ſuch a one is here meant. For this righteous man here ſo falls, as that he may commit all the abominations that the wicked doth, verſe 24, and dye therein, verſe 26. and ſo apoſtate finally: but a righteous man before God, doth not ſo, for he ſhineth more and more vntounto the perfect day, Prou. 4. 18. and ſhall be in euerlaſting remembrance, Pſal. 112. 6. and his memory is bleſſed, Prou. 10. 7.
Secondly, there is a double righteouſneſſe; the one Legall, and the other Euangelicall, which is the righteouſneſſe of faith, that is, the righteouſneſſe of Chriſt applyed to vsus by faith, and ſo made ours, which cannot be loſt, becauſe it is Chriſts. But the other may; and this is the righteouſneſſe which here the Prophet ſpeaketh of: For this righteouſneſſe is ſuch as is blotted out by ſinne, and which in the day of treſpaſſe ſhall not be mentioned, as not being able to cleere him before God, verſ. 24. But Euangelicall righteouſnes is not blotted out in the day of mans tranſgreſſion, but is able to pacifie Gods wrath, and keepe the repentant in Gods fauour.
Beſides theſe many obiected places againſt the aſſurance of ſaluation, they alledge reaſons, eſpecially theſe, which to the ignorant carry a great ſhew.
Obiection. Firſt, that God in the Scripture doth not ſpeake particularly by name to any, that he ſhal be ſaued: And therfore no mā can hauehave 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 hauehave life euerlaſting. Act. 10. 43. Whoſoeuer beleeueth in him, ſhall receiue remiſſion of ſinnes, and ſhall not be aſhamed. Rom. 9. 33. & 10. 11. The aſſumption or Minor is ſuggeſted by experience, I beleeue. Thence the conſcience with comfort inferreth the concluſion neceſſarily following: Therefore I ſhall not periſh, but hauehave life euerlaſting.
Firſt, theſe and ſuch like promiſes in generall to all, include particular perſons. Whence it is, that ſometime they are propounded ſingularly in the ſecond perſon: If thou confeſſe with thy mouth the Lord Ieſus, and beleeue in thine heart, thou ſhalt bee ſaued, Rom. 10. 9. Awake, thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall giuegive 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 vponupon theſe vndeceiueable promiſes of God, is to bee receiued and beleeued, as from Chriſts owne mouth; becauſe they ſpeake not vponupon any warrant of their owne, but vponupon the vndoubted warrant of Chriſt himſelfe.
Thirdly, the Hearers (as many as be ordained to eternall life, Act. 13. 48. beleeuing, doe apprehend, and by faith doe apply to themſelues theſe promiſes ſo deliuered, for that they know that they doe beleeue, and truely repent; of which their conſcience beareth witneſſe; whoſe heart is ſo ſeaſoned with grace, and conformed to Gods voice, as the ſame like an Eccho anſwereth thereto: So that when God ſaith, Seeke ye my face, the faithfull ſoule anſwereth to God, Thy face, Lord, will I ſeeke, Pſal. 27. 8. When God ſaith, Thou art my people, it ſoundeth backe, Thou art the Lord my God, Zach. 13. 9. When Chriſt ſaith, If thou beleeueſt, al things are poſſible to him that beleeueth, he anſwereth, Lord, I beleeue, helpe my vnbeliefe, Mar. 9. 23. When God requireth his will to be done, and his commandements diligently to be kept, the gracious ſoule is moued with deſire therto, Oh, that my wayes were directed to the keeping of thy Statutes, Pſal. 119. 4, 5. and ſhewes it ſelfe ready, Loe, I come, O God, I am content to doe it, yea, thy Law is within my heart, Pſal. 40. 7, 8. Therefore their faith claimeth theſe promiſes, and concludeth the aſſurance of the things promiſed in particular ſo to themſelues, as if they in the ſame promiſes were perſonally named.
Fourthly, to this ſpirit of true Beleeuers the holy Ghoſt beareth witneſſe, Rom. 8. 16. and it is true, 1. Ioh. 5. 6. that wee are the ſonnes of God, Rom. 8. 16. and that God hath giuen to vsus eternall life, 1. Ioh. 5. 11. which true Beleeuers doe know: for the Word was written alſo, that this they ſhould know, 1. Ioh. 5. 13. Thus we ſee, how a true Beleeuer hath his particular perſwaſion, not from an idle fantaſie, or vaine conceit, but from the vndoubted Word of God, and from the faithfull witneſſes of Gods Spirit, and his owne conſcience. If our Aduerſaries will be yet obſtinate, and ſay, that theſe generall promiſes cannot bee thus particularly applyed; I demand foure things:
Firſt, why is it ſaid, Rom. 15. 4. Whatſoeuer things were written aforetime, were written for our learning, that wee through patience, and comfort of the Scriptures, might hauehave hope? and in Rom. 4. 23, 24. That the things written, were not written for their ſakes onelyonly, of whom they were ſpoken, but for vsus alſo, if we cannot apply them as ſpoken to eueryevery one.
Secondly, why hauehave the Apoſtles applyed the generall promiſes to particular perſons, ſo as they hauehave done, as before is ſhewed, Act. 3. 26. & 16. 31. & 13. 26. and why hauehave they comforted the faithfull in generall, with a promiſe made to one before in particular, Ioſ. 1. 9. Heb. 13. 5? And why did Zachary include himſelfe in thoſe promiſes made long before to Abraham, as ſpoken to himſelfe and thoſe then liuing, Luk. 1. 73, 74. if faith might not apply them to a beleeuers owne ſpeciall comfort?
Thirdly, how can the Popiſh Prieſts, from a generall Scripture, Ioh. 20. 23. with ſuch authoritie abſolue their particular Penitentiaries? And are either thoſe Prieſts, or any of their Penitentiaries named in the Text? If vponupon ſo generall words they can be bold to aſſure their Confitents of pardon of ſinnes, may not a true Beleeuer, vponupon the forenamed grounds, hee aſſured particularly of his owne ſaluation?
Laſtly, if there can be no aſſured application, without particular nomination, how ſhall men become obedient to the precepts and commandements of God? how ſhall any bee ſtirred vp by exhortation? how ſhall any bee terrified by threatnings? For in none of theſe is any man perſonally named, more then in the promiſes. Therefore as in hearing the other, we apply them, and verily take them without any doubt, as ſpoken to vsus in particular, to worke obedience and feare: ſo in hearing theſe promiſes are we to apply them, as ſpoken to vsus by name, if we truely beleeue to our heauenly comfort, and aſſurance of life.
Obiection. Secondly, they ſay, that Gods Decree, whence we fetch the ground of aſſurance, is conditionall, If we beleeue; If we liue, as we ought to liue, and perſeuer to the end. Which perſeuerance when God foreſeeth in vsus, doth thereupon elect vsus to ſaluation.
Anſw. The Decree is abſolute according to the good pleaſure of Gods owne will. For therefore we beleeue, becauſe hee ſo hath ordained it, Act. 13. 48. We walke in good workes, becauſe he hath ſo fore-ordained vsus thereto, Epheſ. 2. 10. We are in time called, iuſtified, made conformable to Chriſt, adopted for children, to bring forth fruit, that alſo the ſame ſhould remaine, and ſo be at length glorified, becauſe he hath predeſtinated and ordained vsus thereto, Rom. 8. 30. Epheſ. 1. 5. Ioh. 15. 16. So as his Decree is the cauſe of all good to vsus, and not our obedience and perſeuerance the cauſe of his Decree.
Obiection. Thirdly, this Doctrine of the certainty of ſaluation, and that faith cannot faile, maketh men ſecure, & careleſs of good works.
Anſw. This is a very old obiection, but altogether ſlanderous. There is indeed to be granted a kind of ſecurity or aſſuredneſſe, being vnderſtood ſpiritually; for it maketh vsus ſecure in God, in the infiniteneſſe of his mercy towards vsus through Chriſt, in the vndoubted truth of his promiſes, in the full & perfect ſatisfaction made by Chriſt, and in the vnchangeableneſſe of Gods eternall Decree, to ſaue all thoſe which truely beleeue in Chriſt. But this Doctrine maketh them not carnally ſecure, which are vponupon ſolid ground, aſſured of their ſaluation, which is thus manifeſt.
Firſt, this ſauing faith, as you hauehave 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 onelyonly claime the promiſes, but humbly attendeth vponupon 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 vsus, as conſcionably hold this doctrine, doe walke nothing leſſe carefully in the wayes of Gods Commandements, but doe endeuour to keepe a good conſcience towards God and men. And what if vaine preſumptuous ſpirits abaſe this doctrine, as they doe other holy and wholeſome truths, to their condemnation? is the Doctrine therefore faulty? Shall the abuſe of truth make it to be iudged falſhood. God forbid.
To conclude, this Doctrine of aſſurance, is moſt comfortable to humbled and afflicted ſoules, as the other is full of ſlauiſh feare, and very comfortleſſe. For what can bee more terrour to mans heart, in the time of temptation, when hee hath fallen by infirmitie ſuddenly into ſome grieuous offence, as Peter did, and being aſſaulted by Satan to deſpaire, as Iudas did, then to be perſwaded, that Gods Decree dependeth vponupon mans perſeuerance, that the couenāt of Grace made with his ſoule may be annihilated, his promiſes fallible, his power fruſtrated, Chriſts ſtrength too feeble to vphold him, Chriſts prayers not of force to preuaile for him with Gods, the holy Spirit to hauehave forſaken him, the Seale of Gods Couenant broken off, the writing cancelled, Faith it ſelfe, and the hope of heauen loſt for euer? This wounded ſpirit, this ſoule thus perplexed, this heart thus affrighted, caſt into ſuch a deepe gulph of deſpaire, who can but pittie, and withall beware of that deſperate Doctrine, which caſteth poore ſoules into ſuch vnexpreſſible miſery and ſorrows of heart?
On the other ſide, by the Doctrine of aſſurance of ſaluation, when a poore weake Chriſtian hath beene ouertaken by ſome violent ſtorme of temptation, and commeth to the ſight of ſin, with Dauid, cryeth & calleth with bitter teares of repentance, and faine would finde peace with God againe, how comfortable will it be in ſuch a diſtreſſe, when Satan with his fiery darts aſſaulteth him, to thinke, that though he hath failed on his part, and ſo vndone himſelfe for euer, as much as lyeth in him, yet that God is one and the ſame, his Decree vnalterable, his Couenant not broken on his part, Chriſt ſtill his Sauiour, his prayers prevalent for him, the Spirit of God exciting him to prayer, with groanes not to be expreſſed, and his faith though ſhaken, yet not loſt? O how will the meditation hereof comfort ſuch an afflicted ſpirit, & turne his heart to ſeeke after God, grieuing with himſelf that he ſhould diſpleaſe ſo gracious a God, and after he hath once againe found ſome comfort, to put on a reſolution neuer to offend ſo any more, & in a holy zeale therefore to auenge himſelfe on himſelfe, bringing downe his fleſh in ſubiection to the Spirit; and all this, with an earneſt louelove to God, and care to pleaſe him, euen for that he hath not loſt, through his fall, the aſſurance of his ſaluation, as iuſtly he had deſerued? Thus is this Doctrine a comfort in diſtreſſe, and an incouragement after a fall, to riſe againe, and in the time of greateſt peace, neuer any cauſe of careleſſe ſecuritie, but rather of ſpirituall ioy, and an incitement to well-doing, to expreſſe all thankefulneſſe to God, through Chriſt, for the ſame. Euen ſo, Amen.
FINIS.
End of the text · Richard Bernard, Reims Against Rome (1626)