The True Catholic — Francis Trigge

The True Catholic · Francis Trigge

5. Of the Certaintie of Saluation.

ANdradius, Lib. 6. orthodox. explicat.expounding the meaning of the Vniuerſitie of Collen, againſt Monhemias, how wee maie both hope and doubt of our ſaluation, writes thus: Although (ſayeth hee) our hope hath euer doubting ioined with it; yet it differs very much it ſelfe from doubting. For when as our hope, whereby we do promiſe to our ſelues eternall life, doth truſt both to our works, and alſo eſpecially to the mercy of God and his omnipotency, which doth proceed of our merites; and when as we do often looſe the grace of God by our ſinnes, and we our ſelues do hinder the courſe thereof, that it doth not flow into our hearts: it comes to paſſe truely, that our hope is ſo certain, that yet it is euer coupled and ioined with feare and doubtfulneſſe. For hee, which conſiders the goodneſſe and omnipotent power of GOD, neuer doubts, nor feares any thing; but is as the mount Sion, which of no ſide can be remooued: but when he conſiders his owne frailty and pronenes to ſinne, as long as he liues; then he feares, leaſt he ſhould expell or hinder the goodnes of God. Wherefore when as Saint Paul ſaith, that hope maketh not aſhamed, and he calles it the ſure Anchor of the ſoule; he conſidered the omnipotency and power of God, vponupon which our hope chiefly reſteth: by which it hath this vertue, that it is without al doubt. But the Vniuerſity of Collen, where they ſay, that it doubteth very much, they conſider the infirmity of our nature, and the force of our deſires, which oftentimes force vsus from the ſtanding in the law of God and reaſon; and doo as it were driue vsus into theſe ſinnes, whereby we looſe the brightnes of righteouſneſſe, and merit the anger of God, and euerlaſting torments.

But let vsus heare howe farre they are wide from Saint Pauls doctrine, in this their conſideration. Abraham (ſayeth hee) is called the father of vsus all, as it is written: A father of many Nations hauehave I ordained thee, Roman. 4.16.euen before God, whome he beleeued, who quickneth the dead, and calleth the things which be not, as though they were: which Abraham beleeued againſt hope vnderunder hope, that he ſhould be the father of manie Nations, according to that which was ſpoken to him; So ſhall thy ſeed be. And he not weake in faith, conſidered not his owne bodie, which was now dead, being almoſt an hundreth yeare old, neither the deadneſſe of Sarahs wombe; neither did he doubt of the promiſe of God, through vnbeleefe: but was ſtrengthened in faith, and gaue glorie to God, being fully aſſured, that he that had promiſed was able to doe it: And therefore it was imputed to him for righteouſneſſe. Now it is not written for him onelyonly, that it was imputed to him for righteouſneſſe; but alſo for vsus to whom it ſhall be imputed for righteouſneſſe, which beleeue in him, which raiſed vp Ieſus our Lord from the dead, who was deliuered for our ſinnes, and roſe againe for our iuſtification.

Saint Paul here (the Doctour of the Gentiles) teacheth all Chriſtians by the example of their father Abraham, contrarie to the doctrine of the Vniuerſitie of Collen, that they muſt not conſider their owne frailtie and weakeneſſe (for who then ſhoulde not deſpaire?) but the promiſe and merciemercy of God. Abraham conſidered not, that now hee and Sarah his Wife were as good as dead to child-bearing and begetting; but the word and promiſe of God, which euen quickens things that be dead, calles things which are not, as though they were: and euen ſo muſt all Abrahams Children, and all true Chriſtians, not conſider their owne frailtie and weakeneſſe: for if they reſpect their owne deſeruings, euen the beſt of them all, they are like their Father Abraham, euen dead in their ſinnes, and farre off from obtaining the Kingdome of God; yet beleeuing the promiſe of God aſſuredlie, and not reſpecting this their owne frailtie and weakeneſſe, but euen nowe with a liuelie faith, whenſoeuer it aſſaulteth them, ouercomming it; they muſt all aſſure themſelues of the kingdome of God, as Abraham did of his ſonne Iſaac.

And this is faith: and this is to be the true ſonne of Abraham: and without this faith no man can bee ſaued. Wée muſt not conſider our owne infirmities; naie, that wée are euen of our ſelues dead, through our ſinnes; as the Vniuerſitie of Collen teacheth; but wee muſt onelie reſpect the grace, merciemercy, and promiſe of God, as Abraham our forefather did, and by this ſtrengthened ouercome the other; which as an enemie is oppoſed and ſet againſt faith, to wreſtle with it, and to aſſault it. The Vniuerſitie of Collen, in this their doctrine, doe gaineſay the Prophet Dauid, whome they alleadge for their witneſſe.Pſalm. 125.1. The iuſt man (ſayeth Dauid) is like mount Sion, which on no ſide can bee moued: Hée is firme on euerie ſide, hee truſting on the merciemercy of God, is not mooued (as they teach) with the conſideration of his owne frailtie.

Againe, let vsus conſider howe the Vniuerſitie of Collen and Maſter Bellarmine do diſagree, in this great point of ſaluation. Bellarmine, whereas ſaint Iohn ſaith;Lib. 1. de Iuſtificat. cap. 11. Theſe things hauehave I written vntounto you, which beleeue on the name of the ſonne of God that you may knowe, that you hauehave eternall life, anſwereth, that S. Iohn ſaith truly, they which beleeue as they ought, hauehave euerlaſting life. The meaning therefore (ſaith he) of the Apoſtle is conditionall: for hee writes to thoſe which beleeue, that they may know that they hauehave eternall life, if ſo be they beleeue indeed, as they ought to beleeue, that is, if they hauehave faith, which worketh by louelove. This is maſter Bellarmines iudgement.

But the vniuerſity of Collen writes thus:Dialog. 4. contra. Monhem. Who euer hath taught thus of faith, that the ſaluation of eueryevery particular man ſhould bee obtained by it, or hauehave relation to it? For faith is of all things moſt aſſured, which neither can be deceiued, nor deceiue. But the iuſtification of eueryevery priuate man (ſay they) is very vncertaine, much more their eternall ſaluation; how therefore can faith bee had of ſuch vncertaine things? This is the cenſure of the Vniuerſitie of Collen, whereas both Saint Iohn and maſter Bellarmine auouch, that they which beleeue aright, know that they hauehave eternall life: ſo that by the cenſure of the Vniuerſitie of Collen, wee muſt not beleeue aſſuredlie, wee muſt not knowe that wee ſhall be ſaued; wee muſt onelie hope that wee ſhall bee ſaued. And they ſaie againe, That the certainty of hope is not ſuch, that any man truſting thereunto, ſhould not doubt: for ſo long as we hope (ſay they) we are vncertaine: as the very Etymologie of the name of hope doeth teach vsus. Thus wée maie plainelie ſee, howe they will hauehave vsus doubt ſtill of our ſaluation, which doubting, is both contrarie to faith, and alſo to knowledge, which Saint Iohn the Apoſtle teacheth.

But to returne againe to M. Bellarmines former anſwere, his meaning is thereby, though hee diſſent from the vniuerſitie, to prooue, that no man ſhall bee aſſured, or know that hee ſhall bee ſaued. For hee ſaieth a little before, that euen by our confeſſion, faith is neceſſary to the forgiuenes of ſinnes. But (ſaieth he) out of what word of God do they learne, that they hauehave ſuch a faith, as is required to get and obtaine remiſſion of ſinnes? This is one of his miſtes, whereby hee would hauehave euerie one doubt, whether hee hath faith or no, and ſo doubt whether hee ſhould bee ſaued or no. But this doctrine is contrarie to Saint Paul, who thus writes to the Church of Corinth:2. Cor. 13.5. Trie your ſelues (ſayeth hee) and ſearch your ſelues, whether you bee in faith or no. Doe you not know your ſelues, that Ieſus Chriſt is in you, vnleſſe you bee reprobates? All Chriſtians muſt knowe, that Ieſus Chriſt is in them, that they are by faith engrafted into him, or elſe they are reprobates. By maſter Bellarmines doctrine, all Chriſtians are reprobates; For no Chriſtian (ſayeth hee) knowes whether he hath ſuch a faith, as obtaineth remiſſion of his ſinnes: and then it muſt néedes followe, that no Chriſtian knowes, that Ieſus Chriſt dwelleth in him; which all ſhoulde knowe: and ſo all are reprobates by his doctrine.1. Pet. 1. Peter the Apoſtle writes his Catholique Epiſtle in generall to all Chriſtians, and hee ſayeth; that they hauehave gotten like precious faith to the Apoſtles: And ſhall they not know then, that they hauehave obtained ſuch a faith, as is required to the forgiueneſſe of ſinnes? The Papiſtes imagine God to bee a reſpecter of perſons; and that to the Apoſtles hee gaue a great faith, and that they might bee ſure of their ſaluation; but to none elſe, hee gaue the like faith; and that all others ought to doubt: but Saint Peter here plainlie teacheth, that euen thoſe to whome he wrote, had obtained euen as precious a faith as he. And ſhall not we iudge ſo of our Chriſtians at this daie? Naie in the Acts he pronounceth the ſame ſentence,Act. 10 34. that God is no reſpecter of perſons, that in euerie Nation he is accepted vntounto him, which feareth him and worketh righteouſneſſe. And when as the Holie ghoſt fell vponupon them, hee commaunded them to be baptized: and hauehave not all Chriſtians at this daie likewiſe the holie Ghoſt? doeth not Saint Paul ſaie, that they which hauehave not the Spirite of God, Roman. 8.9.are none of his? If all chriſtians then hauehave the Holie ghoſt, then muſt they néedes hauehave faith, which is the firſt and principall fruite thereof: and ſuch a faith as is required to the obtaining of the remiſſion of their ſins.

Maie not wée ſaie of our chriſtians, as Saint Paul ſpeakes of the chriſtians in the Primitiue Church?2. Corin. 3.3. 1. Corin. 1.7. You are the Epiſtle of Chriſt (ſayth he to the Corinthians) made by our miniſterie, written not with Inke, but with the Spirit of the liuing God. And in his firſt Epiſtle, he giues thanks to God that they wanted no gift: Therefore they had, no doubt, ſuch a faith as is required to the forgiueneſſe of ſinnes, by Saint Pauls owne Teſtimonie; yea, although that their faith had ſome imperfectiōs in it, of diſſention & of diuers errors, both concerning the Sacrament, and alſo the reſurrection of the dead. Why maie we not therefore, beléeue and pronounce of all chriſtians, in theſe our daies, which are not notorious Atheiſts, or cut off from the church, as ſaint Paul did of the chriſtians generallie in his daies? Thus wée maie ſee, howe ſaint Pauls doctrine and maſter Bellarmines differs, the one tendeth to conſolation and edification; the other plainly to the deſtruction of the faith, and to deſperation.

Ferus writes, That moſt iuſtly the holy Ghoſt is called the comforter, not only for this cauſe, In. cap. 14. Ioh.that it comforted the Apoſtles the Children of the Bride, of the death and abſence of their father, by the word of the Scripture, ſaying; that it behooued Chriſt thus to hauehave ſuffered: but alſo for this cauſe, that as an earneſt peny and pledge, it aſſureth the faithfull, that they are the ſonnes of God. But Bellarmine ſaieth, That the Spirit witneſſeth to our ſpirites, that we are the Sonnes of God; but this Teſtimony is by no expreſſe word, that is, by Reuelation; but by a taſte of ſome inward ioy and peace, which ingenders in vsus no certainty but coniectural: But an earneſt giuen to any, takes away all coniecture. And Ferus ſpeaking of this Teſtimonie, ſayeth: O this happy knowledge, yea, moſt happy vnion, ſo to be knit, not only to the Sonne, but to the father! It makes vsus know ſurely we are Gods Sonnes. So this earneſt takes awaie all coniecture; nay more then this, it vnites vsus to God.

But that place of Eccleſiaſtes is alleadged of ſome, to diſprooue this certainty of our ſaluation; the which place, if it bee indifferently conſidered, prooues no ſuch thing: but rather it condemnes all raſh iudgements of Chriſtians,Eccleſiaſt. 9.1. Matthew, 7.1. according to our Sauiours doctrine. Iudge not, and yee ſhall not be iudged. The place is this: I gaue my ſelfe (ſayeth Salomon) to conſider this whole matter, and to declare the ſame, becauſe that iuſt men and wiſe men and their ſeruice are in the hands of God; euen the iuſt men and wiſe men are in the handes of God; if hee held them not vp, they ſhould ſurelie fall, euen into the pitte of hell: LoueLove alſo and hatred no man knowes, all things are before their faces▪ for all thinges happen to all men alike. There is one euent to the iust and wicked, to the good and pure, and to the vncleane, to him that ſacrificeth, and to him that ſacrificeth not. The plaine meaning of this place is, that no man knowes by the externall euentes, which happen to himſelfe or others, whether hee bee beloued of God or hated. The ſame thinges chance verie often alike, both to the godlie and to the wicked.2. King. 23.29. 1. King 22.35. Gen. 13.2. Luk. 16.19. 2. Sam. 12.18. 1. Kin. 19 14 17 1 King. 22 49. Pſalm. 48.6. Luke, 13.4. Act. 28.4. Gen. 22.2. Good Ioſias was ſlaine in the battell, as well as wicked Ahab; Abraham was rich, as well as Diues: Dauids child died, as well as Ieroboams: Ioſaphats Shippes were broken, as wel as the Shippes of the wicked. Let no man pronounce ſentence of condemnation againſt his Brother, by reaſon of theſe outward euents: as did the ſuperſtitious Iewes againſt thoſe, vponupon whom the Tower of Siloam did fall, or as did thoſe prophane Paganes againſt Paul, who iudged him a wicked man, becauſe a Viper caught him. God deales woonderfullie with his Iſaac, the hope of the world is commanded to be ſacrificed; Ieſus the light of the Gentiles, Luk. 2.32.23.33.and the glory of Iſrael is crucified: who will then iudge or condemne, by anie externall accident? This ſenſe, the verie coherence of the verſe that followeth, inforceth: for thus it followeth in the Text. This is an euill, that is done amongst all, vnderunder the ſunne, that there is one chance or euent to all, and that the harts of the ſons of men, are full of euill, and madneſſe is in their harts whileſt they liue. And becauſe in all mens heartes this ſinne and madneſſe remaines, ſo that no man can ſaie, hee hath no ſinne: therefore theſe like euents and chances outwardlie happen to all alike.

Again it is to be noted, that Salomon here ſaith, The man knoweth not, that is, the carnall man, and he that is not regenerate, in whoſe perſon he hath ſpoken manie things before: as that, Who knoweth whether the ſpirit of man aſcēd vpward, & the ſpirit of a beaſt deſcend downward, Eccleſ. 3.21.to the earth? It is euident, that Salomon ſpeaketh not that of himſelfe, who affirmes in the 12. Chapter, that the ſpirit of man returnes to God, Cap. 12. ver. 7.that gaue it him: ſo that the carnall man knowes not then whether hee bee worthy of louelove or hatred: It is Gods Spirite that bringes this certaintie, that workes this effect, that witneſſeth this, without which our ſpirits ſhould doubt, naie euen deſpaire, euen the ſpirites of the moſt couragious and valiant. So our Sauiour told Peter of the profeſſion of his faith, that fleſh and bloud had not reuealed that vntounto him, Matth. 16.17.but his heauenly father, by the working of his holie ſpirite. So wee reade in the Goſpell,Mark. 13.32. that our Sauiour himſelfe knowes not the day of iudgement, as hee is man: ſo man, in that reſpect hee is man, knowes not his louelove, nor his hate;Rom, 8.15.16. but the holy ſpirit beares witneſſe to our ſpirits, that we are the Sonnes of God: and therefore beloued of God, and vponupon this aſſurance of louelove, makes vsus call boldlie vponupon God, and crie Abba▪ father. And Salomon himſelfe after ſeemes to make this diſtinction of man: The end of all the Word (ſaieth hee) is eaſie to be heard: Feare God, and keepe his Commandements: this is the whole man. As though hee ſhould ſaie: hee that doth this, is the man regenerate: this is the ſonne, not of Adam, but of the Preacher: this is the ſonne of God by regeneration; who feares and loues God and his, and kéepes his commandementes. This is not the old man, whoſe iudgementes are corrupt: but this is the new man, the whole man, who iudgeth rightlie, and diſcerneth all things.

But Maſter Bellarmine would ſame peruert this place, and make it ſerue for their doubtfull vncertaintie of ſaluation, and firſt he ſaith, that Salomon ſpeakes only of iuſt men, De Iuſtificat. lib. 3. cap. 4.as thoſe words declare: There are iuſt men, and wiſe men, and their works are in the hand of God; and man knoweth not, that is, the iuſt man (ſaieth he) whether he be worthy of louelove or hatred. Firſt Maſter Bellarmine diſſenteth from Arrias Montanus, and from the Hebrew, where it is, that the ſeruices of the iuſt men are in the handes of God, & not their workes: And maie more properlie be referred to ſeruantes and to liuing creatures, which are properlie rather ſaide, to be in the handes of God, then anie qualities or vnſenſible workes of man. Secondlie, he makes a coniunction copulatiue, betwixt this former ſentence and the other, which is not in the Hebrew: but they are rather two diſtinct ſentences, and of diuers matters. And this ſentence of louelove and hatred hath coherence with that which followes rather, then with this precedent; as the verie Text it ſelfe, being indifferentlie weighed and conſidered, declares, which is this: Alſo hatred, alſo louelove no man knowes; all things are before their faces: all things happen to all men alike; as well to the wicked as to the godly: And therefore, as by theſe outward workes, no man knowes the louelove or hatred, either of himſelfe, or of anie other. The former ſentence in the firſt verſe going before of the iuſt and wiſe men, hath this peculiar doctrine; that no man is ſaued by his owne ſtrength or wiſedome, but euen the iuſt men and wiſeſt of the world are in the hands of God; he holdes them vp: how much more then other baſer or meaner men? This is the doctrine of that verſe: and then followes this ſecond verſe, that No man knowes his louelove nor his hatred, becauſe all things chance to all men alike.

And whereas Maſter Caluine alleadgeth, that this reaſon immediatlie following, prooues euidentlie that Salomon ſpeakes of the knowledge which maie be had by euents: Bellarmine aunſweres, that it is not neceſſary, that the reaſon ſhould be as large as the concluſion, which is prooued by the reaſon. But heere howe doth he diſſent from reaſon? for it is neceſſarie, that the reaſon be as ample at the leaſt, naie rather amplier, then the concluſion; or elſe the concluſion is naught: euen as the foundation of a building muſt be larger then the toppe, or elſe the builders will make but a tottering building.

Secondlie he ſaieth, that Salomon would proue, that iuſt men could not ſurely know, whether they were beloued of God or no. Whereas Salomon in this verſe, ſpeakes of man ſimplie, and not of the iuſt onelie; as in the former. Then hee ſaieth, that all things are kept vncertaine to the time to come, till we ſhall hauehave entred into life euerlaſting. But the meaning of Salomon is, that all the euents of the time to come in this our life, are vncertain; as the Hebrew phraſe declares: All things are before our eies; that is, are vncertaine. While they are here, men cannot ſee, what will happen, till it happen.

Laſtlie he anſweres, that the iuſt man may know, whether hee be worthy of louelove or hatred, if the ſpirite of God reueale it vntounto him: but ordinarily he ſaith, that the ſpirit of God doth not reueale that to any man, by manifeſt knowledge, but by certaine experiments or inward comforts, which do not make certain credit or aſſurance. O diueliſh doctrine, and abſurde againſt reaſon!

Epiſtola 96.Seneca writes thus verie excellently: Our life without a full ſet purpoſe or reſolution is wandring and vaine. If a man purpoſe a thing, he will do it indeed. I thinke you will grant (ſayth he) that there is nothing worſe, then one that is doubtfull, fearefull, Epiſtola 75.and vncertaine; now ſetting his foot forward, now pulling it backe againe. This we ſhall be compelled to do in all things, vnleſſe thoſe things be taken away, which hinder and pluck backe our minds, & ſuffer them not to be valiant. As though he ſhould ſay, there is none, but by nature he is ſubiect to doubtfulneſſe, vnleſſe theſe lets be taken away.

Thus much Seneca ſaw by the light of nature: and ſhall not wée ſée ſo much, being lightened by Gods ſpirit? eſpecially when as ſaint Paul ſayth, that the ſpirit of God witneſſeth to our ſpirits, Rom. 8.15.16.that we are the ſonnes of God: and Bellarmine ſayth, that his witnes is not ſufficient, it doth not warrant and aſſure vsus. Is not this to diſcredit the Teſtimony of God? It certifieth (ſayth Bellarmine) but not manifeſtly, but obſcurely. To charge the ſpirit of God with this obſcurity, from whence comes it, but from the prince of darkeneſſe? The ſpirit of God is light, ſecurity, and aſſurance, and ioy whereſoeuer it comes.

But Andradius is not ſo bold, nor ſo wicked in this matter,Andrad. lib. 6. ortho. explicat. he anſweres the place of ſaint Paul thus: When as (ſayth he) the holy Ghoſt can neither be deceiued nor deceiue; if it be certaine that any thing is eſtabliſhed by the holy Ghoſts Teſtimony, it is ſo ſurely to be beleeued, as the other myſteries of our faith. But now here is the doubt, whether it may euidently be proued, that that Teſtimony of their ſoules, which men feele, be the voice of the holy Ghoſt or no? And we affirme (ſayth he) that can be euident to none, without the ſpeciall reuelation of the holy Ghoſt. Andradius affirmes, that if the holy Ghoſt do witneſſe, his teſtimony is moſt certaine: and wée muſt beléeue it as ſurely, as the articles of our créede. But hée doubtes whether the holy Ghoſt doth teſtifie this ſo to any mans conſcience or no, without ſpeciall and extraordinary reuelation. But that doubt ſaint Paul plainely takes away, who affirmes, that the holy Ghoſt beareth witneſſe with our ſpirits, that we are the Sonnes of God. And that it not only witneſſeth thus much vntounto vsus, but alſo makes vsus cry, Abba, father, which is the effect of this teſtimony, and aſſurance. For without this teſtimony and aſſurance, who durſt be ſo bolde? And therefore hee calles it the earneſt of the ſpirite, which eueryevery Chriſtian hath giuen of God in the pilgrimage of this life, & the manifold dangers and chances thereof, to aſſure him of the certaintie of this couenant and bargaine betwixt God and him, of his ſaluation.

Thrée thinges euen in our worldlie affaires, bring credit and aſſure anie thing: Auncient writinges teſtifying anie thing; and excellent perſonages; and the dignitie of the things themſelues. The things themſelues oftentimes do ſpeake and witneſſe. And here concerning the certaintie of our ſaluation, firſt that plaine and ſhort Epiſtle, which ſaint Iohn writes to all that beléeue in Ieſus Chriſt, as a moſt ancient record, doth teſtifie.Ioh. Epiſt. 1. ca. 5.13. Secondlie, ſaint Iohn himſelfe, who wrote the Epiſtle, who was the beloued Diſciple, on whome Ieſus Chriſt leaned: and laſtlie, the dignitie of Chriſtians; all that beléeue in Ieſus Chriſt muſt know, that they hauehave eternall life. Faith in Ieſus Chriſt is no ſmall iewell: it bringes with it this vertue, euen the aſſurance and knowledge of our ſaluation. They diminiſh and take the dignitie both of faith and of Chriſtians from them, that deny this which ſaint Iohn repeates twiſe, in that his ſhort Epiſtle; as a thing not lightly to be regarded; as a thing which the diuell ſhould go about to ſteale from Chriſtians, and to deface; for he cannot abide the dignitie of faith. Theſe things hauehave I written to you (ſayeth ſaint Iohn) which beleeue on the name of the ſon of God, that ye may know that ye hauehave eternall life, and that ye may beleeue on the name of the Sonne of God. Let vsus marke here firſt, that he ſayth, that all Chriſtians muſt know, that they hauehave eternall life; now that they ſhall hauehave it: but that they muſt now know that they are aſſured of it, euen as if they had it already. Secondlie, that he repeates that they which beléeue on the name of the ſonne of God, hauehave this knowledge and this aſſurance. And he vrgeth this knowledge and aſſurance, as a ſpur and a mightie cauſe, to make them beléeue on the name of the ſonne of God. Who would not, to be aſſured of his ſaluation, to know certainly that he ſhould be ſaued, doe any thing? Nowe ſaint Iohn teacheth all true Chriſtians, that to the obtaining of this ſo waightie a matter, there is one thing neceſſary; and that is, To beleeue on the name of the ſonne of God: who will not now beléeue, and eueryevery day pray, for increaſe of faith, that heares and beleeues this?

In ca. 5. Epi. Io.Ferus alſo (as I hauehave noted before) affirmeth, that as Chriſt had witneſſe from heauen and on earth, that he was the onelyonly true Sauiour of the world; ſo eueryevery Chriſtian hath the ſame Teſtimonie, that he is the ſonne of God: And ſhal any chriſtian doubt then, whether he be the ſonne of God or no? Firſt, the Father from heauen witneſſeth, they ſhall be my ſonnes and my daughters, and I wil be their father. Secondly, the holy Ghoſt witneſſeth to our ſpirits, that we are the ſonnes of God. And thirdly, the Sacrament of Baptiſme, wherewith we are waſhed; and the Sacrament of the Euchariſt, wherewith we are ſed, doth witneſſe the ſame: what can then be more happie then a Chriſtian, ſaith Ferus, that hath ſo manie Teſtimonies?

Maſter Bellarmine, that Salomon ſpake generally of the vncertainty which iuſt men hauehave of their proper grace, either as men, or as the ſonnes of God; may be gathered of two things, firſt of theſe words, that all things are kept vncertaine, or before their faces, But here Bellarmine muſt not miſtake Salomon; for all things are not kept vncertaine, as the words ſeeme to import: for then the Articles of our faith ſhould bee vncertaine, which I thinke Bellarmine will not affirme: among which Articles alſo are contained the remiſſion of ſinnes, and the reſurrection of the bodie; I maruell why they will not make the one of theſe, as certaine to euerie mans conſcience as the other? So that then, theſe words of Salomon, that all things are vncertain, muſt be reſtrained within their limits: and to bee vnderſtood, in that reſpect hee ſpake them, which the words following doe declare; that is, that by theſe externall euents a man cannot iudge anie thing, but all things are vncertaine.

Secondlie Maſter Bellarmine ſaieth, that of the intent or purpoſe of Salomon, this may be gathered, which was to ſhew, that this was one of the miſeries of this life, and that not the leaſt, that euen iuſt men might iuſtly feare, leaſt peraduenture they were not iuſt: but if they knew they were iuſt, howſoeuer they know it; then (ſaieth hee) all things were not reſerued as vncertaine to come. But what was Salomons purpoſe, appeareth by the Chapter going before: And I ſee all the worke of God (ſaieth hee) that man cannot find it out; the worke that is done vnderunder the Sunne: Eccl ca. 8. v. 17the which man ſtudies to ſearch out, and cannot find the ſame: yea, though a wiſe man ſaie, he will ſearch it out, yet he cannot find it. And then followes, I gaue my mind to this whole matter, and to declare it all. Here is firſt Salomons purpoſe, that Gods works are woonderfull, and that no man can attaine to the depth or to the reaſon of them: not to teach (as maſter Bellarmine teacheth) that this is not the leaſt miſery of man, to feare whether he be iuſt or no. And then after Salomon hath put downe this his intent and purpoſe; he ſets downe this foundation concerning the matter propounded; That all men, whether wiſe or iuſt, whether ſeruants or maſters, are in the hands of God. How ſoeuer God dealeth with men, this is a ſure ground: That be they wiſe and iuſt, they are in the hands of God: and therefore are ſure to be ſaued, whatſoeuer befall them. But his louelove or hatred (ſaieth hee) man knowes not, for all things happen to the good and wicked alike: ſo woonderfull are the works of God, that by them no man can tell his louelove or his hatred. This is Salomons drift and purpoſe, as moſt euidentlie appeares out of this Text: whereas that firſt ground, That the iuſt and wiſe men are in the hands of God, whatſoeuer befalles them, ſeemes to inferre neceſſarilie, this certaintie of our ſaluation.

But to conclude this place: doth not that ſaying of the Apoſtle prooue euidentlie the certaintie of our ſaluation? That the feruent deſire of the creature waiteth, Rom. 8 20.21.22.when the ſonnes of God ſhall be reuealed. For wee know, that eueryevery creature groneth with vsus alſo, and trauelleth in paine together vntounto this preſent. And not onelyonly the creature, but we alſo which hauehave the first fruits of the ſpirit, euen we doe ſigh in our ſelues, waiting for the adoption, euen the redemption of our bodies. If all the godlie doe ſigh and grone for the daie of Iudgement with the earth, which then ſhall moſt aſſuredlie be reſtored, to the glorious libertie of the ſonnes of God; doe wee thinke, that they doe doubt of their ſaluation, or doe wee thinke God deales more hardlie with them, then with the earth? It is ſure of deliuerance and liberty euen now, which cauſeth it to grone; and are not they?

That ſaying alſo of Peter confirmes the ſame: That all Chriſtians ſhould looke for, 2. Pet. 4 12.& haſten vntounto the day of God: that is, eueryevery day looke for it, and wiſh that it might come ſpéedilie. Would anie man wiſh for the ſpéedie comming of Ieſus Chriſt, vnleſſe hee were ſure hee ſhould bee ſaued? That ſaying in the Reuelation euidentlie prooues the ſame:Reuel. 22.17. The ſpirit and the bride ſay, Come. As the ſpirit doubteth not of his ſaluation; ſo neither the bride of her mariage; And ſhall ſhée doubt of her ſaluation? That ſaying of the Prophet Eſay, of the Church of Chriſt, is moſt manifeſt to prooue this doctrine: One ſhall ſay, I am the Lords: Eſay. 44.5.another ſhall be called by the name of Iacob; and another ſhall ſubſcribe with his owne hand vntounto the Lorde, and name himſelfe by the name of Iſrael. Here is the ſtate of Chriſtes Church plainelie ſet downe: One ſhall ſaie, I am the Lordes: another ſhall ſaie, I am Iacob; another ſhall ſaie, I am Iſrael: and ſhall anie then doubt of his ſaluation? doeth anie man doubt of Iſraels or Iacobs ſaluation? But ſee how contrarie the Papiſts doctrine is to that which the Prophet here ſets downe and teacheth: One ſhall ſay, I am the Lords, ſaieth the Prophet; and this one is euerie one, no doubt, in the Church of Chriſt: but they dare not teach anie one to ſaie ſo; but thinke to ſaie ſo, were great preſumption. But how can that bee preſumption, which Gods word ſo plainelie teacheth? Let euerie true Chriſtian well ponder in his heart, whether he now will beleeue them or the Prophet Eſay?

But the Vniuerſitie of Collen ſpeaking of Chriſtians, ſaieth, that they hope firmely, and with great courage: Dialog. 40.but they beleeue not, that they ſhall bee ſaued: for faith (ſay they) cannot bee deceiued, but hope is after declared.

But here to anſwere their firſt point: that No man ought to beleeue that he ſhould be ſaued: doeth not Dauid ſaie plainlie:Pſal. 27.13. I ſhould vtterly hauehave fainted, but that I beleeue verily to ſee the goodnes of the Lord in the land of the liuing? Dauid here plainelie confeſſeth, that hee beleued, that hee ſhould be ſaued: and why maie not other Chriſtians alſo ſaie ſo? Iob alſo ſaieth:Iob. 19.25. I know that my Redeemer liueth: And Abrahams faith was accounted to him for righteouſnes. And Saint Iohn ſaieth;Iohn, 20.31 That theſe things were written, that all Christians might beleeue, and beleeuing might hauehave eternall life.

But maſter Bellarmine alleadgeth that place of Saint Paul: 1. Lib. de iuſtificat cap. 11.We are ſaued thorough hope: and therefore we muſt hope and not beleeue that we ſhall be ſaued.

But if we marke well the natures of theſe thrée, faith, hope, and charitie, wee ſhall plainelie ſee that our hope ſaueth vsus, by the meanes of faith: for theſe thrée vertues, faith, hope, and charitie, ſpring one of another, and hauehave their diuers obiects. Hope and charitie ſpring of faith: and faith firſt of all hath reſpect vntounto the word of God, and embraceth moſt aſſuredlie the promiſe of God; then of faith of the promiſe, neceſſarilie ſpringeth the hope of the thing promiſed: and laſtlie, hee that beleeues ones promiſe, and hopeth for the thing promiſed, will louelove the promiſer, and all that be his: and this is Chriſtian charitie. So that theſe three vertues are, as twinnes, all lincked together, and one taketh her vertue and force of another: And none of theſe, hath anie force without another. Therfore hope ſaueth, which procéedeth of the faith of the word of God: and that charitie pleaſeth, which procéedeth to him, and to all his, from this faith of his word and promiſe.

And although hope be properlie of good things, (of things which concerne our ſelues,) yet as faith is of the paines and torments of the wicked; ſo alſo is hope, as we do beleeue verily the promiſe of God made to Abraham, concerning himſelfe & his poſteritie;Gen. 12 3. I will make thee a great nation, and will bleſſe thee, and make thy name great, and thou ſhalt be a bleſſing: So alſo wee muſt beleeue the ſame promiſe, as verilie, concerning his friends and his enemies, which immediatlie followes; I will alſo bleſſe them that bleſſe thee, and I will curſe them that curſe thee, and in thee ſhall all the Nations on the earth be bleſſed. And as wee beleeue the promiſe, ſo wee muſt aſſuredlie hope and looke for the things promiſed, euen the plagues and puniſhments, which, without all doubt. God will inflict vponupon all Abrahams enemies, and vponupon all the enemies of his Church. And vponupon this promiſe, no doubt. Dauid pronounceth thus boldlie: All mine enimies ſhall be confounded and ſore vexed: Pſal. 6.10.They ſhall be turned backe and put to ſhame ſodainly. And in another Pſalme: Mine eie hath ſeene his deſire vponupon his enimies. Pſal. 54.7. Pſal. 38.37.And againe: I will follow vponupon mine enimies and ouertake them, neither will I turne again till I hauehave deſtroied them. So y^t then as we beléeue this promiſe of the cōfuſion of our enimies, ſo we maie moſt aſſuredlie hope and looke for their plagues, and the perfourmance of the ſame: and ſo our hope, in ſome ſort, ſtretcheth out it ſelfe, as ample as our faith.

But to end this place of the certaintie of our ſaluation, that place of the Prophet Eſay of all Chriſtians is worth the marking:Eſay, 32.1. Behold (ſaieth hee) a king ſhall raigne to be righteouſneſſe to iuſtifie: and his princes ſhall beare rule to teach men iudgement. What King is this, but Ieſus Chriſt, who is called by the Prophet,Ier. 23.6. The Lord our righteouſnes? And what bee thoſe his Princes, which beare rule in iudgement, but his Apoſtles and miniſters, and magiſtrates, which teach men to iudge themſelues, leaſt they be iudged of the Lord; & to miniſter iudgement to his people?1. Cor. 11.31. Pſalm. 82.3.

(And this man ſhall be a hiding place from the wind:] Gods wrath is compared to the wind, and men to graſſe:Pſalm. 103.15. The dayes of man are but as gr…ſſe, ſaieth the Prophet Dauid: for he flouriſheth as a flower in the field; for as ſoone as the wind goeth ouer it, it is gone, and the place thereof ſhall know it no more. From this ſharpe pinching wind of the wrath of God, Ieſus Chriſt ſaueth vsus, according as Saint Iohn writes:Iohn, 3.36. He that beleeueth in the ſon hath euerlaſting life; and he that obeieth not the ſon, ſhal not ſee life, but the wrath of God abideth on him. This is that hiding place which is mentioned in 1. Sam. 22. which is called Adullam, 1. Sam. 22.1.that is, their Teſtimonie, their proteſtation: all Chriſtians muſt proteſt this, that but for Ieſus Chriſt, the wrath of God had euen conſumed them. And to this caue or hiding place, fled Dauid, and ſaued himſelfe there, and his brethren, and his fathers howſe, and there gathered to him thither all men that were in trouble, and all men that were in debt, and all thoſe that were vexed in mind. Here is that prefigured, which Chriſt himſelfe in the Goſpel liuely verified and expreſſed, when as he ſaid: Come vntounto me al that trauell and bee heauy loden, and I will refreſh you. Matth. 11.28.This was that caue, wherein alſo Elias hid himſelfe, 1. King. 19.11.till the mighty ſtrong wind, that euen rent the mountaines, and brake the rocks before the Lord, and the earthquake and the fire were paſt: And vntill that ſoft, ſmall, and louing voice was heard. And if Elias was glad to hide himſelfe in this caue, vntil all theſe ſharpe ſtormes of Gods wrath were paſt, how much more all other Chriſtians, how holie ſoeuer they be.

And a refuge from the tempest.] Not onelyonly Gods wrath outwardlie doeth puniſh vsus; but euen the ſtormes and huge tempeſts, which by reaſon of our ſinnes Sathan doeth raine often euen in our owne heartes. And theſe raging tempeſts alſo, Ieſus Chriſt doeth pacifie and ſwage in vsus: he is a refuge or hiding place. Of theſe Dauid complaines:Pſalm. 93.…. The waues of the ſea are mighty, and rage horribly: but yet the Lord that dwelleth on high is mightier: No doubt Dauid here ſpeakes, not of the waues of the earthlie ſeas, which hee neuer medled withall, but of the waues and ſea of his conſcience, which by reaſon of his ſinnes, dailie vexed him. And for the waues of this ſea, that wee might bee deliuered from them, maie verie fitlie ſpiritually that prayer the Apoſtles made in the tempeſt of the other ſea, wherein they were, bee vnderſtood: Saue vsus, Lord, wee periſh. And hee rebuked the Sea and the winds, Mat. 8.25.and there followed a great calme. Hée that was of power to controll and pacifie the ſtormes of the ſea, can alſo controll and make calme thoſe ſtormes of conſcience of all them, that are in trouble, and ſeeke to him for ſuccour, euen with one word now, as he did then.

He is as riuers of waters in a drie ground.] All mens hearts by nature are as a Wilderneſſe, euen as a drie ground, wherein no goodneſſe dwelles: He onelyonly is the heauenly deaw, that fell vponupon the hilles of Sion, Pſa. 133.3.that makes both Hermon of the Gentiles, and Sion of the Iewes fruitfull. Hée is that fountaine of all good graces and bleſſings, of whoſe fulneſſe wee all hauehave receiued euen grace for grace; Ioh. 1.16.euen moſt francklie and fréelie all that we hauehave.Iohn. 15.1. He is that Vine, into whom whoſoeuer is not grafted, brings forth nothing: nothing that is acceptable or pleaſant to God. Hée makes our works grapes, and our almes and prayers wine in Gods ſight, which otherwiſe in Gods ſight were but al vineger, and ſtinking Elder berries. Therefore, whoſoeuer lacks anie ſpirituall gift, either heauenlie wiſedome, or the gift of faith, or of the holie Ghoſt: let them begge it of him, and without all doubt, they ſhall not returne emptie awaie. And as the ſhadow of a precious rocke in a weary land.] This our life is a pilgrimage; and we are all here but as pilgrimes: and in this the ſeruice we doe to our God, how ſlothfullie, how negligentlie, how wearilie, and how vnperfectlie doe wee it: when wee hauehave doone the beſt we can,Luk. 17.10. Pſal, 130.3. We muſt all ſay (as our Sauiour Chriſt taught vsus) wee are vnprofitable ſeruants, and wee muſt ſaie with Dauid: O Lord, if thou wilt marke what is done amiſſe, who may abide? And with ſaint Iohn, If wee, euen the Apoſtles of Chriſt, ſay wee hauehave no ſinne, wee deceiue our ſelues, and there is no trueth in vsus. The beſt of vsus all,Ioh. 1. Epi. 1.8. Exod. 17.12. in our prayers, are euer weary, and in ſome thing halting, as was Moyſes: and therefore needed to hauehave Aaron and Vr to helpe to hold vp his armes; and beſides theſe, to hauehave a great ſtone put vnderunder him, to beare the waight and wearines of his whole body; and that was, no doubt, Ieſus Chriſt. Our forſaking this world,Gen. 19.16. is like to Lots going out of Sodome, when as he prolonged the time, the Angels caught him, with his wife and his two daughters by the hands (the Lorde beeing mercifull to him, Gen. 6.8. Luke, 1.28.46. Rom. 3.14.) and ſo they brought him forth, and ſet him without the City. Euen Noah himſelfe found grace in the eyes of the Lord. And likewiſe the bleſſed Virgine, as the Angell told hir, and as ſhe hir ſelfe confeſſed, and all the Saints of God, that all mouthes ſhould bee ſtopped, as ſaint Paul teacheth, and that all glory and power might be giuen to GOD alone.

Now Ieſus Chriſt is that great and precious Rocke, whereon all the ſaints doe reſt and repoſe themſelues, in their thouſands of imperfections, in all their ſinnes and works; to their God, in this their pilgrimage, hee beares all their imperfections as a mightie rocke, for his ſake our prayers and almes, all our works, though all of them imperfect, done wearilie and lazilie, and not with ſuch ſeale and perfection, as Gods law requireth, are accepted: A thouſand maie ſit vponupon a rocke,Exod. 25.17. and it will eaſe the wearineſſe of them all. He is that golden table, which was called the propitiatory, which couered the whole Arke. Art thou a péece or a part of Gods arke, or Church? then Ieſus Chriſt muſt couer thee, whoſoeuer thou art; and this our king is our hope;1. Col. 1.27. he makes all his Chriſtians ſure of their ſaluation: for what ſhould make them afraid? he is a hiding place from the winds of Gods wrath: hee is a moſt ſafe refuge, and hauen againſt all the ſtormes and tempeſts of our ſinnes and conſcience; hee is a moſt plentifull fountaine of all heauenlie graces, ſtill watering the drines and barrenneſſe of our hearts, and euer making vsus ſpringing and fructifying in all good works: and laſtlie, in our manifold imperfections and works, euen in our beſt works wee doe in the ſeruice of our God; he is a Rock for vsus moſt aſſuredlie to relie & reſt vponupon: & what will we more? ſhall we anie more doubt of our ſaluation? Let vsus rather beleeue the Prophet Eſay, then all the doctrines of men whoſoeuer, he that beleeues this, cannot doubt anie more. Therefore, let euerie one remember, & ruminate vponupon theſe foure vertues, and principall effects of our heauenlie king and Sauiour, and neuer hereafter doubt anie more.

Stella makes this difference of the godlie and of the wicked:Stella in 2. cap Lucae. The iuſt (ſaieth hee) reioice in death, they deſire it, and paſſing out of the bonds of this body, they reioicing triumph: but the wicked do contrary, for euen as theeues which feare the Iudges and officers; ſo theſe wicked men being reprooued of their owne conſciences, flie from death, fearing leaſt they ſhould appeare before the Iudge. And no doubt, the ioie of the godlie is grounded vponupon this rocke: they reioice in the Lord euer; euen in death, as Saint Paul teacheth them.

Granatenſis de perfectione amoris dei ca. 15.Granatenſis of the certaintie of our ſaluation, writes thus: A fourth thing that eſpecially helpes to keepe and preſerue this peace of conſcience, is a certaine familiar and a filiall truſt, which the iuſt hauehave in God; of which wee will ſpeake briefly; which in ſome of them is ſo great, that there is no ſonne in the world, which in all his neceſſities truſts ſo much in the protection of his father, as they do in the protection of God. For they know, that there is no father on earth worthy of this name, if he bee compared with their heauenly father. They know that this father hath a care not onelyonly of their bones, but alſo of the very haires of their heads: and that not one of them doth fall without his appointment and will. Theſe and ſuch other like things, they know by faith: And they know alſo by the experience of particular graces, and by his prouidence and louing kindneſſe, which God vſeth towards them; and they know that God will ſo certainly prouide for them in all their neceſſities, that they ſing ioifully with the Prophet: The Lord gouernes me, or as ſome other doth tranſlate it: The Lord doth feed me, and therefore I can lacke nothing. And after, Although I walke in the middeſt of the ſhadow of death, I will feare no euill, becauſe thou art with me. Such like promiſes hath the ſcripture in a thouſand places, and with the truth of theſe the iuſt man is defended, as with a moſt ſure ſhield: and therefore he is neither troubled, nor any whit moued in all the chances of this life. For whatſoeuer is taken from him on the one ſide, he truſts ſhall be reſtored againe of God on the other ſide, in matters of greater waight and importance. Thus farre Granatenſis. And what could be more truelie and plainlie written of the great louelove, which God hath to euerie Chriſtian, and of the louelove which he ought to beleeue moſt aſſuredlie? To beleeue this louelove of God towards them, is the onelie ſhield of Chriſtians in the manifold chances of this life. Take this louelove awaie from them, and you leaue them naked: and what is more contrarie to the doubtfull doctrine of our ſaluation, which the Church of Rome daylie teacheth?

Ferus ſpeaking of the time betweene Chriſts death and his reſurrection, writes thus:Fer. Ser. 10. de filio predi. What maruell is it (ſaieth hee) if the Diſciples then doubted, whether their faith in Chriſt were a right faith or no? That, without all doubt, was a moſt ſorrowfull time vntounto them, when as they were ſo perplexed in their minds. For what doth ſo torment a mans conſcience, as then when he is compelled ſo to ſticke in two waies, doubtfull of his faith, whether there be any hope of grace and mercy or no? This, I ſay, the holy Apoſtles and Diſciples tried by experience, in the death of Chriſt, &c. Such a doubtfull faith the Church of Rome now teacheth, which Ferus here plainelie condemnes, as a moſt miſerable thing. In the pſalme euerie ſoule now is called the beloued of God:Pſalm. 118.6. That thy beloued may be deliuered, ſaieth Dauid: Let thy right hand ſaue mee, and heare thou me: Euerie ſoule in the ſight of God is now Dauid, that is, beloued; is Salomon, is at peace with God, is Iedidiah, on the Lords behalfe.

But to returne againe to Granatenſis, after hee addes this: And by this meanes the people of God, as the Prophet Eſay ſayth, Ibidem.ſhall ſit in the beauty of peace, and in tabernacles of ſure confidence, and in rich tranquility, where ſhe ſhall find all things in him who is all in all. Therefore the Prophet fitly ioines peace with confidence: for one of theſe comes of another; that is, peace of confidence: for he that truſts in the Lord, there is nothing that may cauſe him to bee afraid, or that may trouble him: for he hath God his defender, and one that prouides and taketh care for him.

Of the certaintie alſo of ſaluation,Med die lunae de vener. Sacram. he in another place writes thus: Chriſt alſo would make his ſpowſe ſure of the inheritance of the heauenly kingdome, and he would leaue hir thereof an earneſt penie and pledge, that being ſure of it, ſhe might paſſe ouer without wearines the pilgrimage & troubles of mans life. There is nothing y^t doth more forcibly moue vsus to cōtemn al theſe things which are vnderunder the ſunne, then the hope & looking for of thoſe things which we ſhal hauehave in heauen. And therefore our Sauiour ſaid, when as he was now ready to die, I tell you the truth, it is expedient that I go away frō you, &c. And a little after: That his ſpouſe might moſt certainly look for this good thing, he hath left hir this incōparable pledge, which is of ſo great price and valew, as are thoſe things, which by the hope thereof ſhe lookes for. And he hath left hir theſe pledges, leaſt ſhe ſhould diſtruſt the promiſes of God: but ſhould verily beleeue, that God will giuegive all things in the life to come, which he hath promiſed, where ſhe ſhall liue by the ſpirit: ſeeing he hath not denied her the pledge thereof in this vale of miſery, where ſhee liueth in the fleſh.

And in the ſame Chapter a little before: Why was it not enough (O King of glory) to thy moſt feruent and vnſpeakeable louelove, to hauehave deſpouſed my ſoule vntounto thee? my ſoule, I ſay, which before was a ſeruant and bondſlaue of the diuell, but alſo, when as thou hadſt ſeene her to languiſh in thy louelove, thou madeſt for her this myſticall louelove medicine, which is conſecrated and tranſelemented with theſe words, that it hath power of tranſforming the ſoule that eates it, into thee; and of inflaming it with the louelove of thee. Nothing declares more manifeſtly ones louelove, then to wil to beloued againe. Therefore when as thou ſo earneſtly deſires our louelove, and haſt ſought for it with ſo great pleaſure, who is it, that hereafter will doubt of thy louelove? I am ſure, O Lord, that when I louelove thee, I am loued againe of thee: I am ſure, O Lord, that I need vſe no new meanes to kindle thy louelove towards me, as thou haſt done to rauiſh my affections towards thee. Thus farre Granatenſis.

What can bee more plainelie ſaide, that euerie one is ſure of his ſaluation, then that euerie ſpouſe of Chriſt, that ſhée might bee ſure of her heauenlie inheritance, and that ſhée might paſſe ouer this pilgrimage ioifully, hath receiued a pledge and earneſt penie thereof of God; and that hereafter now none will doubt of the louelove of Ieſus Chriſt towards him: why then, he is ſure of his ſaluation?

And in another place: LoueLove and mercy compaſſed thee about, and laide that heauy burthen vponupon thy ſhoulders; louelove mooued thee to giuegive me thy goods, and mercy cauſed thee that thou ſhouldeſt take vponupon thee all my euilles: if therefore mercy with louelove brought thee vntounto ſuch and ſo miſerable a ſtate, who euer hereafter wil doubt of the greatneſſe of thy louelove? For if that be the greateſt ſigne of louelove, to ſuffer for him that is beloued, what elſe are all thy ſorrowes, then ſpeciall teſtimonies of thy louelove? If then there are ſo many teſtimonies thereof, as there are blowes and ſtrokes, who will doubt of this louelove, being confirmed with ſo many Teſtimonies? Oh then how great is my incredulity! which is not ouercome with ſo many, and ſo great arguments. Iohn maruelled at the infidelity of the Iewes, ſaying: that When as Ieſus had done ſo manie and ſo great ſignes amongſt them to confirme his doctrine; yet they beleeued not in him. O bleſſed Euangeliſt! ceaſe to woonder at the incredulitie of the Iewes, and woonder at mine. For it is no leſſe an argument to perſwade vsus to beleeue the exceeding great louelove of Chriſt towards vsus, that he ſuffered for vsus: wherefore if it be greatly to be woondred at, that the Iewes beleeued not the preaching of Chriſt, hauing ſeene his ſo many miracles; how is it not farre more woonderfull, that ſeeing Ieſus hath receiued for vsus more then fiue thouſand wounds in his moſt tender body, that we will yet doubt of his louelove towards vsus? But what a matter will it be, if wee ſhall ioine all the ſorrowes and ſufferings of his life, to thoſe ſtripes which hee ſuffered, when as hee was bound to the pillar: when as he ſuffered all thoſe euilles for the louelove he bare vntounto vsus? what thing elſe, O Lord, drew thee from heauen, into this valley of teares, but louelove? what made thee come out of the boſome of the father, into the wombe of thy mother, and there to be cladde with earth, and comming out from thence; cauſed thee to endure all kinds of miſeries, but louelove? What droue thee into the ſtable and manger, and caried thee after into a ſtrange land, as a baniſht perſon, but louelove? what cauſed thee to take ſuch paines to runne vp and downe, hither and thither, to watch, to endure all the troubles of the long night, to compaſſe about Sea and land, to ſeeke the loſt ſheepe, but louelove? What bound Sampſons hands and feet, what powled his head, and bereaued him of al his ſtrength, and made him a laughing ſtocke to his enimies, but the only louelove of his ſpouſe Dalilah? And O Chriſt! what bound thy hands and feet, what powled thee and depriued thee of all thy ſtrength and fortitude, and gaue thee into the hands of thine enimies, of whom thou waſt mocked, ſpit vponupon and ſlaine; was it not onelyonly the louelove, wherewith thou louedſt ſo dearly the ſpouſe of thy Church, and the ſoules of eueryevery one of vsus? To conclude, what bound thee to this Pillar, where thou ſtoodeſt from the ſole of thy feet, to the crowne of thy head, moſt iniuriouſly dealt withall, with thy hands bound, thy ribs torne from their fleſh, thy members al out of ioint, thy body al to be bathed with bloud thy veines cutte in pieces, thy lippes thirſting thy toong being bitter as gal, and that I may ſay al in a word, al thy body torne and rent, and all thy members cruſht in pieces. O Chriſt! I beſeech thee, what other thing forced thee into this gulfe of ſo rowes, but onelyonly louelove? O exceeding great louelove! O louelove full of fauour! O ſuch a louelove, as becomes his com…aſſion and greatneſſe, who is infinit goodneſſe it ſelfe, bountifulneſſe it ſelfe, louelove it ſelfe, and merciemercy it ſelfe! Gran. de orat. & med. die Mer.how therefore (O Lord) hauing ſo many and ſo great teſtimonies as theſe are, can I not beleeue, that thou loueſt mee moſt dearely? when as it is moſt certaine, that in heauen now thou haſt not changed thy mind from that, ſince thou waſt here vponupon earth? Thou art not that Pharaohs Butler, who when as he ſaw himſelf reſtored againe to his former honor, forgat his miſerable friend whom he left in priſon: but thou now abounding with all proſperitie, glory, and maieſty in heauen, loues more dearely thy Sonnes dwelling here on earth, then before. When as therefore thou haſt ſo greatly loued me, how cannot I but louelove thee againe? How ſhall I not but truſt in thee? how ſhall I not but commit my ſelfe wholy to thee? how ſhal I not now account my ſelfe rich and happy enough, ſeeing I hauehave God mine ſuch a deare friend? It is greatly to be wondered at, y^t I ſhould delight in any tranſitory things in this life, or to giuegive my mind to any outward things; when as I hauehave ſuch a mighty and rich friend, by whoſe meanes all good things both temporal and eternall are beſtowed vponupon me. Thus farre Granatenſis: wherein he moſt excellentlie deſcribes the excéeding great louelove, that Ieſus Chriſt our moſt bleſſed Sauiour, euer had and euen now hath towards vsus: ſo y^t he that now will doubt thereof, is worſe then anie Turk, Pagan, or Infidell: for what is this elſe, but to denie that hee ſuffered all theſe things for vsus? And if euerie one is to beleeue aſſuredlie this excéeding louelove of Ieſus Chriſt towards him; then ſurely he is not to doubt of his ſaluation.

And after, ſpeaking of Chriſt, when as hee was whipped, and then againe ſhewed to the Iewes of Pilate: VVee muſt knowe (ſayeth hee) that Chriſt euen now ſhewes to his Father in heauen, the ſame ſhape and the ſame countenance, Med. die louis.which he ſhewed to this furious people, euen as freſh, and as blew with ſtripes, and as beſprinkled with blood, as he was at that day, when hee liued here on earth. What Image can be more forcible to pacifie the eyes of an angry father, then the bloodie countenance of this his ſonne? This is that golden propitiatory: this is that Raine-bow of diuers colours placed in the cloudes; by the ſight whereof God is appeaſed: this delights the eies of God: this ſatiſfies his iuſtice: this reſtores to God againe the honour that man had ſtolne from him: this yeelds to God that ſeruice which his greatnes requireth.

Tell me (O thou faint-hearted Chriſtian) whoſoeuer thou art, diſtruſting of the goodneſſe of God, if the ſhape and forme of Chriſt was ſuch that it was able to pacifie the eyes of ſuch cruell enemies, how much more forcible ſhall it bee, to pacifie the eyes of a louing Father? eſpecially when as he ſuffered all things which he ſuffered, for his honor and obedience. Make a compariſon of eyes with eies, and of perſon with perſon, and thou ſhalt eaſily perſwade thy ſelfe, that thou art more ſecure and certaine of the mercy of this father, if thou offer vntounto him ſuch a ſhape and figure of his ſonne, then Pilate was of the compaſſion of the Iewes, then, when as he bringing forth Ieſus ſhewed him to the people. Therefore in all thy prayers and temptations lay hold on this Lord for a ſhield, and put him between thee and thy God, offring him and ſaying: Behold the man: Behold (O Lord God) here thou haſt that man, whom thou ſoughteſt for ſo many hundred yeares, that he might be a mediator between thee & miſerable ſinners. Behold how thou haſt ſuch an excellent iuſt man, as thy goodnes required: thou haſt here one iuſtified according to the meaſure of our ſinnes: Therefore (O our defender) looke vponupon this my Lord, and looke vponupon the face of thine annointed. But alſo thou (O our Sauiour) doe not ceaſe to ſet thy ſelfe alwayes before thy fathers ſight for vsus. If thy louelove were ſuch that thou fearedſt not to yeeld thy members to the tormentor, that he might beat them, wreſt them, and teare them: let thy louelove alſo be ſo great, that it may not grieue thee to offer thoſe members ſo torne and rent to thy eternall father, that he being moued with the ſight of them, may forgiue vsus all our ſins, and receiue vsus againe into his fauour. Sée how Granatenſis calles thoſe Chriſtians cowards, that diſtruſt of the goodneſſe of God, now hauing ſo mightie, and louing, and forcible a Sauiour, to pleade their cauſe. To be accounted a coward in worldlie exploites, is the greateſt diſgrace in the world: and ſhall all Chriſtians, which are accounted ſouldiers, bee cowards in this neceſſarie and waightie matter of their ſaluation? Naie if euer courage were neceſſarie, it is here neceſſarie: and to bee cowardlie in other matters, it makes no great matter, ſo that here we be not cowards: lacke of courage here killes the ſoule; and loſeth all the goods wee hauehave, all the good works wee hauehave done. The fearefull ſhall neuer enter into heauen, but their portion ſhall bee in the lake.

But ſome obiect, that the gift of perſeuerance is not giuen to all: Granatenſis writes thus thereof:Gran. de orat▪ & med. veſp. 7. What kind of great merciemercy was it, that after he hauehave reſtored thee, being fallen, to thy former righteouſneſſe againe? beſides this, hee gaue thee grace, by the meanes whereof thou mighteſt not fall againe; and mighteſt ouercome thy enemie, and perſeuere in doing good. This is that former and latter raine, whereof the Lord ſpeaketh by his Prophet Ioel: Ye Sonnes of Sion be glad and reioice in the Lord your God, who hath giuen you a teacher of righteouſneſſe; Ioel. 2.23.and hee will raine vponupon you the early and latter raine as in the beginning, that is, he will preuent you with his grace, that the ſeeds of vertues may begin to grow in you, and his grace ſhal alſo ſtil continue and follow you, that thoſe ſeedes may waxe ripe and anſwere your expectation. Thus farre Granatenſis: where hee plainelie teacheth, that the gift of perſeuerance is ſo knitte to the gift of faith, euen as the former raine by Gods promiſe here in the Prophet, is to the latter. And this is euerie true Chriſtians comfort, which they learne alſo out of the Apoſtle, that God, who hath begunne that good worke of faith in them, will finiſh it, Phil. 1.6.euen vntounto the end. And out of the Goſpell, that When as our Sauiour loued his, which were in the world he loued them vntounto the end.

Pintus of the ſigne Taw, wherewith euerie one of the faithfull that ſhould bee ſaued was ſigned, writes thus: It is written in the booke of Exodus, Ioh in Ezec. ca. 13.that The Lord paſſed ouer and ſtroke all the first borne, beſides thoſe which were ſigned with the bloud of the lambe, &c. And Saint Iohn in the Reuelation ſayeth, that The Angell imprinted a ſigne in the forehead of Gods ſeruants, which ſhould obtaine euerlaſting ſaluation. And after, Saint Paul willing to exhort the Epheſians, who had imbraced true Religion, and now were become Chriſtians, that they ſhould not defile the excellencie of their ſoules, with the filth of ſinne, ſpeakes to them in this manner: Doe not make ſad the holy Ghost, wherewith ye are ſealed againſt the day of redemption: As though he ſhould ſay; Do not commit thoſe ſinnes, wherewith the holy Ghoſt, like a man vexed or moleſted, ſhould forſake you: cal to your remembrance how you were ſealed with it, in the day of your baptiſme. And our prophet Ezechiel ſaith, y^t they were onelyonly deliuered from death, which were marked with the letter Tau of the man clothed in linnen. All theſe in my iudgement come to one, and ſignifie one thing: for that ſame Lambe, with whoſe bloud the Iſraelites were ſigned, that they might bee ſaued, being without blemiſh and roſted with fire, whoſe bones were not to be broken, as the holy Scriptures doe teſtifie in Exodus, what doe they ſignifie, but Chriſt? &c.

And after: Hee is the Lambe of God, of whome Iohn Baptiſt ſayeth: Behold the Lambe of God, that taketh away the ſinnes of the world. He was inflamed with the fire of louelove, and roſted with the flames of moſt bitter torments, and was ſacrificed for vsus on the Altar of the Croſſe, that he might purge our ſins with his bloud, and that he might bring vsus vntounto the true land of promiſe. They which are not marked with his blood, they which hauehave not the memory of his death imprinted in their minds, beleeuing it, and repoſing all their truſt therein, as in our remedie: they which are not ſealed with his marke, which he in Baptiſme hath imprinted into vsus, which print is not in the ſubſtance of the ſoule, as in a ſubiect, but in the power thereof; cannot obtaine euerlaſting life.

And after; When as the letter Tau ſignifies a conſummation and end, as Saint Ierom ſaith, in the Booke of Hebrew names, and all the Hebrew letters hauehave their proper ſignifications; and when as Chriſt is the end, as that place ſayeth, which I hauehave euen now alleadged out of the Reuelation, and according to that which Saint Paul writes in the Epiſtle to the Romanes, Chriſt is the end of the law: it is plainly and manifeſtly concluded, that it is he wherewith wee ought to bee ſealed.

And after, hee alleadgeth Cyprian againſt Demetrius, who affirmes verie vehementlie, that This ſigne belongs to the paſſion and blood of Chriſt: And that he onelyonly ſhall be preſerued to ſaluation, who is marked with the blood of Chriſt. And after: There are ſome which by the letter Tau, doe vnderſtand the ſigne of the Croſſe; ſaying, that this letter in Hebrew hath the figure of the Croſſe, but they are greatly deceiued: for it is not like the Croſſe, being thus written …: Vnles they will ſay, that the Hebrewes changed the characters of their letters, and the old letters to hauehave remained among the Samaritans. For Saint Ierom ſaieth, that in his time the Samaritans vſed the Croſſe in ſtead of this letter: but in Saint Ieroms dayes the ſame Hebrew letters were, which are now. Thus farre Pintus: wherein hee plainelie teacheth, that all Chriſtians are to bee ſealed with a marke, that is, with the blood of Chriſt, and with the holie Ghoſt. And if they bee ſealed, then they are ſure of their ſaluation: for as Saint Paul ſaieth: The foundation of God ſtandeth ſure, hauing this ſeale, God knowes who are his. 2. Tim. 2.19. Ioh. 10.28. & 16.14.His ſhéepe hauehave all his marke: And he knoweth them: and no man ſhall take them out of his hands. And the holy Ghost (ſayeth our Sauiour) ſhall glorifie me, for hee ſhall take of mine, and ſhall ſhew vntounto you: he ſhall imprint Chriſts death and paſſion in the harts and minds of the faithfull. Secondlie, he makes that ſigne, not to bee an externall ſigne, but an inward ſigne.

But after hee addeth; Hee doeth not onelyonly ſeale vsus with the Sacramentall print, which can neuer be blotted out of the ſoule, but alſo with his grace, which may be blotted out, and loſt through ſin. But here hee goes beſides his Text; for both Ezechiel and ſaint Paul, and S. Iohn, Reuel. 7.2. mentions but one ſigne, & not two: and therefore that print of baptiſme, which he ſaith cannot be blotted out, is the grace of God. And S. Auſten and the beſt Diuines ſay; A Sacrament is an outward ſigne or ſeale of Gods inuiſible grace; Aug. Epiſt 23. & in Pſal. 77.ſo that the inward print of the ſacrament in the ſoule, is the grace of God by ſaint Auſtens iudgment; which inward print of the ſacrament can neuer be blotted out, ſaieth Pintus: And therefore neither can the grace of God be blotted out: and ſo the ſaluation of the faithfull is moſt certaine. And to ſaint Auſten agreeth alſo ſaint Paul: 1. Cor. 6.11.But ſuch like ye were in times past: but yee are waſhed, yee are ſanctified, yee are iuſtified in the name of our Lord Ieſus, and in the ſpirit of our God: here is both the outward ſigne, and the inward print of baptiſme; To be waſhed outwardly, and to be ſanctified, to be iuſtified by the Spirit of God inwardly. The ſame doctrine ſaint Peter teacheth, who ſpeaking of the arke of Noah: 1. Pet. 2.21.The type whereof (ſayeth hee) ſaueth vsus now, euen baptiſme, not the putting away of the filth of the fleſh: here is the outward element, which of it ſelfe is not auaileable, But the requeſt or prayer of a good conſcience to God: here is the inward print, or ſeale of the holie Ghoſt,Rom. 8.26. whoſe chiefe propertie is to teach the faithfull to pray, as they ought to pray. And here is that ſame leſſon repeated againe of ſaint Peter, which hee taught in the Acts; that, He that calleth on the name of the Lord, ſhall bee ſaued. Here is Thoſe pure hands which ſaint Paul alſo requires in prayer, Act. 2.21.which ſaint Peter calles a good conſcience. This is the inward print of baptiſme, by ſaint Peters iudgement. To this alſo agreeth ſaint Paul in another place; As many as are baptiſed, hauehave put on Ieſus Chriſt: here is alſo the outward ſigne:Galath. 3.27. and the inward print, the putting on of Chriſt Ieſus: here is the ſanctification and iuſtification of all the faithfull, whereof ſaint Paul ſpake before, which they doe receiue in their baptiſme.

And here firſt they which flatter themſelues, that they hauehave faith, and will doe no good works, doe deceiue themſelues. For if the holie Ghoſt bee imprinted in their ſoules; and if it be compared to fire of Saint Iohn, who ſaieth to the Iewes,Mat. 3 1…. that Afterward Christ ſhall baptize them with the holie Ghoſt and with fire; then it will ſhew it ſelfe; it wil ſhine by good works; it wil burne in charitie; it will worke through louelove.Gal. 5.6, Can a man carie fire in his boſome, and will it not burn and giuegive light? So is it as impoſſible to hauehave the holie Ghoſt in our ſoules, but it will inflame vsus with the louelove of our neighbours; it will make vsus ſhine in all good works; it will make vsus reprooue ſinne: and therefore the holie Ghoſt fell vponupon the Apoſtles in the ſhape of fiery tongues. Act. 2.3.And therefore Dauid ſaith, as ſaint Paul alſo alleadgeth him,2. Cor. 4 13. I hauehave beleeued, and therefore I ſpake. And our Sauiour;Luke. 12 49. I hauehave comen to ſend fire vponupon earth; and what will I but that it burne? Secondlie they are reprooued, which will not reade nor heare the word of God: the preaching of the word is called,2. Cor. 3.8. The miniſtration of the Spirit. God hath appointed meanes to obtaine all things; as plowing and ſowing to obtaine Corne: eating and drinking to ſuſtaine nature; ſtudie to obtaine learning: no doubt, as we cannot obtain any of theſe without theſe meanes which God hath appointed; no more can wée obtaine that other: therefore how greatlie deceiued are they, which thinke to hauehave the ſpirit of God without hearing the word; it is euen as though they ſhould think to hauehave corn without plowing; or ſtrēgth without eating; or learning without ſtudying. Oh that men would bee wiſe therefore, that they would bee as carefull to procure thoſe meanes which profit their ſoules, as they are thoſe meanes which profit their bodies. For their bodilie health to take the aire, they will climbe vp hils, they will walk by water ſides:Gen. 1.2. Pſal. 23.1. & 130.1. The ſpirit of God is caried on the waters of cōfort, the holy ſcriptures are thoſe holy hils, & the ſpirit of God blowes in them continually; be as carefull for y^e ſoule to be conuerſant amongſt theſe, as thou art for y^e bodie amongſt the other. When Peter preached, The holy Ghoſt fel vponupon Cornelius, Act. 10.44. & 8.29. Luke, 24.15.& vpō al that were preſent: when the Eunuch read, the holie Ghoſt ſent Philip a Schoolemaſter vntounto him: when the Apoſtles talked of Chriſt in their iourney, he was ſtraight waies in the midſt of them: Surelie if we would ſo occupie our ſelues, the ſame effects would follow euen now. The holie Ghoſt, if wée would diligentlie and humblie reade the ſcriptures, would not ſend Philip to vsus to bee our ſchoole maſter, but would come to vsus euen his owne ſelfe: as ſaint Iohn tels vsus:1. Ioh. 2.27. Now we neede not that any man ſhould teach vsus, for the holy Ghoſt himſelfe teacheth vsus.

But here Pintus will obiect, why then, ſhall all they bee ſaued, which are baptized? Surelie there is an inward and an outward baptiſme: they which are both inwardlie and outwardlie baptized, they which hauehave once put on Chriſt Ieſus, they which are ſealed with the holie Ghoſt; ſhall moſt aſſuredlie bee ſaued: but not all which are outwardlie waſhed; although wee are to ſaie with the Apoſtle,1. Cor. 6 11. Gal. 3.27. Ye are waſhed, ye are ſanctified. And again, as manie as are baptized, hauehave put on Chriſt Ieſus: This chriſtian hope wee ought to hauehave of all our brethren. The ſeale may bee applied to the waxe, and make no print: but that wee muſt referre to the ſecret iudgements of God. Wée muſt here ſaie: O Lord how vnſpeakeable are thy iudgements, Rom. 11.33 Iohn. 10.27.28and thy wa…s past mans finding out! My ſheepe (ſaieth our Sauiour) heare my voice, I knowe them, and they followe mee: I giuegive them eternall life, and they ſhall not periſh for euer, and no man ſhall ſnatch them out of my hand. The ſunne maie bee eclipſed, but neuer loſe his light: the faithful are the ſonnes of the ſonne;1. Theſ. 5.5. Mat. 14.31. They are children of light; Peter maie doubt and alſo be afraide, but hee cannot be drowned:Luk. 22.31. Matth. 8.24. Pſalm. 94 18. Sathan may fift him; but his faith ſhall not faile. The ſhippe euen wherein Chriſt is, maie be full of water, but it cannot ſinke, Dauids foote may ſlippe, but Gods merciemercy holds him vp: The fire maie bee couered with aſhes,Pſal. 116.10. & 30.6. & 8 9, 31. but at laſt it will burſt out, And Dauid will ſpeake with his tongue: God maie bee angrie with his ouer night, but io…e ſhall come in the morning. If Dauid ſeede breake Gods law, and do not walke in his iudgements, if they prophane his ſtatutes and keepe not his commandements: He will viſite their iniquities with a rodde, and their ſinnes with ſcourges, but his louing kindneſſe will he not take vtterly from them, nor ſuffer his trueth to faile. He hath ſworne once by his holineſſe, that he will not faile Dauid. The Apoſtles maie bee at their wittes ends, 2. Cor. 4.8.but neuer driuen to deſpaire. For that ſaying of the Prophet Eſay ſhal ſtand faſt for euer to Chriſts Church, and to euerie member thereof:Eſay. 54.7. For a moment in mine anger I hid my face frō thee for a little ſeaſon, but with euerlaſting merciemercy hauehave I had compaſſion on thee, ſaith the Lord thy redeemer: For this is vntounto mee as the waters of Noah: for as I hauehave ſworne, that the waters of Noah ſhould no more goe ouer the earth; ſo hauehave I ſworne, that I would not be angrie with thee or rebuke thee; that is, to deſtruction.

Ferus verie excellentlie confirmes this Doctrine,In cap. 19. Act. vponupon theſe words: If they had receiued the holie Ghoſt or no: Being about to ſearch out whether they beleeued aright or no, he enquires whether they had the chiefeſt fruit of faith, which is the holy Ghoſt. And the holy Ghoſt, though it be inuiſible, yet it doeth make manifeſt it ſelfe by many ſignes. This is a moſt ſure and euident argument of the holy Ghoſt, and of a true faith, the ſecurity of our conſcience. For the holy Ghost witneſſeth to our Spirits, that we are the ſonnes of God; not by nature, but by adoption and by the grace of God. It doeth alſo encourage vsus and make vsus take pleaſure and delight in God, and it makes vsus to ſtand and to truſt without any care or feare; as Iohn ſayth: We now know and beleeue the louelove that God hath towards vsus. To feele this louelove of God, is to be wel affected towards God, in praiſing of him, in giuing him thanks, and in beleeuing in him: And being iuſtified through faith, we are now at peace with GOD. What is better then peace? What is more excellent, or more to bee wiſhed for then peace with God? This is the chiefeſt and moſt excellent good thing in the world: as on the contrary, to hauehave God our enemy, is the greateſt euill in the world: as Cain had, whoſe ſinnes the Lord diſcouered; ſo alſo he brings to light al the ſins of the wicked, of whom the holy Prophet writes thus: I will reprooue thee and ſet thy ſinnes in order before thy face. And againe: Pſal. 49.I will diſcouer his ſhame, he is a vagabond and curſed vponupon the earth, and in his labours. But the Chriſtian hath peace: and what peace, I pray you is that? Heare what God ſaith by his prophet: I will heale all their ſorrowes and griefes, and I will louelove them freely: Eſay. 47.for mine-anger is turned away from them. If God forgiue ſinnes, who ſhall condemne vsus? If hee louelove vsus freely, what can the hatred of the world hurt vsus? If hee aſſwage his anger, what harme can the diuels malice doe vsus? So he ſayeth in Eſay: I will not be angry for euer, &c. This is our true peace: but from whence hauehave we it? Surely from no where elſe; but only by Chriſt. And hence he is called, The king of righteouſnes and of peace: As Melchiſedecke alſo, who was a Type of him, was alſo in times paſt adorned with theſe titles. He therefore that as yet lacks this foreſaid peace, truely cannot hauehave neither the holy Ghoſt, not a liuely faith.

And what elſe is this frée louelove, this forgiueneſſe of ſinnes, this turning awaie of anger, this Chriſtian peace, which euerie Chriſtian muſt hauehave, which hath receiued the holie Ghoſt, and hath a true and ſure faith, but the certaintie of his owne ſaluation?

And they anſwered, we hauehave not as yet heard whether there be any holy Ghoſt or no. Theſe frankely and freely, and very apparently bewray and confeſſe their ignorance, they hauehave not as yet heard, that the holy Ghoſt doth worke theſe things in the hearts of the faithful. And how many are there at this day, who hauehave beene a great many yeares Chriſtians, and yet neuer hauehave felt this peace of conſcience; when as it is the firſt and principall vertue of the Goſpell, to make quiet our conſciences. Ferus here complaines greatlie of the want of this peace; and ſhall wee not exhort all men then diligentlie to labour for it? They which hauehave not this quietneſſe and peace of conſcience, hauehave not as yet taſted the firſt droppe of the Goſpell?

Of the force of faith both in the receiuing of the holie ſacraments, and in the certaintie of our ſaluation, that leſſon of Granatenſis is worth the marking:De Euch. lib. 3. cap. 1. He that (ſayth hee) with all his ſoule and with all his ſtrength ſtriues to be purged from his ſins, and to be cured of all his faults, vites and imperfections, and to bee enriched with heauenly graces, and now from wandring after the vanities of this world, to returne to his beginning againe: let him ſo order and gouerne his life, that he may be fit verie often to receiue and be ſatiated with this moſt excellent Sacrament of the body and blood of Chriſt, and by this meanes inwardly to be vnited with our moſt glorious God; euen as if one ſhould droppe a droppe of vvater into a Tunne of Wine: ſo that if all creatures were gathered together, they could not find any ſpace or diſtance betweene ſuch a ſoule and God himſelfe. And although perchance a man doe not feele in himſelfe by and by this vnion, yet let him not be troubled in his mind: but with a moſt ſtrong faith let him beleeue Chriſt, who ſaith, He that eateth my fleſh, and drinketh my blood, abideth in me, and I in him. And how much leſſe he feeles God in himſelfe; ſo much more aſſuredly let him beleeue him: for then his faith ſhall be more perfect, and ſhall receiue greater rewards of God, if ſo be he doe as much as in him lyes. Thus farre Granatenſis. This is the nature of faith, to beleeue the word euen againſt reaſon, againſt ſenſe. The more lets and obiections which it ouercommeth, the greater Crowne it ſhall hauehave. And this is that which S. Paul ſaith: The iuſt man ſhal liue by faith, Heb. 10.38.but he that ſhal withdrawe himſelfe, hee that ſhall ſhrinke (as wee ſaie) and whoſe heart ſhall faile him, My ſoule ſhall hauehave no pleaſure in him. This faith wee muſt hauehave in all things, in the matter of our ſaluation, in receiuing of the Sacraments; as here Granatenſis teacheth vsus;Mark. 11.24. Iam. 1.6. Heb. 11.6. and in our prayers, as alſo our Sauiour and ſaint Iames inſtruct vsus: And without this faith, it is impoſſible to pleaſe God in any thing we go about.

Ferus of the certaintie of our ſaluation writes thus: O father, I will that thoſe which thou haſt giuen me, be with me, &c. All the Goſpelles are full of ſuch promiſes. And Saint Iohn plainly affirmes, that the Goſpell for no other end hath beene and is now preached vntounto vsus, then that we ſhould hauehave all theſe promiſes common to vsus, together with the Apoſtles.

And a little after:Fer. in cap. 1. Epiſt. Iouis. Our Apoſtles for this end preached the goſpell, that mens conſciences might be comforted, and that all Chriſtians might be knitte, and remaine ſo knitte faſt and vnited to God and the Church, that is, the ſociety and communion of the faithfull. Therefore he that teacheth to this end, that mens conſciences may bee made to doubt or troubled, and that the Communion of Saints may bee rent, and that men may be pulled backe from GOD and heauenly things, &c. ſurely he is not ledde with the Spirit of the Apoſtles. And here vvho ſees not, if vve ſhal pronounce ſentence according to this doctrine of Saint Iohn, how many of them, which thinke themſelues euen next to the Apoſtles, will be one day reiected for falſe prophets? Ferus maie ſeeme here to touch the pope for his doubtfull doctrine of ſaluation.

Philippus de Dies alſo of the certainty of our ſaluation,B. Dionyſ. Epiſt. 8. Phil de Dies Sum praed. Tit. amor Dei. erga hominem, Exod. 20. writes thus: Saint Denis in his Epiſtle very greatly extolling the louelove of God, ſaith: We dare boldly auouch this for truth, that God himſelf for the greatnes of his louelove is as it were euen beſides himſelfe (as we ſay) hauing a care of his creatures: and through louelove he abaſeth himſelfe from his high eſtate of Maieſty, that he ſhould be preſent amongſt all things. Wherefore alſo hee is called, A zealous God, that is, earneſt and feruent in louelove towards thoſe things, which are worthy to be loued. And this is his property, both to be the onelyonly thing which is to bee beloued, and alſo to bee louelove it ſelfe. The Kingly Prophet Dauid conſidering the excellency of this louelove of God towards man faith: What is man, that then art mindfull of him? or the Sonne of Adam, that thou viſitest him? In this place this holy King (as that wiſe learned man Euſebius notes) vſeth two meanes, that is to ſaie, (Enos and Adam) whereof the one was giuen to man, to ſignifie the wants and imperfections which the ſoule runnes into through ſinne; and the other, to declare the mortality and miſery, which naturally in his body he is ſubiect vntounto. For Enos is deriued of a certaine word that ſignifieth forgetfulnes: and ſo Enos is nothing elſe, then one that is forgetful or that lacks memory: and Adam ſignifies that which is earthly and mortal. This did ſo woonderfully amaze the holy prophet, that he ſaid. Who is man, O Lord, who being vnmindfull of thee, and offending thy Maieſty, that he ſhould be euer imprinted in thy memory? Doſt thou remember him, who forgets thee? Doeſt thou ſeeke for, viſit and louelove exceedingly him, that flies away from thee? A thing verily to be greatly woondred at, that God of ſuch infinit maieſty ſhould ſet his louelove vponupon ſuch a miſerable thing. Whereupon Saint Ierom expounds thoſe words of the diuine Pſalmiſt (Thou haſt done, Pſal 39. Beat. Ieron. ſuper Pſal.O Lord, thy manie woonderfull works, and in thy thoughts who is like vntounto thee?) on this manner: Thou haſt wrought, O Lord my God, many wonderfull things worthy of thy wiſedome and power; but of all other, this is the chiefe, thy very thoughts, in the fauour which thou yeeldeſt to men, in the louelove, wherewith thou loueſt them, in the helpe that thou affoordeſt them, and in the iuſtification which thou beſtoweſt vponupon them. Is not this of all other miracles the greateſt? that God ſhould louelove men ſo greatly, and ſhould thinke on them ſo earneſtly, that he ſhould ſay: Prou. 9.My delight is to be with the Sonnes of men. Truly this ſecret was made manifeſt onelyonly to the diuine hart that when as the moſt high God hath not communicated to the Angels his perſonall eſſence, and alſo the diuine properties which are in it: as the Apoſtle alſo conſidered, ſaying; Hath he taken vponupon him the Angels? who as farre as mans reaſon can iudge, would not perchance hauehave beene ſo vnmindfull of his benefits, but would hauehave beene more thankfull then men: when as I ſay, he hath not granted all theſe things to the Angels; yet he hath vouchſafed to communicate, to beſtow them moſt liberally vponupon vnthankfull and miſerable men. Of which vnſpeakeable louelove it comes, that the good things which he doth to vsus, he ſaith that he doth them to himſelfe.

Wherefore the Patriarch Iacob, amongſt the bleſſings of his Son Dan, being ſodainly turned to thinke of the Meſſias, ſpeaking vvith the eternall father, he ſaid: O Lord, I will looke for thy ſaluation: which the Chaldee paraphraſe expounds literally of the Meſſias: for Iacob being now about to die, did propheſie of Sampſon; which was to ſpring of the Tribe of Dan, and to ſaue the people of the Hebrewes, from the tyranny of the Philiſtines. But that hee might giuegive to vnderſtand that he ſhould not be the true Sauiour, being as it were rapt into a trāce, he breakes out into theſe words: O Lord, I wil looke for thy ſaluation; as though he ſhould hauehave ſaide; I will not looke for Sampſon, nor Gedeon, nor Iepthe, nor others, as though they were true Sauiours; but I will yet looke for the true Meſſias, which ſhall come, being the true Sauiour of the world. With ſuch & ſo ſtately a title, Simeon alſo named him ſaying: Luc. 2. Pſalm. 11….O Lord now thou letteſt thy ſeruant depart, &c. Becauſe mine eies hauehave ſeene thy ſaluation. The Kingly prophet alſo calles him ſo: And let thy merciemercy come vponupon me, O Lord, euen thy ſaluation, according to thy word: Chriſt is called the mercy of God; becauſe he is the beginning and foundation of all the mercies of God. For in this mercy, wherein the word became fleſh, all other hauehave their foundation. And therefore Saint Paul ſaith to the Epheſians; Epheſ. 1.In whome we hauehave redemption by his bloud, euen the forgiueneſſe of our ſinnes, according to the riches of his grace: And thy ſaluation according to thy word, that is, according to thy promiſe. In all theſe places, Chriſt our Lord, who is our ſaluation, is called the ſaluation of God; becauſe the eternall father, for the exceeding great louelove, wherewith he loueth vsus, he cals that his ſaluation, which is our ſaluation. Wherefore alſo the Prophet Eſay, ſpeaking in the perſon of God, ſaith; Eſa. 42.I hauehave giuen thee to be a light to the Gentiles; that thou maieſt be my ſaluation, euen to the vttermoſt parts of the earth. O bleſſed and praiſed be ſuch a God, who loues vsus ſo, that he calles our ſaluation, his ſaluation! Saint Paul alſo ſhewes vsus this louelove, ſaying: I beſeech you, 1. Theſ. 4.1.that you walke as you ought to walke, and to pleaſe God: for you know what commandements I hauehave giuen you by the Lord Ieſus: for this is the will of God, euen your ſanctification. Marke I beſeech you, what commandements theſe are, and what is this will of God? The former words did ſeem to require, that he ſhould hauehave added; This is the will of God; that you ſhould praiſe him, that you ſhould offer him ſacrifice; and yet notwithſtanding, hauing made that preface before, he addeth, that the will of God is Our ſanctification; which in truth is accounted one of the greateſt good things which man hath. Therefore (O my brethren) giuegive thanks to God, for this his ſingular louelove wherewith he loues you; for his will, and that thing which moſt pleaſeth him, is your profit and commoditie. This louelove wherewith the higheſt loueth vsus, he cals the coards, wherewith he drawes vsus vntounto him, when as he faith by the prophet Oſee, Oſe. 11.I will draw them with the coardes of Adam: that is, with what affection I made Adam their firſt parent holy, and created him in grace (as the interlmeal Gloſſe expounds it) with the ſame louelove, I will ſanctifie theſe; which he addes, expounding it, In the bonds of louelove, that is, with the affection of charity. Whereas another tranſlation hath, I wil draw them with the coards of men: that is, with the ſame louelove, that I bound vntounto me Abraham, Iſaac, and the other patriarches, I wil alſo ioine them vntounto me. Although Lira expounds it thus: With coards, that is, with benefites beſtowed vponupon them; which drawe the heart of man, and are certaine bonds of louelove. Saint Ierom expounds it otherwiſe, that is, I hauehave had a care of them, for the coards and bonds of louelove wherewith I hauehave bound Abraham, Iſaac and Iacob, vntounto me. Wo be vntounto vsus, if ſo be that we ſhall not be thankefull for ſuch ſingular louelove, as thoſe fathers were. Thus farre Philippus de Dies.

If this ought to bee the faith of all Chriſtians, and that they ought to hauehave this firme and moſt aſſured beliefe of the louelove of God towards them; and that not onelie the Scriptures, but the fathers doe teach them moſt manifeſtlie this excéeding great louelove of God towards them: who then will doubt of his ſaluation? To doubt, is plainlie to denie this excéeding great louelove.

And after of the louelove of Chriſt our redéemer, hee writes thus:Ibidem. Tit. amor. Chriſti Cant. 1 Whereas we reade in the Canticles: My beloued is to me a grape of Ciprus: another Text hath, My louelove is to me a cluster of Camphire. O heauenly and moſt fit ſimilitude! Alcamphor is a certaine Tree, whoſe gumme hath this property: that if a graine or a little of it be kindled with fire, and be put in a Lampe full of water, it will giuegive a moſt cleare and bright flame. It is a woonderful thing, that that flame ſhould not be extinguiſhed with the water, but that it ſhould burne and ſhine more clearely. This graine, and not onelyonly a graine, but a cluſter, is our Lord Ieſus Chriſt. For thoſe waters of the vnthankefulnes of his enemies, and thoſe waters of ſo manie and great torments, which entred in euen to his very ſoule, did not only quench his louelove, but cauſed it to gliſter & ſhine more brightly, while it ſhewed more manifeſtly his vnſpeakeable louelove, patience, mildnes, and liberality. When as euen the ſelfe ſame night, wherein he was betraid, he ordeined that moſt high myſtery of his moſt bleſſed body and bloud, and hanging on the croſſe, prayed for his enemies: Let vsus learne of this our heauenly maſter, to ſhew louelove to our enemies, and to hauehave in greater trauell and paines greater patience. Thus farre Philippus de Dies: Such a louelove muſt euerie Chriſtian beleeue, that Ieſus Chriſt hath towards him, that no waters in the world either of ſinnes or of vnthankefulneſſe is euer able to quench: and this, fleſh and bloud, and our ſpirituall enemie go, about to make vsus often forget. And therefore ſaint Paul prayeth for the Epheſians:Epheſ. 3.19. Iud. Ep. v. 21. that They maie know the louelove of Christ, which paſſeth all knowledge, and that they maie be filled with al the fulneſſe of God. And this alſo no doubt, Saint Iude meaneth in his Epiſtle, when as hee ſayeth: Keepe you your ſelues in the louelove of God.

Theodoret alſo writes thus of this matter:In ca. 8. ad Heb He cals heauen the vaile, &c. God hath promiſed the kingdome of heauen to all that beleeue in him: we hope for (ſaieth hee) thoſe good things; and we hold faſt this hope, as a ſure Anchor: for this Anchor beeing hid in the bottome of our hearts, will not ſuffer that our ſoules ſhould bee daſht hither and thither. And alſo by another mans hee ſhewes the certaine hope of our good things, and ſuch a hope as cannot be gaineſaid: Whither, our forerunner Ieſus is entred for vsus: for our ſakes (ſaith he) He became man: for our ſakes he gaue his body to be ſlaine, and hauing vanquiſhed and ouercome death, he hath aſcended into heauen, being the firſt fruits of them which ſleepe. And he hath giuen vsus here a greater confidence by calling him our forerunner: For if he be our forerunner, and hath aſcended for vsus, then we muſt needes follow him, and aſcend alſo.

And Baſill writes thus of euerie Chriſtian:In examer. Homilia. 5. Thou alſo ſhalt be like a fruitfull Oliue in the houſe of God, neither ſhalt thou euer bee depriued of thy hope; but ſhalt euer hauehave thy ſaluation flouriſhing in thee through faith.

Ambroſe of the certaintie of our ſaluation writes thus:Ambroſ. de Iacob & beat. v…t. cap. …. But thou feareſt the manifold chances of this life, and the deceits of the enemy; when as thou haſt God himſelfe to be thy helper, and his ſo great fauour towards thee, that he ſpared not his owne ſonne, for thy ſake. The ſcripture hath vſed a comfortable word, that it might declare the good will of God the father towards thee, who offered himſelfe wholy to die for thee. In that he was a father, he left nothing to himſelfe; he offered it all for thy ſake onelyonly, hee left not the fulneſſe of his deity. Conſider the louelove of a father, as concerning pity, hee hazarded the life of his ſonne: he drunke for thy ſake the ſorrowfull cuppe of one that is childleſſe, leaſt the price of thy redemption ſhould not hauehave beene paid. The Lord had ſuch an earneſt care of thy ſaluation, that almoſt he hazarded his owne, that he might gaine thee. Hee tooke vponupon him all our loſſes, that hee might place thee in heauen; that he might conſecrate thee with heauenly vertues. And hee addeth; Very miraculouſly he gaue himſelf for vsus al, that he might declare that he ſo loued vsus all, that he gaue his welbeloued ſonne for eueryevery one of vsus. For whom therefore hee that gaue that, which ſurpaſſeth all things, is it poſſible, that in him he ſhall not alſo giuegive vsus all things? For he excepts nothing, who hath giuen the Author of all things. There is nothing therefore, that we may feare ſhall be denied vsus; there is no cauſe, why wee ſhould doubt of the continuance of this bountifulnes of God towards vsus, whoſe goodneſſe hath beene ſo long in continuance, and ſo liberall towards vsus, that firſt he predeſtinated vsus; then hee called vsus, and thoſe whom he called, them he iuſtified; and thoſe whom he iuſtified, alſo he will glorifie. Can he forſake thoſe, whome he hath beſtowed ſo many benefits vponupon, euen till he crowne them? Amongſt ſo many benefits of God, ſhall we feare any of the wiles of our accuſer? but who dare accuſe any of thoſe, whom he hath choſen in Gods iudgement? can God the father, who hath beſtowed them, cal his gifts back againe, and diſmiſſe thoſe from his fatherly fauour, whom he hath adopted to be his children? But perchance thou feareſt leaſt that the iudge will bee ſeuere: conſider who ſhall bee thy iudge. To Chriſt hath the father committed all iudgement: can he condemne thee, who hath redeemed thee from death? for whome he hath offered himſelfe? whoſe life he knowes to bee the wages of his death? ſhall he not ſay, what profit is in my blood, if I condemne him whom I hauehave ſaued? Againe, thou conſidereſt him as a iudge, and not as an aduocate: can he pronounce ſharpe ſentence, vvho ceaſeth not to requeſt, that the grace of his fathers reconciliation may be beſtowed on vsus?

Here Ambroſe firſt teacheth, the excéeding great louelove that God hath towards his children, and that hee gaue his ſonne for euerie one of vsus: And ſhall not then euerie particular man embrace this ſo mercifull and gracious a gift in his owne armes, that is, by the faith of his owne ſoule? And laſtlie, the great aſſurance that euerie Chriſtian ought to hauehave of his ſaluation. Our Iudge is our aduocate, and ſhall wee feare the ſentence of condemnation?

The True Catholic, Tract · Section 3 · Chapter 5

p. 1505. Of the Certaintie of Saluation.

5. Of the Certaintie of Saluation.