THE CHRISTIANS TRIUMPH. Manifested By the Certitude of Salvation. Delivered In a Sermon at Pauls-Crosse on Trinity Sunday, the 15. of june. 1617. By NATHANAEL DELAUNE, Minister of the word of God at Saint sepulchres. And chaplain in Ordinary to the King's Majesty. LONDON, Printed by N. O. for john piper, and are to be sold at his shop at Paul's gate next Cheapside at the sign of the Crosskeys. 1617. To the most Reverend Father in God, GEORGE by the Divine providence, Lord, Archbishop of Canterbury, Primate and Metropolitan of all England, and one of his majesties most Honourable Privy Counsel, grace and glory be Multiplied. MOST REVEREND. OF making many Books there is no end. It is true. Eccles. 12.12. Because error in Doctrine, corruption in manners have no end. What surcease therefore from preaching, yea from writing, as long as heresy dares show show her face, and wickedness walk the streets? Many friends desired to renew their memory, and refresh their comfort in reading printed, that which once they heard preached. And after many delays, I was moved to satisfy their godly affection. Nevertheless experience shall find it true, that there is great difference between preaching, and printing; the tongue and the pen: as betwixt a quick, and a dead body: Yet laying a side the Action, which is the life of persuasion, I made no difficulty to wrap myself in dead letters, to help memory in those that were present, and to extend the benefit of God's word to others that were absent. And though the condition of my person be to low, to climb so high: and the form I have given to this mystical subject be to mean, to be presented to your Grace. Yet your manifold favours seem to challenge as due, and to draw from me this token of thankfulness, in dedicating unto your Grace this my first performance in so public a place. For you cheered me in my calling at my first coming over from France in the year 1611. and now you have renewed your favours in 1616. upon the sight of my testimonial certificates from the Churches and Synods of France, concerning my thirteen years service in the French ministery without spot or dis-reputation, and finally you have admitted me into this flourishing Church of England, in the which I received my first breathing. This small offering is no more in regard of my debt, then Stillicidium de situla, or Spicilegium de mess, much like the short measures of this age, wherein many debtors pay by the shilling what they own by the pound; as a shicle of silver, for a talon of gold. Yet this small and light sheaf, which this weak hand hath brought for the making up some of the bundle of God's harvest, shall by your Grace's acceptance become perhaps in reputation dear, and the barren soil itself, which brought it forth, shall by the continuance of your wont good aspect, be better heartened to bring forth hereafter Laetiorem segetem. So with my heartiest prayers unto God for the increase of happiness to your Grace's person, and to this Church, Act. 20.28. over the which the holy Ghost hath made you a supreme overseer. I humbly take my leave, and ever will rest, Your Graces in all Christian duties to be commanded, nathanael DELAUNE. The Contents of this Sermon. 1. A Preface. 1. from a point of wisdom. 2. from the excellency of faith. 2. The coherence. Where the question is decided, of what faith Christ speaketh, and the divers kinds. 3. The main doctrine. Of certitude of salvation against doubts. Where justifying faith is defined, and divided. 4. Against the Church of Rome. Whose Doctrine is laid open, with the Original, and state of this Controversy. 5. Part 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The truth confirmed. By this Argument. The prohibition of doubt, and nature of faith. 6. The grounds of this certitude. 1. God's mercies. 2. Christ's merits, etc. 3. The Word and Sacraments. 4. God's spirit and ours. 7. Perseverance certain. Because it is grounded, on God the Father. Son. Holy Ghost. 8. Part 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ob. 1. Against Certitude of faith. By testimony, out of the Old and New Testament. Ob. 2. Against Perseverance. By 1. Testimony from the Old, and New Testament. 2. Examples. 3. Reasons. 4. 9 Use. And conclusion. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Against Papists. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Against Hypocrites. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolation for the Weak. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exhortation to the Strong. A SERMON, Preached at Pauls-Crosse on Trinity Sunday, the 15. day of june. 1617. MATH. 14.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O thou of little faith, wherefore didst thou doubt? Preface. I RIght Honourable, Right Worshipful, and well-beloved in our Lord and Saviour jesus Christ. The Soldier is trained up at home, for war abroad: The Mariner provideth his Biscuit, ere he strike up sail: The Merchant assureth his wealth, and every Noble man his lands in the best fashion they can: And it is counted wisdom in all these to settle their temporal estate for the increase of their joy and happiness in this life. It is no less wisdom (beloved) in a Christian in time of peace to foresee the calamities of war; during Health to prevent Sickness; during Life to be armed against Death: that so assuring our spiritual estate before God, we may with greater courage fight the Lords battles; with greater boldness sail on this Ocean: with greater joy embrace the riches of God's mercies, pledges of that eternal inheritance reserved for his Saints in the Land of the living. To this end have I made choice of this Text, where Christ reproving Peter for his wavering, shall teach us to assure ourselves forever, saying, O man of little faith, wherefore didst thou doubt? II. Most glorious things are reported of thee O City of the living God, and what wonderful things do we hear of thee, O Christian faith? Thou art the Soul of our souls, for the just shall live by faith a Abbac. 2 . Thou clothest us with righteousness before God and man; before God, for the righteousness of God is revealed in the Gospel from faith to faith b Rom. 1.17. . Before man, for thou art a mother-vertue, faith working by charity c Gal. 5. . By thee Christ dwelleth in our hearts d Eph. 3. Rom. 3. . By thee we are reconciled to God, and justified before him. By thee we are sanctified, and our hearts are purified e Act. 15. . By thee we are saved f Eph. 2. . Without thee whatsoever is done, is a sin g Rom. 14. . Without thee none can please God h Heb. 11. . None can pray aright i Rom. 10 . None can hope for any good thing k jam. 1. . If we fight against sin and Satan, the Spirit and the Word must be our swords, but we must take up the shield of faith to quench all the fiery darts of the wicked l Eph. 6. . If we conquer, it must be by thy means, for this is our victory, that overcometh the world namely our faith. m 1. joh. 5 So that without faith, we are dead in sin, polluted in iniquity, odious to God and man. We lie open to all the wiles of Satan, and the world, and to all the judgements of God, temporal and eternal. III. And yet against this lively and justifying faith, the Church of Rome arms herself, troubles her brains, spends her wealth, wastes her strength, musters her men, gathers her forces, rears her battlements, as if there were no greater glory in the house of faith, then to be faithless, in the Temple of the LORD, then to be against the Lord, in the Land of peace, then to be in continual war. Therefore to discover the miserable condition of that Church, and our happy estate by reason of the Gospel, I have fixed my meditatiohs on this verse I have read unto you. Where Peter's slidings, shall make us stand fast, his sinking shall teach us to swim, and his doubting shall so confirm us, that willingly none of us will ever be guilty of this reproof. O man of little faith, wherefore didst thou doubt? And so I come to my Text. Coherence. FOUR After the miracle of 500 men fed with five loves, and two fishes. Christ constrained his disciples to get into a ship, Vers. 22. and to go before him unto the other side, while he sent the multitude away. That done, 23. he went into a mountain to pray. But in the evening the ship being in the midst of the sea, 24. tossed with waves, because the wind was contrary. Verse 25. In the fourth watch of the night, jesus went unto them walking on the sea. 26. The disciples seeing this were troubled, and said. It is a spirit, so they cried out for fear. But Christ assuring them, 27. And Peter for greater proof desiring to go unto him on the waters. 28 It was granted, and performed. 30 But the wind being great, Peter feared, and so sinking cried. Lord save me. 31 And immediately Christ stretched forth his hand, and caught him, and said unto him. O thou of little faith, wherefore didst thou doubt? And when he was come into the ship, 32 the wind ceased. Than they that were in the ship came and worshipped him, 33 saying, Of a truth thou art the Son of God. This is the Coherence, and issue of the History. So that Christ gave unto Peter a sufficient proof of his human and Divine nature. Of his human nature, by walking on the waters: for it was not a spirit. Peter knew that by his own experience, as Hierome observeth against Martion. Of his Divine nature, making the waters stiff as a pavement to walk upon. Thus Peter believing both, began well, but continuing not in the like zeal, nay, fearing more the winds and waves, than he trusted Christ's power, and word, so he sinks. But Christ in mercy saves him, yet in wisdom checks him, that all men might know this peril of drowning, proceeded not from want of good will, and power in Christ; but from want of faith in Peter. And therefore he said, O man of little faith, etc. The Question is. V diverse kinds of faith. Of what faith Christ speaketh, Divines distinguish faith with the Schools into fides quam, & fides qua credimus, a faith which, and an other wherewith we do believe. That is the Object and is in Scripture. This is the habit, or gift of God's Spirit, and is wrought in man. Again this faith, qua credimus, wherewith we believe, is Common, or proper. Common to good and bad, Elect, and Reprobate, as the Historical faith, the Temporary and Miraculous faith. The one Extraordinary, as the faith of miracles. The other two Ordinary. That which is proper to the Elect, is the justifying faith. They differ in their Object, and Subject. In their Object, namely the Word, for if the word be but a narration, than faith believing it to be true, is but Historical. If the word contain a promise and gift of grace in Christ, than the understanding apprehending it as a truth, and that with some joy, makes a temporary faith. But applying it to the heart by the spirit of Adoption, creates a justifying faith. And if the promise be to show forth Gods will and power, than it is a faith of miracles. In their Subject, for the one is in the understanding only, the other in the brain and heart; Nay it possesseth the whole soul, and comprehends all the other kinds of faith, as being the most perfect, I mean this justifying, lively, and saving faith, which receiveth Christ, and maketh us the children of God a joh. 1.1. . Now Christ speaks here of a faith of Miracles, which again is twofold, Active, or passive, Active, when a man by Christ's word and power is able to work a miracle, of the which Paul speaks b 1. Cor. 13. . If I had all faith, and were able to transport mountains, If I had not Charity, I were nothing. Passive. Paul seeing that man of Lystra had faith to be healed, he said unto him, Stand upright on thy feet c Act. 14. . Thus Peter's faith was passive, for he believed Christ had power to make him walk on the waters, and to save him when he did sink. It was Active in Christ, Passive in Peter, but fainting he is rebuked. O thou of little faith, etc. The Doctrine. Thesis'. VI Where Christ teacheth us, that it is with the soul, as with the body, both have their quames, and diseases. Therefore we read of a great faith, O woman thy faith is great d Mat. 15 , I have not found so great a faith no not in Israel e Mat. 8 . There is also a little faith, as in the Disciples. f Mat. 8.26 Why are you fearful, O ye of little faith? and here in Peter. O man of little faith g Mat. 14. . There is also a slow faith. O fools slow of heart to believe all that was foretold by Moses and the Prophets h Luk. 24. . But howsoever, Let us discourse of what faith we will, doubting is an enemy unto it, and therefore it is condemned in Moses, and Aaron i Numb. 20. , & in the disciples k Mat 8. , and here in Peter l & 14. , as you see, for this Doctrine will always hold true. That faith casteth out doubts, it being of the nature and essential property of faith to assure the conscience. To believe and doubt, is as fire, and water, light, and darkness, the spirit and the flesh, sworn enemies. And this is the scope I aimed at, namely to treat of the nature of faith, and specially of justifying faith, which is the principal. And it is defined to be: definite. a certain knowledge, and confidence of God's good will towards us in Christ, revealed in the Gospel, and wrought by the Spirit. The parts are two. First, Division. Knowledge with the assent of the mind. Secondly, Confidence with the consent of the will and heart. Object. The Object is God in Christ reconciling the world unto him, by this faith grounded on the Gospel. Property. The Property is Certiude, referred to both, knowledge, and confidence. Against Papists. VII. Romish abuse. And this is it I intent to prove against the Church of Rome, which erreth in both, as namely. In the genus, knowledge, by commending the blind devotion of implicit faith. And in the form, or difference, sc: confidence of the heart, by condemning it as presumption, & recommending doubts, as Catholic humility. And thus she hath obscured the counsel of the Lord, and falls into that curse, Woe be to him that calleth good evil, and evil good: light darkness, and darkness light, sweet bitter, and bitter sweet m Esa. 5. . For thus she establisheth the kingdom of Satan, and under show of godliness overthroweth the Gospel of Christ, the Kingdom of Righteousness. She is therefore an enemy to true justifying faith, without which there is no Church, no Christ, no salvation. Romish policy. Nay her Obstinacy in defending this doctrine of doubts, showeth she hath a further reach, sc: a Political plot to scrape up wealth. For knowing this great Babel of works and merits would, fall to the ground, this mass of error in the Mass, would be dispersed, these lucrative Indulgences, and cunning Alchimistrie, in changing lead into gold, would be lost as well art the art of Demetrius in making Temples for Diana n Act. 16. . And withal, that this fire of Purgatory would be soon extinguished, if this Doctrine take place in men's hearts. That a man through faith in Christ alone, may be assured of his salvation. Therefore she striveth with might, and main to strengthen this contrary aphorism of doubts, that it may be a spur to hasten Pilgrims to Rome, a mill to grind their where, and a bellows to blow their coals, that the Ecclesiastical Order being built upon the backs and bellies of the laics, those may sing whilst these weep, those laugh, when these lament, those fatten, when the faces of these are grinded through misery. In brief, that they may be assured of temporalities, whilst these doubt of spiritualities: that they may possess the earth, whilst they set others a working to seek the way to heaven. Hear is a wicked craft, to make Religion a bawd for the devils pleasures, to make doubts a running stream to refresh Avarice and Ambition. Therefore the Church of Rome is so diligent and earnest in decking, and setting forth this Helena, that she feareth not to say, If a man rest in the remission of his sins by faith in Christ alone, etiam ideo non remittuntur: that therefore they are not remitted; as if death could be found in life, and hell in heaven. Nay she knoweth that Certitude of salvation cannot agreed with justification by works, and therefore being fully resolved to maintain that former Doctrine for her gain and greatness, she will bend herself against this latter as her deadly enemy, and raise the Doctrine of doubts against this certitude of faith, as the Popes stirred up new Emperors against the old, that whilst they fight it out in a doubtful field, he may settle his Chair at Rome, and gain by other men's losses. And therefore this Church is not ashamed to confess, that the Romish Religion cannot give content to the conscience in life nor death. O jail of conscience! O sink of misery! Let him be of that Religion, who is an enemy to his own soul, and whose mind the God of this world hath blinded, Jest the light of the glorious Gospel of Christ, who is the image of God, should shine upon him o 2. Cor. 4 4. . As for us, knowing the jesuitical plots, that trouble all the world to build their own house. Let us take up the shield of faith, whereby we may quench all the fiery darts of Satan, and be able to stand in the evil day p Eph. 6. . The Original. VIII. This doctrine of doubts was often moved by heretics, When doubts first established. and answered by the fathers. But of late publicly confirmed by the Chapter of Trent, where ex profess, Italy and Spain met to establish all the Pope's errors, that they may not seem any way to be instructed by Lutherans, and Protestants. This therefore amongst other Errors, was approved by them, though contrary to Scripture, to the fathers, and to some of their own writers, as Ambrose Catharenus who then writ for the certitude of faith against Dom. a Soto, and Antonius Marinarius, then preached openly, We wholly draw our minds from any confidence in our own works, and repose our trust in the loving kindness and good will of our heavenly Father forever. They err not in the maze of mistrust, who have obtained righteousness through Christ, but they dare boldly say in the security of mind, peace of conscience, joy of heart. Abba, Father, and therefore, though heaven should pass, the earth consume to nothing, and the whole world should be dissolved, I shall erect myself towards him. And though an Angel from heaven should go about to persuade me otherwise, I should call him accursed. O the happy assurance of a Christian soul! Nay the Dominicans to this day are at variance with the jesuits upon this ground: so that we might well be dispensed to deal with them in this question, till they be agreed amongst themselves. But seeing the jesuitical opinion of doubts getteth ground of the others, and like a wildfire is blown abroad with the wind of Ambition and Avarice to consume our houses, and trouble our consciences; It is necessary every one should bring his bucket from the well of waters to quench this fire, and to blow his Trumpet, that this wall of jerico may fall before him. And this will I labour to effect by God's grace, and your Christian attention, after I have laid open the state of the question. State of the Question. IX. Which is this. The Church of Rome teacheth: That though a man apprehended Christ's merits by a lively faith in the Gospel, yet he may not be persuaded that his sins are forgiven him. He may hope the best of God's mercies, but he must stand in doubt of the fruition of them, quia fidei potest subesse falsum, there may some error lurk under faith, & spes potest fallere, hope may deceive: So than they accounted this doubting a virtue in faith, & no infirmity of the flesh, without which ornament faith is heretical, and because they see, that faith and doubting are contraries, they feign a general faith which doth certainly believe whatsoever the Gospel revealeth of Christ, and the Sacraments do seal unto the believer. But for the particular application to every conscience, that, they hold to be heretical, that cannot be, say they, without some particular revelation. So that in effect you see, their justifying faith is nothing else but Historical, such as the Devils have, fluttering in the air, and swimming in the brain, without sinking into the heart: Being then of the same nature, that those Universals, Reals, Nominals, in the Schools, and those Platonical Ideas amongst the Achademikes, they would turn Christian faith into a mere contemplation, or in steed of Christians make us turn Sceptickes. We must then oppose against this Doctrine of doubts, for the glory of God, the comfort of our consciences, & the preventing of the Romish yoke, Let us therefore take notice of this double error. First, of the mind. Secondly, of the will, for we confess, that there is in every one of us living in this militant Church, an implicit faith, and ignorance of particulars, & also too many doubts, distrusting Gods promises, but God forbidden we should allow of them, or hold them for virtues in our Religion. They are the fruits of the flesh, against which every Christian must fight, till he be finally conqueror with Christ in the heavens. And that this is so, we prove it Division. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is first affirmatively, confirming the truth, then negatively refuting whatsoever our adversaries can say against it. And first of the former. Part. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. X. The argument whereby I prove that a Christian aught to assure his understanding by knowledge, and his heart by confidence in God's mercies towards him in Christ, is taken. First, from the prohibition of doubts. Secondly, the nature of faith. Mat. 8. & 14. & 21.21. First doubts are condemned, Mat. 8. in the disciples, Mat. 14. in Peter, and Mat. 21.21. If ye have faith and doubt not. Rom. 4. Abraham commended for not doubting. He doubted not of the promise of God through unbelief, but was strengthened in faith. The words in the Original are emphatical. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mat. 14. , signifies to be driven here and there in our affections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Rom. 4. jam. 1. Mar. 11. , is opposed to faith, and signifies to dispute with ourselves. Luke c Luk. 12. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little faith, useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to hung in suspense, as a leaf that is driven with every wind. And therefore that which the Chapter of Trent, Dubitante conscientia laudat, tanque virtutem fidei, commends in a doubting conscience as a virtue of faith, that Saint Paul makes a sin d Rom. 14 , and therefore concludes that whatsoever is without faith is a sin. In the second place, Scripture expressing the nature of faith, useth these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. All which intimates unto us a certitude, for Example e Heb. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Faith is a substance of things hoped for, and an evidence of things not seen saith Paul. And f Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am persuaded, that neither death nor life nor Angels, etc. can separate us etc. For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day g 2. Tim. 1.12. . Let us therefore go boldly unto the throne of grace h Heb. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Let us draw near with a true heart in full assurance of faith i Heb. 10.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . In whom we have boldness, and access with confidence by faith of him k Eph. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Thus Abraham being fully persuaded l Rom. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that what God had promised, he was able to perform, etc. And having received the spirit of Adoption, we cry Abba, Father m Rom. 8. Gal 4. . All this continued style of Scripture teacheth that the nature of faith is to assure the heart, and cast out doubtings. Wherhfore Saint john saith often, n 1. joh. 3. We know that we are the children of God. That we are translated from death to life. By this we know we love him, when we keep his commandments. By this we know that he dwelleth in us, by his spirit which he hath given us. Therefore have I written unto you, that you may knew you have life everlasting, etc. These places are stones as the fathers speak, quibus lapidantetur heretici, wherewith heretics are stoned. They are as many smooth stones taken from the brook of Scriptures to strike this Goliath of Romish doubts in the forehead, and lay it groveling in the dust, to the great rejoicing of the LORDS host. Again, to what end is it said that faith bringeth Peace o Rom. 5.1.5. , and joy p & 14 Act. 8. & 10. Luk. 10. , for being justified we have peace with God and rejoice in afflictions. The kingdom of God, is Righteousness, Peace and joy in the holy Ghost. The Eunuch rejoiced, and so did the Centurion after they had believed, and Christ said to his disciples rejoice, that your names are written in heaven, etc. To what end I say, all this Peace, and joy? but to insinuate that faith assureth the conscience, and expelleth fear: and doubts: for where doubts reign, there is neither Peace, nor joy, no sound comfort nor rest, and therefore Christ reproveth Peter, sc: O man of little faith wherefore didst thou doubt? Ob. XI. I deny not, but that every believer is subject to doubts, nay I add more: where no doubts are, there is no true faith, as long as we carry about us this body of death a Rom. 7. . Ans. But this is it, I urge upon your faith, that these doubts are infirmities of the flesh, and not virtues of the spirit, and therefore we are to pray, and fight against them all the days of our lives. Amplified. When the eye of faith is dim, the eye of the flesh is too much opened, Ob. when we feel our miseries, more than God's mercies: when the Lord seems to stand a far off, to hide his face, and hold his hand in his bosom, and to be deaf at our cries. Than the Saints of GOD power out these doleful songs, My God, my God, why hast thou forsaken me b Psal. 22 ? Will the Lord absent himself for ever? will he show no more favour? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? doth he shut up his mercies in displeasure? c Psal. 77 Lord how long wilt thou hide thyself, and shall thy wrath burn like fire? The arrows of the Almighty are within me, the poison whereof drinketh up my spirit. The terrors of God do set themselves in array of battle against me d job. 6.4 . He teareth me in his wrath, who hateth me, he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me e job. 16.9 , strange words, not far from despair. Ans. But these are the conflicts, which the Captains of the Lords armies, & the most chosen children of his right hand sometimes endure, the Lions themselves sometimes roar with such passions; how, shall not the lambs tremble? If the souls of the perfect, which have been fed with the marrow of fatness, and have drunk of the fullness of God's cup have thus fainted for want of relief? much more the unperfet and weak consciences, which scarce have tasted how good the Lord is. All this is true, and cannot be gainsaid. But after a time the faithful gather strength again, and are heated at the Sunshine of God's mercies. They enter into the Sanctuary of the Lord, and there behold their infirmities with grief, and reprove themselves, because their feet was almost gone, and howsoever they say in their haste, that all men are liars, yet by leisure they repent of it: and so job after his doubts, is strengthened by faith, and faith, I know that my Redeemer liveth. Though he kill me, yet will I trust in him f job. 15. & 19 . And David checks his soul, Why art thou disquieted within me? hope thou in God g Ps. 42.11 . The Apostle pithily expresseth our meaning, haesitantes, sed non prorsus haerentes, staggering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but not wholly sticking h 2. Cor. 4 . So that at last faith doth overcome these doubts, and triumpheth ever over death, saying, O death where is thy sting, O grave where is this victory i 1. Cor. 15 ? Nay under the thickest clouds, she beholdeth some beams of God's mercies, in the shadow of death, she embraceth life, in the pit of despair she casteth the anchor of her hope in the bowels of God's compassions, and being cast down by the flesh, she is raised by the spirit, that she may say with Paul, Who shall separate us from the love of Christ k Rom. 8 ? For as the springs are dried up in a hot Summer, Simile. and the trees are without leaves in a cold winter. As the Sun is hidden with a cloud: the Stars with the Sun, and the Fire with the ashes. As in a Sound the actions of life appear not. So in the heat of God's wrath the cooling waters of his grace are dried up: In the winter of our afflictions, our faith lieth hid in the ground without leaves, flower or fruit. The clouds of God's indignation do hide the beauty of his face, whereby we should be comforted. The brightness of his Majesty obscureth the lights of our persons, & the sparks of grace lie hid under the ashes of our crosses: Being in this sound, and sleep, we are liker dead, then living men. But wait a while, than comfort will come again, and faith will conquer, and bud forth, repentance will yield her fruits, and charity will shine bright to our comfort, and God's glory. For in a moment have I hid my face from thee, but in great mercies will I gather thee. The mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy one thee l Esa. 54. . Nay even against sense and reason faith layeth hold on God's mercies, as Christ did, saying, My God, my God, etc. And when the Devil tempteth, the world allureth, the flesh yieldeth, than faith resisteth. And if our faith were perfect, we should not doubt at all. And without this certitude, faith is but a mask, and the believer but an hypocrite: and therefore, Christ saith to Peter. O man of little faith, etc. The Grounds. XII. The Grounds Grounds. of this certitude are not our merits or works. For what can we merit of God, that cannot challenged a pecce of bread as our own without God's grace and gift? and to whom God saith in his law, that he showeth mercy to a thousand generations, even then when we love him, and keep his commandments? This sandy ground of works, is it whereon the foolish Romanists have built the houses of their consciences, and therefore when the winds of God's wrath do blow, or the waves of temptations beat against them, they cannot stand as they confess it. Their houses fall, and the ruin is great, so that their Religion cannot afford them any sound comfort in life nor death. But we like wise men (so called by our Saviour, Mat. 7. Math. 7. ) have built our house upon a Rock, that cannot be moved, nor sapped, namely, the Rock, of 1. God's mercies, 2. Divis. Christ's merits, and efficacy, 3. The Word and Sacraments, 4. The testimony of God's Spirit, and ours. Part 1 XIII. For when we endeavour to settle our consciences, Mercy. and assure our salvation, we go out of ourselves, knowing that in our flesh their dwelleth no good thing b Rom. 7. . And we do fix our faith in the bowels of God's mercies, from whence the day star from one high hath visited us c Luk. 1. . And so anchoring our hope within the vail, where Christ is, we say unto God in our Prayers. Behold we are miserable sinners, and who more miserable than we, we are misery itself: and thou art merciful, & who more merciful than thee, thou art mercy itself. Do then thine office, O Father of mercies, and take away my miseries, for thine own names sake. Thou hast done it to others. To David a murtherour, Solomon an idolater, Manasses a sorcerer: To Peter that denied thee, Paul that persecuted thee, and to many of the jews that crucified thee; why then do it unto me, who am a man, as they, a sinner as they, thine enemy, as they were. For thou art always the same d Ps. 102 : Thou art the Lord, and art not changed. If Satan object, Ob. knowest thou not that God is just, and that f Exod. 34. & 20. He will not hold the guilty, as not guilty, but will punish the iniquity of the fathers upon the children, to the third, and forth generation, thinkest thou that God can deny himself? Answ. Not Satan, I do not think so, I do not think so: But rather I acknowledge that God in his wisdom hath so tempered justice and mercy, in Christ, that both have their full accomplishment to God's glory and our salvation in him. And this is the second ground of my confidence. Part. 2 XIIII. Namely Christ's merits, For God hath made him, Merits. that knew no sin, to be sin for us, that we may be the righteousness of God in him a 2. Cor. 5. . For he hath borne our sorrows, and through his stripes, we are healed b Esa. 53.3. . He died for our sins, and rose for our justification c Rom. 4.25. . He hath freed us from the curse of the Law, being made a curse for us d Gal. 3. . And so he hath redeemed us by his blood out of every tribe, and tongue and nation e Reu. 5 9 . Ob. And you need not say, This is true in general, but may not be applied in particular. Ans. For whatsoever Christ did, he did it for us. And without this particular faith, Christ's merits would be no more beneficial to me, Simile. than a feast to him that cannot enjoy it, than a potion to the sick, and a salve to the wounded being not applied. To us a child was borne, to us a Son was given f Esa 9.5 Luke 2. . He was our Emanuel g Esa. 7. . God with us: And was made of God his Father, our wisdom, justification, sanctification, and redemption h 1. Cor 1. . Ours I say, seeing we are his people, for he was called jesus, that he might save his people from his sins i Mat. 1.2 . He saved Us, I say, seeing we are penitent sinners, for this word is certain, and worthy to be received, that Christ came into the world to save sinners k 1. Tim. 1 . Us I say, seeing we groan under the burden of our sins. For he crieth, Come unto me all you that are loaden, and I will refresh you l Mat. 11. . You, saith Christ, that are my sheep, for my sheep hear my voice and follow me, and I will give them eternal life m joh. 16 . And I may not doubt of Christ's Merits, seeing they are sufficient. Nor of his efficacy in applying them by this Spirit, seeing all power is given him in heaven and in earth. Nay he maketh Intercession for us, and we know that his Father heareth him always n joh. 11 Heb. 4. . Seeing then we have such a high Priest jesus the Son of God, who hath pierced the heavens in our name, and there prepareth us a place, having accomplished on earth all his fathers will concerning our salvation. Let us hold fast our profession, and let us go with assurance of faith to the throne of grace, that we may obtain mercy, and find grace to help in time of need. If any one yet doubt, may we not rebuke him as Christ did Peter, saying, O man of little faith, etc. Now whatsoever hath been delivered touching Gods mercies, and Christ's merits, that is, of God's good will towards us in Christ, we have learned it out of God's Word, which is the external object of our faith. XV. Word and Sacrament. And this is the third ground of our assurance, namely the Word of God: Not the Law, but the Gospel, to speak properly. The promises revealing Gods will in Christ: Therefore not Legal, but evangelical. The Gospel speaks but in general, Ob. therefore your faith can be but general, and you have need of a particular revelation to assure your conscience by a particular faith. Answ. I answer, that as a Rom. 4 Abraham, b joh. 20 Thomas, c Gal. 2 Paul, d 1. joh. 3 john, did apply unto themselves the promises of God by a particular faith; so aught we to do. 1. For what they did, was not by a special revelation, but by the Spirit of Adoption, and the nature of a true justifying faith common to all the Elect. And therefore they speak in the plural number in the places alleged. And Paul saith, of Abraham, Rom. 4.23.24. That it was not written for him alone, but for us also, to whom faith shallbe imputed for righteousness. And Christ said of Thomas, joh. 20. Because thou hast seen thou hast believed, blessed are they that have not seen, and yet have believed. Whence appears that neither Abraham, nor Thomas, nor Paul, nor john, in assuring themselves, & applying Gods promises to their consciences, did any thing extraordinary, but that which is required of every believer to be saved: for we have the same spirit they had e 2. Cor. 4 , though not in the same measure. 2 Again. Though Christ in his Word speak not to every one of us, in particular, as he did to the sick of the palsy. Cofide fili; be of good cheer my son, thy sins are forgiven thee f Mat. 9 . And to the woman, Thy faith hath saved thee, go in peace g Luk. 7 . Yet the indefinite propositions of Scripture are equivalent with a thousand particulars. 1 Therefore when we hear, That he which believeth, shall not perish h joh. 3 . That he which calleth upon the name of God shallbe saved i joel. 2 . That Christ came to save sinners k 1. Tim. 1 , to heal the sick l Mat. 9 , free the captives m Esa. 61 , refresh the weary n Mat. 11. , satisfy the hungry o Math. 5 john 6. , To quicken the dead p Eph. 2. , save what was lost, To save his people q Mat. 1. , his sheep r joh. 10. , those that were given him s joh. 6. ; that morn t Esa. 61. , in Zion, & are of a contrite u Ps. 51. , poor x Mat. 5. , and humble y Esa. 57 spirit. And many such like comfortable sentences in Scripture. 2 The sanctified conscience will draw the Assumption. I know I am such, I feel it, as well as I can feel, I live, see and walk: for nature is not more powerful to persuade me that I live as a man, than grace can be to assure me that I live as a Christian. 3 Therefore faith will make the conclusion of this Demonstration, and say, I shall not perish, but I shall live for ever, for the mouth of the Lord hath spoken it. Heaven and earth shall pass, but one jot of God's word shall not pass without his full accomplishment z Mat. 5. Luk. 21. . And to what end else all our Christian meetings? Doth not the Minister stand in Christ's room; threatening and promising, instructing and rebuking, planting, and rooting out, building and destroying, loosening and binding, opening and shutting, as having the keys of heaven. Doth not he speak sometimes in general. Believe, and repent, and you shallbe saved, but sometimes in particular, as Paul to the Centurion, Act. 10. and Nathan to David. Tu es homo, Thou art the man, and Christ to Peter. Simon dormis? Peter sleepest thou? Mar. 14. And therefore salvation is of faith, that the promise may be sure to the whole seed a Rom. 4. . Not sure in general, but to the seed in particular applied. Sacraments. And to what other end, the administration of the Sacraments? doth not the Pastor apply the signs of Baptism, and the Lords Supper, and every child, or believer receive the same signs, with this use and relation, that as truly as they are made partakers of the one, so truly they receive the other to the increase of faith, and assurance of salvation? And therefore. Circumcision is called the seal of the righteousness of faith b Rom. 4. . And those that are baptized have put on Christ c Gal. 3. . And Christ saith to his disciples. Take, eat, this is my body, which is given for you d Mat. 26. . The name of the thing signified is attributed to the external sign, to assure us, that in believing we shallbe as certainly made partakers of all Christ's merits; as by taking with the hand, and eating with the mouth we enjoy the terrestrial elements for the preservation of this temporal life. Now every Christian knoweth he doth believe, by the root, groat, and fruits of his faith. By the root, because it proceedeth from the spirit crying in the heart, Abba Father, and is grounded upon the pure word of God. By the groat, because it is nourished by the same means, it was conceived in our minds and hearts, as the child is nursed with the same blood he was first conceived. By the fruits. For his heart is towards God as the dry land e Psal. 143 . As the heart panteth after the water brooks, so panteth his soul after his God f Psal. 42. . O when (saith he) shall I enter, and present me before thy glorious face, even in that house, whereof thou art the Master builder, and not man? O who shall deliver me out of this body of death g Rom. 7. ! I desire to be dissolved, and to be with Christ h Phil. 1. . O when shall I say with Simeon. Now lettest thou thy servant departed in peace i Luk. 2. . And yet, nec pudet vivere, nec piget mori. I am neither a shamed to live, nor grieved to die. If it be thy will, O Lord, I should live to serve thee, thy will be done. If thou sayest to my heart, seek my face, I will answer, I will seek thy face, O my God k Ps. 27.8. . If thou sayest, Do my will, I will answer, Here I am come, I take a delight to do thy will, O my God. Thy laws are written within me l Ps. 40.7. . My heart is disposed, O my God, my heart is disposed, I will sing, and give praise. Awake up my glory, awake psaltery and Harp, I will praise thee amongst the people, I will sing unto thee amongst the Nations m Ps. 57.8. . Thus the root, groat, and fruits. The disposition of the heart, the obedience of life, the petition of the lips, with the desire of death to glorify God, are evidences of my faith, and that in truth I have applied the Gospel to my salvation. And therefore the mercies of God, the merits of Christ, and the truth of the Gospel shallbe sure grounds for my faith to build upon. And if any yet doubt, we may say unto him, as Christ to Peter. O man of little faith, etc. But in comes Bellarmin with his. Ob. Bell: de Iustif:: l. 3. cap. 8. Nemo tenetur, nec potest, nec expedit; Not man aught, or can, or may so assure himself. Ans. (Beloved) hold this for one of the greatest lies, that ever came from Rome. What? that no man is bound to have that which God commandeth? That none can have, that which God promiseth? that none may have that which he giveth? who will not hold him for a liar, that publisheth such untruths? 1 As often as God cammands us to believe in the Gospel a Mark. 1. . To ask in faith b jam. 1. , And condemneth doubtings c Mat. 21. : so often doth he command us to apply in particular the remission of our sins. For, I do prove that the faith required in the Gospel is a particular, not a general faith, a justifying, not an historical faith. 2 Again, as often as God promiseth to hear such prayers, so often he promiseth to grant us this particular remission of sins. 3 And lastly, as often as the Gospel is preached, so often this particular faith, and remission of sins is granted unto the Elect. This being the difference between the Law, and the Gospel. That the Law commandeth and showeth our duty, but giveth not power to perform it. The Gospel in commanding giveth the ability, power, and effect, to believe and obey, whereupon it is called the Ministry of the spirit d 2. Cor. 3 . Therefore I conclude, that either a man may be assured of his salvation resting upon these forenamed grounds, or else God's mercies are changeable: Christ's merits and power in-sufficient; The Word is a fable. The Sacraments are false seals: But cursed be he that saith and believeth this. Therefore Anathema, Anathema, to the Church of Rome, that saith a man aught not, nor cannot, nor may not, assure himself in particular of the remission of his sins, and of life everlasting. XVI. Part. 4. God's Spirit and ours. The last ground for the assurance of our salvation, is the testimony of the spirit of God, and of our spirit. The holy Ghost witnessing to our spirits that we are the adopted sons of God a Rom. 8. . And that after this manner. Because we are sons, God the Father hath sent the Spirit of his Son in our hearts crying. Abba Father b Gal. 4.4. . Thence we conclude, that we are the sons of God, and therefore heirs of God, and coheirs with Christ c Rom. 8. . Because our hearts are moved to cry with confidence unto God, as unto a Father, and this spirit of prayer, and of faith, is given only to the sons of God. 2 Now when our spirits being sanctified, are enlightened with this faith, and our consciences purified from dead works, than even our spirits can witness with the spirit of God within us, that we are the children of God, and therefore shall not perish, because this faith, and repentance bringing forth good fruits are given only to the elect, to Gods chosen sons and daughters. Hence the Holy Ghost is called a seal d Eph. 1.13. & 4.30. . Yea were sealed with the Holy Spirit of promise, which is the earnest of our inheritance. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. It is also called, A pledge, an earnest penny. For God who hath sealed us, hath given us the earnest of his spirit in our hearts e 2 Cor. 1.2. . This seal, this earnest penny are notes of the assurance of our hearts, where the Holy Ghost dwelleth as in his Temple. And now if our Conscience naturally is instar mill testium, as good as a thousand witnesses: how much stronger is it to persuade us, being sanctified by the spirit of truth f Ioh 14. and 36. . And thus in the Law, under the witness of two or three, every thing was confirmed, and ratified. Now we have four witnesses unreproovable: two external, the Word and Sacraments: two internal, the Spirit of God, with our spirits. Therefore either my conclusion is true, That a man may assure himself of his salvation, or else the premises are false. But cursed be he that saith, God is not constant in mercy: Christ is not of sufficient will and power to save; The Word and Sacraments, are false badges. The Spirit of God, and our spirit are false witnesses. Therefore Anathema, Anathema, to the Church of Rome, that teacheth a man may not be assured of his salvation. Of perseverance. XVII. But the Romanists say, Though now you may be assured of God's favour, Of our perseverence. and of your salvation, yet you cannot be assured to continued to the end: For the way to heaven is long, tedious, very hard to keep. Multa cadunt inter calicen supremaque labra. Many things fall between the lip and the cup, and therefore you cannot be assured of your salvation. I answer, Ans. He that giveth this good beginning for his own names sake, will perfect the workmanship of his fingers, for his glory sake. The plant which the Father hath not planted shallbe rooted out a Mat. 15. Therefore that which he hath planted shall never be rooted out. That which he builds shall never be thrown down: Therefore the just is like the tree planted by rivers of waters b Psal. 1. . Like the green Olius tree in the house of the Lord c Psal. 52. . Like the Palm tree, or like the Cedars of Lebanon d Psal. 92. , and like unto the mount Zion, that cannot be moved e Ps. 125. , and therefore he is persuaded f Rom. 8. , that neither high nor low, things present, nor things to come, can separate him from the love God beareth unto him in Christ. The Grounds. XVIII. The Grounds. And the grounds of this perseverance, are not our merits or works: for that is the reddiest way to assure our damnation. If we should any ways trust in ourselves, we could not stand one moment. Thus we should fall away totaly, and finally, as all hypocrites do. But the foundation of our perseverance, is God, the Father the Son, and the Holy Ghost. Part. 1 The Fathers, 1. love. 2. decree, 3. promise. 1 His love, for saith he, I have loved thee with an eternal love. Therefore have I prolonged my kindness unto thee a jer. 31.3. . Love I say so great: That he hath given us his only Son, b joh. 3. etc. and therefore he will not deny all other things with him c Rom. 8. . Ob. If we be surprised in some fault, He will visit our tansgressions, and chastise us with stripes; Answ. but he will not take away his loving kindness from us for ever d Psal. 89. Nay, he will rather sand us a Nathan to reprove us, as he did to David e 2. Sam. 12. . Or look upon f Luk. 22.6 us, as Christ did one Peter. And though we fall, yet shall we not be utterly cast down, for the Lord upholdeth us with his hand g Psal. 37. . Otherwise he were not a true, and heavenly Father: seeing he hath the will and power to make us such as is fitting, by taking away our stony hearts h Ezech. 36. . 2 And it must be so, because of God's decree. His knowledge is certain, his will is just, & power infinite. Therefore the foundation of the Lord is sure, having this seal, GOD knoweth who are his i 2. Tim. 2. . Therefore the false Prophets, and false Christ's with their lying miracles would seduce even the Elect, if it were possible k Mat. 24. Though Marie Magdalin have seven devils. Peter deny Christ; Paul persecute him. Yet not one of them shall perish, because those that he hath predestinated, he hath called; and those that he hath called, he hath justified; and those that he hath justified, he hath glorified l Rom. 8. . The future glory of the Elect, is as certain, as if it were passed. And hence ariseth this confidence. He that hath begun this work in us, will perfect it, till the day of the Lord jesus m Phil. 1.9 . And thus the doctrine of predestination is so far from shaking the faith and hope of our salvation, as that rather it doth confirm it, as the principal ground thereof. 3 Now God will be justified in all his works, and therefore he will perform whatsoever hath proceeded out of his lips. God is not a man, that he should lie, neither the Son of man that he should repent: hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good n Numb. 23. ? I will (saith he) give them one heart, and one way, that they may fear me for ever: I will make an eternal convenant with them, that I will not turn away from them to do them good, but I will put my fear in their hearts that they shall not departed from me o jer. 32. . And this promise of the new Covenant is not conditional, for so none should be saved, if GOD should wait for our faith, and perseverance, but it is absolute, proceeding from his free grace. Part. 2 Again, this perseverance is grounded on Christ's merits, and power. And therefore (saith he) whatsoever my Father giveth me cometh unto me, and I will not cast him out, but I will raise him again, and give him eternal life a joh. 6. . No man shall take my sheep out of my hands, for my Father which gave them me, is stronger than all, and no man can take them out of his hands b joh. 10. . To this end he Prayed for Peter c Luk. 22. , and for Us d joh. 17. , and was heard e joh. 11. . And who would suffer one of his members to be cut off, if he could otherwise prevent it? And hath not Christ bought us at a high rate, with his precious blood f 1. Pet. 1. ? And think you he will lose, that which hath cost him so dear? Part. 3 Last of all: This perseverance is grounded on God's spirit: for (saith Christ) he shall devil with you for ever g joh. 14. . And he shallbe the earnest of your inheritance, until the redemption of the purchased possession h Eph. 1. . Hence it is compared to a spring of water i joh. 4. . And as you have heard, to a seal, or earnest penny. And all this in truth k joh. 16. , for he cannot, and will not deceive us. Therefore, either this Conclusion is true. That we may be assured of our perseverance in faith, and love, unto the end of our full redemption, or else these premises are false. But cursed be he that saith, God is no sure ground for us to trust upon. His love is variable, his will changeable, his promise deceitful. Christ's merits are made void by our sins, his arm is too short to deliver us, and his prayers are neglected. The Holy Ghost is a false messenger, a counterfeit seal, and a troublesome host: for if this were so, the Bible were but a fable, the Gospel a riddle, and Religion but a trick of wit and policy. Therefore, Anathema, nay Maranatha, is denounced and decreed in the Counsel of Heaven, against the Chapter of Trent, for teaching that a man may not be assured of his salvation. If therefore any one of you (beloved) laying hold one these hooks, and building upon such a rock, doth nevertheless waver in his heart, we may reprove him, as Christ did Peter, saying. O man of little faith wherefore didst thou doubt? And thus much for the first part, sc: The confirmation of the Truth. Part. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Now it is high time for us to examine our adversaries Object: It may be, I have wearied the patience of some, in this first part. But they who know the weight of this Controversy, know, that a building which must reach to heaven, aught to have a deep foundation. The taller Oak, and the higher Cedar; the more compass the root requires under earth. And those who are exercised in this spiritual building, or planting, know I have omitted of set purpose many ornaments from the Fathers, and others, even from our adversaries storehouse, to beautify this work. But the desire I have to finish it, and to give it his full proportion in all points necessary, I have contented myself hitherto with Christ the cornerstone, and with the testimony of Scripture, the only rule for Articles of faith, and salvation. Behold then the subtlety, and diligence of Satan to trouble, and destroy. The Romanists allege out of Scripture. Division. First, Testimonies. Secondly, Examples. Thirdly, Reasons, to prove that faith cannot be a certain particular persuasion, & much less assure us of our perseverance till we come to perfection. Objections agains Certitude of faith. Ob. 1 1 The Testimonies are drawn from the Old, and New Testament. From the Old Testament. As, Who can say I have cleansed my heart. Prou. 20.8 Men know neither love nor hatred by all that is before them. Eccles. 9.1 Who knoweth whether the Lord will return, and leave meat offerings, & c? joel. 2.14. From the New Testament. As, I find myself guilty of nothing, 1. Cor. 4.4. yet am not I justified thereby. Work out your salvation with fear, Phil. 2. etc. Be not high minded, but fear. Rom. 11. Blessed is he that feareth always. Prou. 28. I answer. Answ. 1 To the Prou. 20. 1 It is true, no man can say he hath purged himself, that cometh from God. 2 No man is thoroughly cleansed in this life. 2 To that of Eccles. 9 1 The Text alleged by the Romanists is corrupt. 2 True, none can know by our external estate the condition of the Elect, or Reprobate, because God maketh his sun to shine upon good and bad. Mat. 5. Otherwise, by internal, and external tokens (as we showed before) Paul, john, Abraham knew they were loved of God, and so all believers know. 3 To that of jonas, and joel, we answer. 1 Who knoweth? intimateth the difficulty to have such heinous sins pardoned, to rouse them to a serious repentance. 2 Or else he speaketh of temporal blessings, which being asked with condition, we depend on God's will, as Mat. 8. If thou wilt thou canst heal me. 4 To that of Paul. 1. Cor. 4.4. I answer. True, Paul was not justified by his works, though innocent in his ministery. 5 But the last testimony of Fear, seems to cross the assurance of faith diametrially: therefore more labour is here required. And if we break this spear or staff, they have nothing left to run against us, or to lean upon, with any hope of victory. This will give Bellarmine the lie, & stop with a wisp Stapletons' crowing throat, that they shallbe able to find nothing henceforth to insult against the Gospel. Fear 4. Consider then four kinds of fear. 1. Natural. 2. Of distrust. 3. Servile. 4. Filial. 1 The Natural fear, is an infirmity, but no sin, and therefore was found in a Heb. 5.7 Christ. 2 That of diffidence, is a heinous crime, when we fear man more than God, or trust man, more than God, and Christ. And this is often joined with a servile fear. 3 The Servile, and Filial fear whereof is spoken Rom. 8. Differ thus. 1 In Subject: for that is in the Reprobate this in the Elect: that in a polluted, this a sanctified conscience. 2 In the Object. For that looketh to the punishment, this to the sin: that cometh after, this goeth before sin: If the wicked feared not Hell, he would harden his heart, and cell himself to do evil in God's sight: but though there were neither Heaven nor Hell, the righteous would not sin, because it is evil in his own nature, and offendeth the Majesty of so good a Father. 3 In Effects. For that is full of anguish and despair; And therefore it maketh Adam to fly, Cain to forsake God's service, and judas to hung himself. Whereas the other, begets in us a great care not to sin, and a joy, that we cannot perish. Simile. As he that from the steeple looks downwards, and trembles; but considering how he is fenced, and mured in with battlements, rejoiceth in his assurance, & layeth hold on them with greater care. Whereupon the Psalmist saith, Serve the Lord with fear, and rejoice with trembling a Psal. 2. There fear and joy, assurance and trembling are joined together. 4 They differ in the End: for servile fear deserveth death b Reve. 21.8. . But this filial fear maketh a man happy c Prou. 28. . Fear then is so far from shaking my former foundation of confidence, as that it doth rather establish it. According to the proverb. Timere qui scit, scit tuto aggredi. He that can fear, will make sure work. Now this fear of distrust, or servile fear is always condemned in Scripture. Fear not, O house of Israel, for I am with thee; be not dismayed, for I am thy God, I have redeemed thee, and called thee by thy name, thou art mine d Esa. 41. . And this fear God takes away from believers, That being freed from the hands of all our enemies, we may serve him without fear, in holiness and righteousness, all the days of our lives e Luk. 1. . For we have not received the spirit of bondage to be again in fear, but we have received the spirit of adoption, by the which we cry, Abba, Father f Rom. 8. . And therefore Christ said to his disciples, g Luk. 12. fear not little flock. And he rebuketh them for this fear h Mat. 8. . As he doth here Peter, sc: O man of little faith, etc. Now compare these prohibitions with the Romish injunctions, and they agreed as fire and water. And yet this doth not exclude that filial fear, we own unto so good a Father: that fear I say, which proceedeth from love, and agreeth with Christian humility, or modesty, grounded upon our own weakness, and God's Majesty. Therefore Paul exhorts us to work out our salvation with fear and trembling i Phil. 2. , because God worketh in us the will and the deed according to his good pleasure, we are able to do nothing of ourselves. And he persuadeth the Romans not to be highminded but fear k Rom. 11 , because of God's judgements he had sent upon the jews, who were Examples l 1. Cor. 10 for us, that we should stand by faith, and fear jest we fall m 1. Cor. 10. , by presumption as the jews had done. And the more we fear thus in humility in modesty, the more we are assured of God's protection, for this is the head of wisdom n Prou. 1. , and the whole of man o Eccles. 12. . And thus we have broken our enemy's spear to the gauntlet, and have wringed the staff out of their hands. And if nevertheless they will perfever in their fears and doubts; we may justly reprove them, as Christ doth Peter. O man of little faith, wherefore didst thou doubt? And thus much against the certainty of faith. Objection against perseverance. Ob. 2 III. Now they Object against Perseverance, after this manner. When the righteous shall forsake his righteousness etc. a Ezech. 18. . The parable of the seed b Luk. 8. etc. He shallbe cut off, c joh. 15.3 etc. Charity shall wax cold, d Mat. 24. etc. Many shall departed from the faith, e 1. Tim. 41. etc. Some have made shipwreck of faith f 1. Tim. 1.19. . It is unpossible that those if they fall, should be renewed unto repentance g Heb. 6.4. . Examples. 1. The Devils. 2. Adam. 3. Saul, David, Solomon, Peter, Paul, judas, Simon Magus, etc. All fell from grace, therefore there is no assurance for our perseverance. Answ. I answer by distinguishing. 1. The righteous. 2. Faith. Part. 1 1 There are two kinds of righteous, the one in their own opinion, or the Churches, and such may deceive, and be deceived; they may fall finally, & totaly, as Saul, judas, Simon Magus, etc. and of such Christ said, I came not to call the righteous, h Mat. 9 etc. Such as the proud Pharisee i Luk. 18. . And of such Ezechiel speaketh. The other are righteous in truth, before God, and such if they fall, they shall not utterly be cast away, for the Lord upholdeth them with his right hand k Psal. 37. And of such, if you understand the Prophet Ezechiel. The condition if, implies not a possibility on God's part, that he will forsake them so far, as to suffer them to walk in all the ways of the wicked to the end. 2 Faith is twofold, as you have heard, quam, & qua credimus: The which, and with the which we believe. This is common, as the Extraordinary and miraculous, or Ordinary, as the historical, and Temporary faith. The other is proper to the Elect, as the justifying faith. Many have forsaken true Religion, and the profession of faith. Nay, they are fallen away from a miraculous, temporary, and historical faith, totaly and finally, as all the hypocrites, and reprobates. But though the Saints have felt their justifying faith much decayed in temptations, yet it was never rooted out of their hearts, and these quames endured not to the end, as you see in David, Peter, Paul and others. 3 The Hypocrites may be thought in the judgement of the Church, and in their own conscience to be members of Christ, and of his Church. But when the Lord of the Vineyard shall begin to prune his vine, and take in hand the sickle of justice, he will then cut off these dead branches that seemed to be grafted in the Vine, and cast them into the fire. For they were in the Church as vermin in a man's head, or as a wooden leg tied to the body, but draws not a drop of blood from thence, and therefore being cut down, the Church is rather eased, then diminished by their loss. 4 And as for those that sin against the Holy Ghost, it is impossible they should be renewed unto repentance. So that all these former testimonies fight not against the nature of justifying faith, and the perseverance of the Saints whereof is our question. Part. 2 And as little do the Examples prevail against it. Example. For they allege the Examples of evil Angels, and we speak of men. They of Adam in his Creation, we of man redeemed in Christ, who knows not that their conditions are far different? And yet Adam fell not finally, but was restored by grace, Gen. 3. And therefore our doctrine is confirmed by this example. As for Saul, Achitophel, judas, Simon Magus; They were hypocrites, and we speak of the righteous. As for David, Solomon, Peter, Paul. They fell grievously, but neither totally, nor finally, as appeareth by their repentance, and Salomons Ecclesiastes, and Peter's bitter Tears, and Paul's Conversion. And thus though our adversaries mingled examples of divers natures, and conditions, the wicked with the just, the chaff with the corn, to delude our eyes, yet you see how little they have prevailed. And therefore I come to my former Conclusion, that the righteous are assured of perseverance, and who doubteth, is guilty of this censure. O man of little faith, etc. Part. 3 Reason. Now I come to their Reasons: And they are four. Reas. 1 1 This particular faith is not comprehended in the Creed, and therefore it is not to be allowed say they amongst Christians. Answ. Bellarmin thou never knewest the true meaning of the Christian Creed, though thou takest upon thee to be a chief Rabbi in Israel. For why do I confess, that I do believe, but to note my particular faith, having God for mine Object? The Father, and here note his will and power, both pillars of my faith. The Son: where observe, his person, and offices, with his estate of humiliation, and exaltation, the special object of my faith. And then the Holy Ghost, the efficient cause of faith. Than proceed to the Catholic Church, of the which I believe, I am a true member; and therefore that here I receive the remission of sins, and hereafter I shall rise in the flesh to meet Christ in the air, and so be made partaker of eternal life in him. Take away this application, and you dry up the very fountains of true Christian comfort. Reas. 2 But why then, saith Bellarmine, do you ask for that you are assured of? Your prayers for remission of sins, and for salvation are in vain. Ans. No Bellarmin they are not in vain, but rather means, to receive the blessings contained in the promises. David believed the promise, that his throne should be established for ever, and yet he prayeth for it a 2. Sam. 7 , Elias believed God would sand rain according to his word, and yet he prayed on the mount for rain b 1. King. 18. . Daniel, was assured God would deliver his people out of Babylon, the captivity of 70. years being expired, and yet he prayed for it c Dan. 9 . Christ knew he should be glorified, and those his father had given him, and yet he prayeth his Father to perform it d joh. 17. . Paul, knew that one of the ship should perish, and yet he would not suffer the Mariners to ship away, & forsake their labour e Act. 27. . Ezechias had a grant of 15. years longer to live, yet must he use a plaster of dry figs for his soar f 2. King. 18. . We know GOD hath a care of us, and will give us our daily bread, and yet we must labour, and pray daily for it. This is God's wisdom, to make our prayers meet with his blessings. Thus mercy and justice do kiss each other. If faith and obedience do ascend to glorify God; grace and peace, shall descend to save man. Reas. 3 Many do persuade themselves they shallbe saved, but are deceived, for there are many presumptuous hypocrites, and Atheists. No man can know certitudine fidei, that he hath faith and repentance, and shall be saved. All the promises of God to this purpose are but conditional, if you believe, and persever: therefore none can be assured of salvation. Answ. 1 If we should reply the like upon Bellarmine, I know he would not be well pleased. There are some Fools, Hypocrites, and Atheists at Rome, therefore Bellarmin is one of them There have been Pope's Sorcerers and Atheists, therefore Paulus 5. is one. Who knoweth not, that from a particular to a general affirmatively the conclusion follows not? There were five foolish Virgins, but there were also five wise. Some presumptuous hypocrites do deceive themselves, being drunk with their own conceit; but others, who have the spirit of truth, which is not deaf, dumb, nor dead, but quick, and burning like fire in their bowels, know of a certainty that God is their Father, and will so continued in Christ for ever, and therefore they are bold to cry unto him, Abba, Father. 2 All the promises of God are not conditional. Those that are essential to the Gospel are absolute, depending of God's free and effectual grace. For though he require faith and repentance as conditions to be saved, yet by his Gospel he conferreth to his Elect these graces effectually, and powerfully in his due time: that the glory may be wholly his. 3 Faith and works are required, not as merits, but as the way to salvation, sunt via regni, non causa regnandi. They are the way to the Kingdom of Heaven, not the cause why we reign. 4 We need not certitudinem fidei, a certitude of faith to believe the remission of sins, but only sense & feeling. As we need not an other soul to persuade us we have a soul, but only let us consult our reason and sense, we shall be fully persuaded that we are men, & live. And so by the root, groat, and effects of a true justifying faith, we know that we believe, that we are justified, and shallbe saved. Thus the patriarchs, Prophets, & Apostles knew in whom they had believed, and rejoiced that their names were written in heaven. And we have the same spirit of faith that they had, and therefore we are bound to the same duties to glorify God our Father with our faith. For we have received the spirit that is of God, that we may know the things that are of God a 1. Cor. 2. . And I pray you, is not faith on of the principal. Therefore he exhorteth us, saying. Prove yourselves whether you be in the faith, or not, and if Christ in you, unless you be reprobates b 2. Cor. 13.5. . Where you may observe these 3. things. 1. That we may know we do believe. 2. That by faith Christ dwelleth in our hearts. 3. That he which feeleth not this, is a reprobate. The heart of man is deceitful above all things, and who can know it c jer. 17. . It is true of an unregenerate heart, but not of the renewed heart, which is single, simple, pure, upright, perfect, and hath (as you have heard) received the spirit of God to know the things that are of God. Reas. 4 But carnal men, call this presumption, and doubts, they esteem as the virtue of humility & perfection of faith. Answ. 1 Bellarmin, your too great conceit of yourself, hath put you beside the truth: you reel like a drunkard, and take white for black, light, for darkness. Will you know what presumption, and arrogancy is? and do you hate these vices? forsake then your merits, and works of supererogation, your counsels of perfection, & such like. 2 If you accounted this presumption to believe in the Gospel, and obey God's commandments, which we esteem Christian humility and modesty, we may then say with Augustin. Bona praesumptio est. We will be thus presumptuous still, with the patriarchs, Prophets, Apostles, and Saints of God, that our Father may be honoured by our humility, we may be eternally blessed in his well-beloved. 3 But you that make the Devil a Saint that you may worship him without remorse. Observe here the difference betwixt a carnal, and spiritual security, betwixt presumption, & the confidence of a true Christian. 1 That is in the reprobrate, and is a vice: this is in the elect, and is a virtue, that comes from the flesh, this from the spirit. 2 That resteth one itself, this one God: that one surmises, this one the Word. 3 That despiseth the means, and yet will enjoy the benefit: this useth all good means, & by faith depends one God's providence for the issue. 4 That comes one a sudden, as a passion or a flash of fire: this groweth up by degrees, & that very slowly. 5 That is rash, & impudent, this is humble, modest, but very jealous. 6 That is licentious, and troublesome, this is pure and quiet. That is often drowsy, & a sleep, the Devil keeping his hold: this is often assaulted by Satan, but the issue of this war is peace. 7 That is bold in prosperity, and forsakes in adversity, as we see in Balthasar, Dan. 5.9. But this is careful in prosperity, and valiant in adversity till she overcome. As the Palm three she rears herself up the more she is oppressed, as Christ did, who fled unto his Father a Mat. 26. . The disciples to their Master b Mat. 8. , and Peter to his Saviour c Mat. 14. , so faith never ceaseth giving and receiving wounds, till she obtain the victory through Christ, that strengtheneth her d Phil. 4. Conclusion. . Thus having stripped our adversaries of all their weapons, and hunted them out of their lurking holes. Let us return to our fortress: And with a garland of bays on our foreheads, and a palm in our hands, let us sing praises unto our Michael for this glorious victory over the Dragon and his angels, and let us be ashamed of our manifold infirmities and doubts, whereby God is dishonoured, Christ denied, and our consciences troubled: and let this reproach ever ring in our ears to quicken us; O man of little faith, etc. Vsus. Use. FOUR (Right honourable, Right worshipful, and well-beloved) I have by God's grace, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproof. and your honourable patience, laid open the error of the Romish Church in this one article of the assurance of our Christian faith, judge you of their obstinacy, and you shall conceive of their malice, as was specified at the beginning of this Controversy. The sum of all, will shadow out unto your understandings, the power & malice of Satan, with the misery of Romish Catholics a Eph. 2. , the children of disobedience, who have loved darkness better than light b joh. 3. . Than compare their Clergy with ours, you will cry out. Twice & thrice happy England, by reason of the Gospel. For here every soul submits herself to higher powers c Rom. 13. , according to the Word, Rom. 13.1. The reverend fathers of this Church waste themselves as candles to give light unto others: the inferour Ministers labour to settle your consciences in the peace of God, though many wage war against them for their pains. This Gospel of salvation brings peace to your consciences, joy to your families, wealth to your cities, and glory to this nation. Take notice of this blessing, and give God the praise. Those that assure you in your temporalities, require a duty at your hands, and that with good reason: But for my part, having assured your spiritual estate before God, all the acknowledgement I desire is, that you would honour my ministery this day with obedience to this Gospel, that through my persuasion, you would hold doubts, as fruits of the flesh, and no part of faith, worthy of this censure. O man of little faith wherefore didst thou doubt? And if any in this noble company hath heretofore graced the Romish Religion with their approbations, let them distaste it henceforth, knowing it is not able by their own confession to give any sound comfort to a Christian conscience. And if it maintained no other error, this were sufficient in Luther's judgement a Luth. in Gen. 41. , to withdraw ourselves from it. For every Religion hath some doubts, but to command ignorance and distrust as virtues, this is to live under a perpetual curse b Esa. 5. ●. . Therefore you that are yet entangled in the snares of superstition, and in God's election are the people of the Lord, come out of Babylon c Reu. 18. . Save yourselves from that wicked generation d Act. 2. : And be not partakers of other men's sins. e 1. Tim. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction. But whilst I labour to root out heresy out of the hearts of obstinate Papists. The presumptuous hypocrite, had almost escaped my censure. Come hither thou dissembling Protestant, and close Atheist, stay & take thy lesson with thee. Much hath been said of the nature of faith, but thou hast no part, nor lot in this business, unless thou repent, for thou art captive in the snares of Satan, and in gall of bitterness f Act. 8. . Thou sayst thou believest, that thy heart is assured, that thou fearest no man, not not the Devil, that thou didst never doubt of thy salvation. Hypocrite thy heart is not right before God. It cannot indite a good word g Ps. 45.1. , and thy works are for the devil. Thou approachest to GOD with thy lips, but thy heart is far from him h Esa. 49. . Thy peace is a carnal security; The devil rocks thee a sleep, that thou mayst not avoid the peril. If thou never hast any doubts, thou never knewest what faith meant, and the combat of the flesh with the spirit. Thou knowest neither thyself, nor thine enemies. Let my advise please you at this hour. Pray God, that if it be possible this wickedness may be pardoned k Act. 8. . Did you never hear of Peter's presumption? Or to come nearer unto you. Look unto Saul, Achitophel, judas, Simon Magus, and by their falls labour to stand; by their final destruction, strive to save thy soul. And therefore unto you I say; Behold the severity, and goodness of God. His severity on them that are fallen, his goodness towards thee if thou perseverest in his goodness, otherwise thou shalt also be cut off. Therefore be not highminded, but fear l Rom. 11. . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Comfort. But whilst I reason with the hypocrite to snatch him as a firebrand out of the fire m jud. 6. . I see the weak Christian inclining to despair. To apply then this balm of Gilead to the sores of God's people for whom it was prepared. Let me talk with thee a while. Dear brother, what fearest thou? that God's mercies are shut up in displeasure n Psal. 77. ? hearken what the Lord saith o Esa. 54.7.8. . I have forsaken thee for a moment, but with great mercies will I gather you. A little while have I hid my face from thee in the time of my displeasure, but with everlasting kindness will I return unto thee, saith the Lord, who hath mercy on thee. What fearest thou? That thou art not worthy of God's favours? If thou wert worthy, grace should not be grace: But hearken: I, even I, am he that blotteth out thy sins for mine own names sake p Esa. 43. . What fearest thou then? that thy sins are infinite? Know that where sin aboundeth, there grace doth sur-abound p. q Rom. 5. What fearest thou yet? that God hath forgotten thee? Behold, though a mother should forget the fruit of her womb, yet I will not forget thee, O Zion, saith the Lord r Esa. 49.14. . What fearest thou? that God hath altered his affection? The mountains pass, and the hills are removed, but my kindness shall not pass, nor the Covenant of my peace be removed, saith the Lord, that hath compassion one thee s Esa 54.10. . But yet thou shakest more than before. What fearest thou? That God is just! know that God hath made him which knew no sin, to be sin for us, that we might be the righteousness of God in him t 2. Cor. 5. . But Christ died not for me. Art thou not a sinner? nay loaden with the burden of sin? then harken, This word is certain, and worthy to be received, that Christ came into the world to save sinners, u 1. Tim. 1.5. I am not come to call the righteous, but sinners to repentance x Mat. 9 . Come unto me all ye that are heavy loaden, & I will ease you y Mat. 11. . Either then thou art partaker of Christ's merits, and in him assured of thy salvation. Or Christ is not a perfect jesus, and the Gospel is a fable. Therefore be of good courage dear brother, gather thy spirits again, return to the battle. O man of little faith, wherefore etc. But yet my thinks thy face is cast down, more than before, what fearest thou? that thy faith and repentance are but feigned? Hearken, thy heart is bruised, thy spirit humbled, thy lips confess, thy desire aspireth to godward, & wouldst not commit the lest sin for a thousand worlds: then be of good cheer: thy faith is true, thy repentance sound, thy sins are forgiven the, thy faith hath saved thee, go in peace a Luk. 7. . What fearest thou yet? that thou hast lost this faith? It may be decayed, but not finally lost: For such gifts of God are without repentance b Rom. 11. . But why doth thy heart melt within thee, why is thy countenance cast down without? Feelest thou no comfort from God, seest thou no fruit of thy faith? Thy temptation is great, Heb. 6. dear brother, yet hold fast the Anchor of thy hope. Thou art in a sound, but not dead. The seed of grace c 1. joh. 3. is within you, though the fruit appear not as yet. Simile. Thou art in the winter of thine affliction, stay till thy spring return, and then thou shalt see the green blade push out of the earth, and shalt enjoy the fruit of thy heart. The heat of God's wrath hath dried up the waters of comfort, but let hot Summer pass, than the living waters of God's spirit shall refresh thy soul, and spring up to life everlasting d joh. 4. . The sparks of repentance are hid under the ashes of temptation, the wind of God's spirit will blow over the ashes, & quicken the coals of zeal in his due time. The beams of God's favour are hindered by the cloud of thy sins, and he hath wrapped himself up in a cloud e Lam. 3. , that thy prayers should not pass. But weight a while. The Lord is faithful, who hath promised, He will come, and will not tarry f Abbac. 2 . Believe against sense and reason as Abraham did g Rom. 4. , for faith is an evidence of things not seen h Heb. 11.1. , know that thy salvation consists more in God's apprehension then in thinef. i Phillip 3. In that God knows thee k Tim: 2. , then in thy knowledge of God, for alas this is unperfect, but that is perfect l Cor. 13. , though all sense of grace fail on thy side, yet think not that your unbelief can make the faith of God without effect m Rom. 3.3. . Look on the Example of the Saints as job, David, etc. who have been in the like temptations, and yet have been delivered in an acceptable time. Consider thy ways of old, the days of solace wherein thou tookest thy delight, & remember that saving grace cannot finally be lost, Be not faithless then, but believe n joh. 20. . O sweet words! O how beautiful upon the mountains are the feet of those that bring good tidings o Esa. 50. My heart is revived, & my spirits cheered, blessed be the Lord, who hath sent his Messenger to speak a word in season to the distressed conscience. Henceforth I will sing unto the God of my salvation. O man of little faith, wherefore did I doubt? But yet, lend me thy hand again, for my faith is weak. Behold, the mercies of the Lord are infinite. He will not bruise the broken reed, nor quench the smoking flax p Mat. 12. . If only thou canst, hunger, and thirst after righteousness thou shalt be satisfied q Mat. 5. . And if thy faith be but as a grain of mustard seed r Mat. 17. for quantity, yet it shallbe of such virtue for quality, that it may say to the mountains of thy sins, cast thee into the sea of God's free grace, and they shall appear no more before God to oppress thee. And so I leave thee, dear brother, recovering thy spirits. They say Diseases come a horseback, but go away a foot. Find it not strange then, if thou pausest a while in thy weakness. Simile. He that cometh out of a dungeon, cannot so soon behold the Sun. He that is new come a land, thinks for a while that the earth shaketh. After a tempest, the waves are not so soon settled. Therefore walk one in your weakness, and you shall grow up from strength to strength s Psal. 84. , till you come to the perfect stature t Eph. 4. , of Christ in heaven. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exhort. And now to conclude with you (right Honourable, Right worshipful and well-beloved) who stand by faith, who are fed with stronger meats, whose hearts are replenished with the fatness and marrow of God's house; whose spirits are wedded unto the Lord, and who meditate in his Law day and night. Go on, go on in this Christian course. Be sure and steadfast, abounding always in the works of the Lord, knowing that your labour is not vain in the Lord u 1. Cor. 15. You do honour God with your faith, for you seal his truth, & acknowledge him to be the true God, infinite in wisdom, justice, mercy, and power. Be assured he will honour you, for saith the lord Them that honour me, will I honour, and they that despise me, shallbe lightly esteemed x 1. Sam 2.30. . And thus will he honour you. He will come and devil with you y joh. 14. . He will sup with you, and you with him z Reu. 3. . And lo, he will not come with an empty hand, but as Christ brought salvation to Zacheus his house; so will he bring peace to your souls, and joy in the Holy Ghost a Rom. 14 , which passeth all understanding b Phil. 4. . And so he will leave peace in your families, prosperity in your Palaces, and blessings in the Church. And having fought the good fight, finished your course, and kept this faith, the crown of righteousness shallbe given you in that day by the just judge c 2. Tim. 4. , and at your departure out of this world, you shall say; Now lettest thou thy servant departed in peace according to thy word d Luk. 2. , and GOD will answer you as Christ did to the thief one the cross; This day thou shalt be with me in Paradise e Luk. 24. . Grant this O Lord for thy sons sake. Amen.