Canterburys Doom, Branch 1 · Evidence 2 · Section 10
10. Paſſages deleted, That men may be Aſſured of their ſalvation, and that Aſſurance of it is attainable in this life.
IN Doctor Clerkes Sermons, page 93, inſtead of theſe words, was ſure of his ſalvation, the Licenſer hath put in theſe words, obtained ſalvation.
We find theſe clauſes deleted by the Licenſer in Doctor Jones his Comentary on the Hebrewes, Written copy, page 310. The Church of Rome introduceth a doubting ſaith; we muſt never be aſſured of the forgiveneſſe of our ſinnes. the favour of God, and kindneſſe of his Sonne, that is preſumption; yet the Scripture would have us come to God with aſſurance of faith; why doubteſt thou, O thou of little faith? he that doubteth is like the wave of the ſea.
Ibid. page 335. In this deſcription of faith, and the whole commendation of it, throughout this chapter ſay the Jeſuits, the Apoſtle knew not the ſpeciall forged faith of the Proteſtants, whereby theſe new Sectaries and their followers aſſure themſelves of the remiſſion of their ſinnes, that they themſelves ſhall be ſaved, yea verely even this ſpeciall faith is to be found in this chapter as before.
Secondly, all theſe heleevers did ſteadfaſtly beleeve they ſhould be ſaved, they all looked for eternall happineſſe, therefore they were aſſured of the forgiveneſſe of their ſinnes; for without remiſſion of ſinne there is no ſalvation.
Thirdly, the ſpirit cryeth in the hearts of all the faithfull, Abba Father; now they cannot call God father, if they be not perſwaded of their reconciliation by Jeſus Chriſt, and that their ſinnes are waſhed away in his blood; this ſpeciall faith of the Proteſtants hath ſure footing in the Word of God, and the doubting faith of the Papiſts is excluded out of Scripture.
In Maſter Wards Comentary on Matthew, theſe paſſages are wholly obliterated; Matth. 19. 29. ſhall inherit everlasting life.
Whether may we in this life be aſſured of life everlaſting or not?
Firſt, in this life, not onelyonly we may, but we ought alſo to be aſſured and certaine of everlaſting life, Urſin. de vita etern. qu. 7.Queſt. Anſw. 1.
Secondly, we may be certaine of it three manner of wayes (viz.) firſt, by faith, or by a full perſwaſion of the good will of God towards us; and ſecondly, by the beginning Anſw. 2.of true repentance, or by a full purpoſe and intent within us, to live according to Gods Commandements; and thirdly, by peace of conſcience, by a deſire of God, and by our joy and gladneſſe in him.
Thirdly, this certainty and aſſurance is grounded on ſure and ſtrong reaſons, viz. firſt the author of everlaſting life is unchangeable, even God himſelfe; ſecondly, Gods election Anſw. 4.is unchangeable; thirdly, Chriſt is heard in all things which he deſireth of his father; but he prayed that his father would ſave all thoſe whom he had given him; fourthly, Chriſt hath ſaid, That no man ſhall pluck his ſheep out of his hands, but he will give unto them everlasting life, John 10. 28. and Saint Paul ſaith, the foundation of God remaineth ſure, 2 Tim. 2. 19.
Ibidem fol. 176. Thou muſt come to a certainty of faith and grace; f. 324. to be made partakers of an infallible aſſurance of ſalvation, are deleted.
Ibidem fol. 240. in the written copy, before Queſt. 3. We ſhould labour for faith and the encreaſe thereof: Fourthly, faith is our ſeale and ſpirituall Unction whereby we are aſſured of pardon, reconciliation, adoption, juſtification, and after death, of glorification, 1 Cor. 1. 21. Now a weak faith cannot aſſure us of theſe, wherefore if we deſire to be certaine of them, we muſt labour to grow up and encreaſe in faith. Queſt. 3. Who are blame-worthy in this particular. Anſw. two ſorts of people, namely, 1. thoſe who neglect faith; and ſecondly, the Papiſts, &c.
Queſt. 1. Wherein are Papiſts to blame concerning the augmentation of faith?
Anſ. They are faulty in two things; negant fiducium, & certundinew fidei; they grant faith, but deny both confidence and certainty of faith; But of theſe conjointly and not apart, and that by divers degrees and ſteps: Now the queſtion here is concerning the paſſive, not active faith; Thirdly, the Papiſts being asked what this paſſive faith is which we give when we beleeve, doe in a manner make it no other then an hiſtoricall ſaith placing it wholly and altogether in the underſtanding credimus vera eſſe revelata, & promiſſa; atque a Deo justificari impium per gratiam, Coneil. Trident. wee beleeve that all the promiſes, and whatſoever elſe is affirmed in the revealed will, or written Word of God, are true, and that the wicked are juſtified of God by grace: But confidence (they ſay) is no part of faith; for fides eſt animi cer atudo de abſentibus, ſupra opinionem & infra ſcientiam. Thom. 22. & 4. 1. But we ſay that confidence and truſt is the chiefeſt thing in faith, yea, and that a particular truſt and confidence.
Object. 1. Againſt this the Papiſts object; it is no where written in Scripture that Peter or Stephen ſhall be ſaved, and therefore faith is onelyonly generall and not particular.
Anſw. 1. Firſt, all the godly regenerated and elected ſhall be ſaved; this is true, but very obſcure. Anſ. 2. Secondly, that Solomon, Iames or Iohn ſhall be ſaved we acknowledge it to be no where found in Scripture, neither doe we contend about it. Anſw. 3. Thirdly, whoſoever beleeves ſhall be ſaved John 3. 16. and therefore if Solomen, Iames and Iohn doe beleeve they ſhall be ſaved; Therefore it is of faith that it might be by grace, to the end the promiſe might be ſure to all the faithfull, Rom. 4 16 Yea, Abraham being fully perſwaded, that what he had promiſed he was alſo able to performe, verſe 21. it was imputed unto him for righteouſneſſe, verſe 22. Now it was not imputed to him only, but ſhall alſo be imputed unto us, of (with him) we beleeve on him who raiſed up Ieſ… our Lord from the dead, ver. 23 24. Where we ſee that all the ſpirituall ſeed of Abrahams faith ſhall be ſaved, that is whoſoever layes hold … on the promiſes of the Goſpell made unto the faithfull in Chriſt, and by a true and lively faith between them to be good and true in generall, and good and gracious unto him in particular ſhall be ſaved; yea we have a plaine place for the proofe of a particular faith in the Pſalme… where it is ſaid, he ſhall not be afraid of evill …ydings his heart is fixed trusting in the Lord, Pſal. 112. 7. but of this I have elſewhere more largely to treat.
Queſt. 9. Becauſe I ſaid that every one who by a lively faith layes particular … upon the promiſes of the Goſpel applying them unto himſelfe by the merits of Chriſt ſhall be ſaved, it may therefore be queſtioned, how or in what order our ſalvations wrought? Anſ. 1. Firſt God opened by a new way both the gates of heaven and hell Heb. 10. 20. Anſ. 2. Secondly, this new way he publiſhed and made known in his word, condemning all other wayes, read Rom. 1. 2. and 3. chapters, this is to be beleeved. Anſw. 3. Thirdly, in the Scripture the Lord exhorts us to adhere and truſt onelyonly unto Chriſt this new way, and to ſeek ſalvation in him, and to hope for ſalvation by him Heb. 3. 9. therfore this alſo is to be beleeved. Anſw. 4. Fourthly, God promiſeth ſalvation unto all thoſe who beleeve in Chriſt, and he is faithfull in all his promiſes yea he that beleeveth not God, will make him a lyar, 1 Joh. 5. 10. as though there could be any ſalvation by any other meanes then onelyonly by faith in Chriſt; and therefore Saint John … his Epiſtle, that thoſe to whom he writes may beleeve, 1 John 5. …3 there being no other way to come unto heaven, Acts 4. 12. We affirmed before, that the Papiſts deny, that there is any particular truſt or confidence in faith, or any certainty of faith, both which we condemne as errours in them; and therefore for the making good of this tax, cenſure no charge, I will propound two Queſtions, namely, Queſt. 1. How doth it appeare that there is any truſt or confidence in faith? Anſw. It appeares by theſe particulars, viz. Firſt, Saint Paul gives unto faith, ſtrength, certainty and a full perſwaſion, Rom. 4. 20, 21. Heb. 3. 6. 14. yea truſt and confidence, Epheſ. 3. 12. and Secondly; the phraſe to beleeve in Christum, in Chriſt, doth denote a confidence and truſt, Thom. Aq. 1 Pet. 1. 21. And thirdly, if the miraculous faith have confidence in its object (as it hath, 1 Cor. 13. 2.) then much more the ſaving faith in its. Anſw. 4. If the faith of prayer hath truſt and confidence (as it hath, James 1. 6. & 5. 15. & 1 John 5. 14. 15.) then faith hath particular truſt and confidence. And fifthly, the Papiſts in a manner or almoſt confeſſe thus much; for firſt, they ſay, that fiducia oritur a fide truſt and confidence ſprings from faith; and ſecondly, that therefore the ſafeſt courſe is to depend upon the mercy of Chriſt, Bellarm. Qu. 2. How doth it appeare that there is any certainty of faith? An. It appears evidently by theſe grounds, to wit, firſt, by the attributes given to faith, it is called foreign, the ſubstance, ground or confidence of things hoped for, Heb. 11. 1. and foreign, a confidence, and foreign, a bold aſſurance, Heb, 3. 6. 6. 14. and foreign, Heb. 10. 22. a full aſſurance of faith, quaſi plenis velis ad Christum, becauſe it carries us with full ſailes unto Chriſt, Illirious. And ſecondly, becauſe we are ſaid to know, 1 John 3. 14. & 4. 13. 16. Bellarmine anſwers hereunto, that to know, includes not certainty; but David ſhewes the contarry, Pſal. 16. 8. & 27. 5. & 125. 1. And thirdly, becauſe the holy Ghoſt teſtifies it, Rom. 8. 16. Gal. 4. 6. Rom 8. 38. & 2 Tim. 4. 8. and hence Saint John ſaith, that he who beleeves, hath the witneſſe in himſelfe, 1 John 5. 10. and therefore they are Butchers of mens conſciences, who deny and take away this aſſurance. And fourthly, becauſe this certainty of faith is plainly and cleerly taught in the word of God 2 Pet. …. 10. & 1 Pet. 1. 13.
In the ſame written copy, fol. 225. this whole pious, orthodox diſcourſe is purged out.
How may we know whether we are brought to Chriſt or not?
We may know it by theſe ſignes, by which we muſt ſeriouſly try and examine Queſt.our ſelves; namely, examine firſt, if we perpetually meditate of Chriſt, if we think upon Anſw.him day and night, if we be conjoyned to him in our hearts; then it is a ſigne that we are are brought unto him: Secondly, if we alwayes ſpeak of Chriſt, and that from the abundance of the heart, then it is a ſigne that we enjoy Chriſt, for a Veſſell ſendeth forth ſuch liquor as it hath within: Thirdly, if we alwayes depend upon Chriſt, flying ſtill to him as unto our only refuge, making him our Cornu-copia, and eſteeming him to be our Phyſitian, our Fountaine, our Righteouſneſſe, our Life our Light, our Vertue, our Way our Food, yea all in all, then it is a ſigne that we enjoy him. Fourthly, if Chriſt being awakened, anſwer and help us (as he did his Diſciples, Matth. 8.) if being called upon he heare us, then it is a ſigne that he is in us, and remaines with us; if we can confidently and truly ſay with David, I will call upon the Lord, and then I ſhall be ſafe, Pſal. 18. 3. it is an argument of Chriſts preſence. Fifthly, if we be filled with joy and comfort in our ſoules, it is a ſigne that we are brought unto Chriſt, i. e. if we rejoyce in the Lord, and againe rejoyce, Phil. 4. 4. delighting our ſelves in him, and in compariſon of him, thinking all other things as droſſe, Mat. 13. 44. &c. Phil. 3. 8. Mel in ore melos in aure, jubilium in corde, Bern. S. 1. Pet. 18. if he be honey in our mouth, and muſick in our eares, and a rejoycing to our hearts, then it is a good argument that he lives with us, and lodgeth within us, 1 Pet. 1. 8. Sixthly, if we have peace within, that is, firſt the ſpirit of God witneſſing unto our ſpirits that we are the ſonnes of God, Rom. 8. 15, 16. & 1 Iohn 5. 10. and ſecondly, the providence and protection of the Lord, ſecuring us from all want and danger, Pſal. 30. 7. Rom. 8. 28. & 1 Cor. 10. 13. and thirdly, we from this aſſurance caſting our ſelves boldy and confidently upon the Lord as David did Pſa. 11. 1. & 27. 1. 3. & 56. 4. 11. & 18. 6, 7. then we may be ſure that we are brought home truly unto Chriſt. Seventhly, if Chriſt rule and reigne and beare ſway in our hearts, 2 Cor. 10. 4. Col. 3. 15. and that firſt, obediendo, by enabling us to obey him, Iohn 14. 15. & 1 Iohn 2. 3. &c. and that with ſuch delight, that we think his yoke eaſie and his burden light, ver. 29. and alſo ſecondly, compeſcendo, by ſubduing our affections, and repreſſing and ſuppreſſing our luſts, enabling us to ſee and to be ſenſible of thoſe ſinnes that hang ſo faſt on, and cleave ſo faſt too, Heb. 12. 1. yea making us with the ſenſe of them, to cry out with Saint Paul, me miſerum, O wretched man that I am who ſhall deliver me, Rom. 7. 24. Yea, with the knowledge of the ſoare, giving us a knowledge of the ſalve, with the ſenſe of the malady, the fight of the remedy; and as thoſe who being ſtung with the fiery ſerpents, looked upon the brazen Serpent, ſo Chriſt with the ſight of our ſinnes, gives us a ſight of himſelf, our Saviour; and when we look upon our tranſgreſſions with horrour, then he turnes our eyes towards him for comfort 1 Cor. 2. 2. Irae impetum cohibet, ſuperbia tumorem ſedat, livoris vulnus ſanat, luxuriae fluxum reſtringit, libidinis flammum extinguit, ſitum avaritiae temperat, totius dedecoris pruriginem fugat, Bern. S. Cantic. And thirdly, unprimende, by engraving good affections in our hearts, and by infuſing the wine of grace into our ſoules, and comforting us by his ſpirit; Senſus reparat, virtutes roborat honeſtos mores vegetat, caſtas affectiones fovet. Bern. S. Cantic. Chriſt reviewes our faculties, coroberates our graces and vertues nouriſheth in us good affections, begets in our hearts good habits, and in our lives good actions, and ſo rectifies our converſations, that they become honeſt and unblameable before men: certainly, he that is thus governed by Chriſt, and enabled by him to ſubdue and ſuppreſſe all evill affections and is filled with good and holy deſires within, and obeyeth the Lord in his life and converſation, doth enjoy Chriſt, and is truly brought unto him, and therefore let us ſeriouſly examine our ſelves by theſe particulars.
What harme or errour was couched in theſe paſſages that they muſt be quite obliteterated, and not ſuffered to paſſe the Preſſe, tranſcends our capacities to apprehend, but onelyonly that they ſomewhat thwart the Papiſts.