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A SERMON, Preached at Pauls-Crosse on Trinity Sunday, the 15. day of Iune. 1617. MATH. 14.31.
A SERMON, Preached At Paul's-cross on Trinity Sunday, the 15. day of Iune. 1617. MATH. 14.31.
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NONLATINALPHABET; O thou of little faith, wherefore didst thou doubt?
; Oh thou of little faith, Wherefore didst thou doubt?
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Preface. I RIght Honorable, Right Worshipfull, and welbeloued in our Lord and Sauiour Iesus Christ. The Souldier is trained vp at home, for warre abroad:
Preface. I RIght Honourable, Right Worshipful, and well-beloved in our Lord and Saviour Iesus christ. The Soldier is trained up At home, for war abroad:
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The Marriner prouideth his Bisket, ere he strike vp saile:
The Mariner Provideth his Biscuit, ere he strike up sail:
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The Merchant assureth his wealth, and euery Noble man his lands in the best fashion they can:
The Merchant assureth his wealth, and every Noble man his Lands in the best fashion they can:
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And it is counted wisedome in all these to settle their temporall estate for the encrease of their ioy and happinesse in this life.
And it is counted Wisdom in all these to settle their temporal estate for the increase of their joy and happiness in this life.
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It is no lesse wisdome (beloued) in a Christian in time of peace to foresee the calamities of warre; during Health to preuent Sicknesse;
It is no less Wisdom (Beloved) in a Christian in time of peace to foresee the calamities of war; during Health to prevent Sickness;
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during Life to bee armed against Death:
during Life to be armed against Death:
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that so assuring our spiritual estate before God, wee may with greater courage fight the Lords battailes;
that so assuring our spiritual estate before God, we may with greater courage fight the lords battles;
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with greater boldnesse saile on this Ocean:
with greater boldness sail on this Ocean:
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with greater ioye embrace the riches of Gods mercies, pledges of that eternall inheritance reserued for his Saints in the Land of the liuing.
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.
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To this end haue I made choice of this Text, where Christ reproouing Peter for his wauering, shall teach vs to assure our selues foreuer, saying, O man of little faith, wherfore didst thou doubt?
To this end have I made choice of this Text, where christ reproving Peter for his wavering, shall teach us to assure our selves forever, saying, Oh man of little faith, Wherefore didst thou doubt?
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II. Most glorious things are reported of thee O Citie of the liuing God, and what wonderfull things doe wee heare of thee, O Christian faith? Thou art the Soule of our soules,
II Most glorious things Are reported of thee Oh city of the living God, and what wonderful things do we hear of thee, Oh Christian faith? Thou art the Soul of our Souls,
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for the iust shall liue by faith . Thou clothest vs with righteousnesse before God and man;
for the just shall live by faith. Thou clothest us with righteousness before God and man;
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before God, for the righteousnesse of God is reuealed in the Gospell from faith to faith .
before God, for the righteousness of God is revealed in the Gospel from faith to faith.
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Before man, for thou art a mother-vertue, faith working by charity . By thee Christ dwelleth in our hearts .
Before man, for thou art a mother-virtue, faith working by charity. By thee christ dwells in our hearts.
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By thee we are reconciled to God, and iustified before him. By thee we are sanctified, and our hearts are purified . By thee wee are saued .
By thee we Are reconciled to God, and justified before him. By thee we Are sanctified, and our hearts Are purified. By thee we Are saved.
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Without thee whatsoeuer is done, is a sinne . Without thee none can please God . None can pray aright .
Without thee whatsoever is done, is a sin. Without thee none can please God. None can pray aright.
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None can hope for any good thing .
None can hope for any good thing.
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If wee fight against sinne and Satan, the Spirit and the Word must bee our swords,
If we fight against sin and Satan, the Spirit and the Word must be our swords,
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but wee must take vp the shield of faith to quench all the fiery darts of the wicked .
but we must take up the shield of faith to quench all the fiery darts of the wicked.
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If wee conquer, it must bee by thy meanes, for this is our victorie, that ouercommeth the world namely our faith.
If we conquer, it must be by thy means, for this is our victory, that Overcometh the world namely our faith.
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So that without faith, wee are dead in sinne, polluted in iniquity, odious to God and man. So that without faith, we Are dead in sin, polluted in iniquity, odious to God and man.
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Wee lie open to all the wiles of Satan, and the world, and to all the iudgements of God, temporall and eternall. III.
we lie open to all the wiles of Satan, and the world, and to all the Judgments of God, temporal and Eternal. III.
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And yet against this liuely and iustifying faith, the Church of Rome armes her selfe, troubles her braines, spends her wealth, wastes her strength, musters her men, gathers her forces, reares her battlements,
And yet against this lively and justifying faith, the Church of Room arms her self, Troubles her brains, spends her wealth, wastes her strength, musters her men, gathers her forces, rears her battlements,
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as if there were no greater glorie in the house of faith, then to bee faithlesse, in the Temple of the LORD,
as if there were no greater glory in the house of faith, then to be faithless, in the Temple of the LORD,
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then to bee against the Lord, in the Land of peace, then to bee in continuall warre.
then to be against the Lord, in the Land of peace, then to be in continual war.
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Therefore to discouer the miserable condition of that Church, and our happy estate by reason of the Gospell, I haue fixed my meditatiohs on this verse I haue read vnto you.
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.
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Where Peters slidings, shall make vs stand fast, his sinking shall teach vs to swimme,
Where Peter's slidings, shall make us stand fast, his sinking shall teach us to swim,
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and his doubting shall so confirme vs, that willingly none of vs will euer be guilty of this reproofe.
and his doubting shall so confirm us, that willingly none of us will ever be guilty of this reproof.
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O man of little faith, wherefore didst thou doubt? And so I come to my Text.Oh man of little faith, Wherefore didst thou doubt? And so I come to my Text.
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Coherence. IIII. After the miracle of 500. men fed with fiue loues, and two fishes.
Coherence. IIII. After the miracle of 500. men fed with fiue loves, and two Fish.
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Christ constrained his disciples to get into a ship, and to goe before him vnto the other side,
christ constrained his Disciples to get into a ship, and to go before him unto the other side,
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while hee sent the multitude away. That don, he went into a mountaine to pray.
while he sent the multitude away. That dONE, he went into a mountain to pray.
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But in the euening the ship being in the midst of the sea, tossed with waues, because the winde was contrarie.
But in the evening the ship being in the midst of the sea, tossed with waves, Because the wind was contrary.
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In the fourth watch of the night, Iesus went vnto them walking on the sea. The disciples seeing this were troubled, and said. In the fourth watch of the night, Iesus went unto them walking on the sea. The Disciples seeing this were troubled, and said.
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It is a spirit, so they cried out for feare.
It is a Spirit, so they cried out for Fear.
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But Christ assuring them, And Peter for greater proofe desiring to goe vnto him on the waters. It was granted, and performed.
But christ assuring them, And Peter for greater proof desiring to go unto him on the waters. It was granted, and performed.
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But the wind being great, Peter feared, and so sinking cried. Lord saue mee. And immediately Christ stretched forth his hand, and caught him, and said vnto him. But the wind being great, Peter feared, and so sinking cried. Lord save me. And immediately christ stretched forth his hand, and caught him, and said unto him.
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O thou of little faith, wherefore didst thou doubt? And when he was come into the ship, the winde ceased. Oh thou of little faith, Wherefore didst thou doubt? And when he was come into the ship, the wind ceased.
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Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Sonne of God.
Then they that were in the ship Come and worshipped him, saying, Of a truth thou art the Son of God.
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This is the Coherence, and issue of the Historie. So that Christ gaue vnto Peter a sufficient proofe of his humane and Diuine nature.
This is the Coherence, and issue of the History. So that christ gave unto Peter a sufficient proof of his humane and Divine nature.
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Of his humane nature, by walking on the waters: for it was not a spirit. Peter knew that by his owne experience, as Hierome obserueth against Marcion.
Of his humane nature, by walking on the waters: for it was not a Spirit. Peter knew that by his own experience, as Jerome observeth against Marcion.
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Of his Diuine nature, making the waters stiffe as a pauement to walke vpon.
Of his Divine nature, making the waters stiff as a pavement to walk upon.
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Thus Peter beleeuing both, began well, but continuing not in the like zeale, nay, fearing more the windes and waues,
Thus Peter believing both, began well, but Continuing not in the like zeal, nay, fearing more the winds and waves,
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then hee trusted Christs power, and word, so hee sinkes.
then he trusted Christ power, and word, so he sinks.
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But Christ in mercie saues him, yet in wisdome checkes him, that all men might know this perill of drowning, proceeded not from want of good will, and power in Christ;
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;
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but from want of faith in Peter. And therefore hee said, O man of little faith, &c.
but from want of faith in Peter. And Therefore he said, Oh man of little faith, etc.
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The Question is.
The Question is.
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V. Of what faith Christ speaketh, Diuines distinguish faith with the Schooles into fides quam, & fides qua credimus, a faith which,
V. Of what faith christ speaks, Divines distinguish faith with the Schools into fides quam, & fides qua Credimus, a faith which,
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and an other wherewith wee doe beleeue. That is the Obiect and is in Scripture. This is the habite, or guift of Gods Spirit, and is wrought in man.
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.
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Againe this faith, qua credimus, wherewith wee beleeue, is Common, or proper. Common to good and bad, Elect,
Again this faith, qua Credimus, wherewith we believe, is Common, or proper. Common to good and bad, Elect,
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and Reprobate, as the Historicall faith, the Temporarie and Miraculous faith. The one Extraordinarie, as the faith of miracles. The other two Ordinary.
and Reprobate, as the Historical faith, the Temporary and Miraculous faith. The one Extraordinary, as the faith of Miracles. The other two Ordinary.
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That which is proper to the Elect, is the iustifying faith.
That which is proper to the Elect, is the justifying faith.
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They differ in their Obiect, and Subiect. In their Obiect, namely the Word, for if the word be but a narration,
They differ in their Object, and Subject. In their Object, namely the Word, for if the word be but a narration,
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then faith beleeuing it to bee true, is but Historicall. If the word containe a promise and guift of grace in Christ,
then faith believing it to be true, is but Historical. If the word contain a promise and gift of grace in christ,
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then the vnderstanding apprehending it as a truth, and that with some ioy, makes a temporarie faith.
then the understanding apprehending it as a truth, and that with Some joy, makes a temporary faith.
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But applying it to the heart by the spirit of Adoption, creates a iustifying faith.
But applying it to the heart by the Spirit of Adoption, creates a justifying faith.
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And if the promise bee to shew forth Gods will and power, then it is a faith of miracles.
And if the promise be to show forth God's will and power, then it is a faith of Miracles.
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In their Subiect, for the one is in the vnderstanding onely, the other in the braine and heart;
In their Subject, for the one is in the understanding only, the other in the brain and heart;
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Nay it possesseth the whole soule, and comprehends all the other kindes of faith, as being the most perfect, I meane this iustifying, liuely,
Nay it Possesses the Whole soul, and comprehends all the other Kinds of faith, as being the most perfect, I mean this justifying, lively,
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and sauing faith, which receiueth Christ, and maketh vs the children of God .
and Saving faith, which receiveth christ, and makes us the children of God.
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Now Christ speakes heere of a faith of Miracles, which againe is two-fold, Actiue, or passiue, Actiue, when a man by Christs word and power is able to worke a miracle, of the which Paul speakes .
Now christ speaks Here of a faith of Miracles, which again is twofold, Active, or passive, Active, when a man by Christ word and power is able to work a miracle, of the which Paul speaks.
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If I had all faith, and were able to transport mountaines, If I had not Charity, I were nothing. If I had all faith, and were able to transport Mountains, If I had not Charity, I were nothing.
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Passiue. Paul seeing that man of Lystra had faith to be healed, hee said vnto him, Stand vpright on thy feete . Passive. Paul seeing that man of Lystra had faith to be healed, he said unto him, Stand upright on thy feet.
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Thus Peters faith was passiue, for hee beleeued Christ had power to make him walke on the waters,
Thus Peter's faith was passive, for he believed christ had power to make him walk on the waters,
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and to saue him when he did sinke. It was Actiue in Christ, Passiue in Peter, but fainting he is rebuked.
and to save him when he did sink. It was Active in christ, Passive in Peter, but fainting he is rebuked.
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O thou of little faith, &c. Oh thou of little faith, etc.
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The Doctrine. VI.
The Doctrine. VI.
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Where Christ teacheth vs, that it is with the soule, as with the body, both haue their quames, and diseases.
Where christ Teaches us, that it is with the soul, as with the body, both have their quames, and diseases.
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Therefore wee read of a great faith, O woman thy faith is great , I haue not found so great a faith no not in Israel .
Therefore we read of a great faith, Oh woman thy faith is great, I have not found so great a faith no not in Israel.
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There is also a little faith, as in the Disciples.
There is also a little faith, as in the Disciples.
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Why are you fearefull, O yee of little fath? and here in Peter. O man of little faith . Why Are you fearful, Oh ye of little fath? and Here in Peter. O man of little faith.
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There is also a slow faith.
There is also a slow faith.
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O fooles slow of heart to beleeue all that was foretold by Moses and the Prophets . Oh Fools slow of heart to believe all that was foretold by Moses and the prophets.
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But howsoeuer, Let vs discourse of what faith wee will, doubting is an enemie vnto it,
But howsoever, Let us discourse of what faith we will, doubting is an enemy unto it,
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and therefore it is condemned in Moses, and Aaron , & in the disciples , and here in Peter ,
and Therefore it is condemned in Moses, and Aaron, & in the Disciples, and Here in Peter,
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as you see, for this Doctrine will alwayes hold true.
as you see, for this Doctrine will always hold true.
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That faith casteth out doubts, it being of the nature and essentiall property of faith to assure the conscience.That faith Cast out doubts, it being of the nature and essential property of faith to assure the conscience.
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To beleeue and doubt, is as fire, and water, light, and darkenesse, the spirit and the flesh, sworne enemies.
To believe and doubt, is as fire, and water, Light, and darkness, the Spirit and the Flesh, sworn enemies.
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And this is the scope I aymed at, namely to treate of the nature of faith, and specially of iustifying faith, which is the principall.
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.
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And it is defined to be:
And it is defined to be:
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a certaine knowledge, and confidence of Gods good will towards vs in Christ, reuealed in the Gospell, and wrought by the Spirit. The parts are two. 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.
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First, Knowledge with the assent of the minde. Secondly, Confidence with the consent of the will and heart.
First, Knowledge with the assent of the mind. Secondly, Confidence with the consent of the will and heart.
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The Obiect is God in Christ reconciling the world vnto him, by this faith grounded on the Gospell.
The Object is God in christ reconciling the world unto him, by this faith grounded on the Gospel.
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The Property is Certiude, referred to both, knowledge, and confidence.
The Property is Certiude, referred to both, knowledge, and confidence.
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Against Papists. VII.
Against Papists. VII.
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And this is it I intend to proue against the Church of Rome, which erreth in both, as namely. And this is it I intend to prove against the Church of Rome, which erreth in both, as namely.
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In the genus, knowledge, by commending the blinde deuotion of implicite faith. And in the forme, or difference, sc:
In the genus, knowledge, by commending the blind devotion of implicit faith. And in the Form, or difference, sc:
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confidence of the heart, by condemning it as presumption, & recommending doubts, as Catholike humility.confidence of the heart, by condemning it as presumption, & recommending doubts, as Catholic humility.
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And thus shee hath obscured the counsell of the Lord, and falls into that curse, Woe bee to him that calleth good euill, and euill good:
And thus she hath obscured the counsel of the Lord, and falls into that curse, Woe be to him that calls good evil, and evil good:
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light darkenesse, and darkenesse light, sweete bitter, and bitter sweete . Light darkness, and darkness Light, sweet bitter, and bitter sweet.
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For thus shee establisheth the kingdome of Satan, and vnder shew of godlinesse ouerthroweth the Gospell of Christ, the Kingdome of Righteousnesse.
For thus she Establisheth the Kingdom of Satan, and under show of godliness Overthroweth the Gospel of christ, the Kingdom of Righteousness.
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Shee is therefore an enemie to true iustifying faith, without which there is no Church, no Christ, no saluation.
Shee is Therefore an enemy to true justifying faith, without which there is no Church, no christ, no salvation.
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Nay her Obstinacie in defending this doctrine of doubts, sheweth shee hath a further reach, sc: a Politicall plot to scrape vp wealth. Nay her Obstinacy in defending this Doctrine of doubts, shows she hath a further reach, sc: a Political plot to scrape up wealth.
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For knowing this great Babell of workes and merits would, fall to the ground, this masse of errour in the Masse, would bee dispersed, these lucratiue Indulgences,
For knowing this great Babel of works and merits would, fallen to the ground, this mass of error in the Mass, would be dispersed, these lucrative Indulgences,
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and cunning Alchimistrie, in changing lead into gold, would be lost as well art the art of Demetrius in making Temples for Diana .
and cunning Alchimistrie, in changing led into gold, would be lost as well art the art of Demetrius in making Temples for Diana.
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And withall, that this fire of Purgatorie would be soone extinguished, if this Doctrine take place in mens hearts.
And withal, that this fire of Purgatory would be soon extinguished, if this Doctrine take place in men's hearts.
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That a man through faith in Christ alone, may bee assured of his saluation. That a man through faith in christ alone, may be assured of his salvation.
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Therefore shee striueth with might, and maine to strenthen this contrarie aphorisme of doubts, that it may be a spur to hasten Pilgrims to Rome, a mill to grinde their wheare,
Therefore she strives with might, and main to strengthen this contrary aphorism of doubts, that it may be a spur to hasten Pilgrim's to Room, a mill to grind their where,
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and a bellowes to blow their coales, that the Ecclesiastical Order being built vpon the backes and bellies of the Laickes, those may sing whilst these weepe, those laugh,
and a bellows to blow their coals, that the Ecclesiastical Order being built upon the backs and bellies of the Laics, those may sing while these weep, those laugh,
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whē these lament, those fattē, when the faces of these are grinded through miserie. In breefe, that they may bee assured of temporalities, whilst these doubt of spiritualities:
when these lament, those fatten, when the faces of these Are grinded through misery. In brief, that they may be assured of temporalities, while these doubt of spiritualities:
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that they may possesse the earth, whilst they set others a working to seeke the way to heauen.
that they may possess the earth, while they Set Others a working to seek the Way to heaven.
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Heere is a wicked craft, to make Religion a baud for the diuells pleasures, to make doubts a running streame to refresh Auarice and Ambition.
Here is a wicked craft, to make Religion a baud for the Devils pleasures, to make doubts a running stream to refresh Avarice and Ambition.
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Therefore the Church of Rome is so diligent and earnest in decking, and setting forth this Helena, that she feareth not to say,
Therefore the Church of Room is so diligent and earnest in decking, and setting forth this Helena, that she fears not to say,
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If a man rest in the remission of his sinnes by faith in Christ alone, etiam ideo non remittuntur: that therefore they are not remitted;
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;
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as if death could bee found in life, and hell in heauen.
as if death could be found in life, and hell in heaven.
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Nay shee knoweth that Certitude of saluation cannot agree with iustification by workes, and therefore being fully resolued to maintaine that former Doctrine for her gaine and greatnesse, shee will bend her selfe against this latter as her deadly enemie,
Nay she Knoweth that Certitude of salvation cannot agree with justification by works, and Therefore being Fully resolved to maintain that former Doctrine for her gain and greatness, she will bend her self against this latter as her deadly enemy,
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and raise the Doctrine of doubts against this certitude of faith, as the Popes stirred vp new Emperous against the olde, that whilst they fight it out in a doubtfull field, he may settle his Chaire at Rome, and gaine by other mens losses.
and raise the Doctrine of doubts against this certitude of faith, as the Popes stirred up new Emperor against the old, that while they fight it out in a doubtful field, he may settle his Chair At Room, and gain by other men's losses.
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And therefore this Church is not ashamed to confesse, that the Romish Religion cannot giue content to the conscience in life nor death. O iayle of conscience! O sinke of miserie!
And Therefore this Church is not ashamed to confess, that the Romish Religion cannot give content to the conscience in life nor death. Oh jail of conscience! O sink of misery!
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Let him bee of that Religion, who is an enemie to his owne soule, and whose minde the God of this world hath blinded,
Let him be of that Religion, who is an enemy to his own soul, and whose mind the God of this world hath blinded,
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Lest the light of the glorious Gospell of Christ, who is the image of God, should shine vpon him . Lest the Light of the glorious Gospel of christ, who is the image of God, should shine upon him.
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As for vs, knowing the Iesuiticall plots, that trouble all the world to build their owne house.
As for us, knowing the Jesuitical plots, that trouble all the world to built their own house.
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Let vs take vp the shield of faith, whereby wee may quench all the firie darts of Satan,
Let us take up the shield of faith, whereby we may quench all the firy darts of Satan,
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and bee able to stand in the euill day . and be able to stand in the evil day.
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The Originall. VIII. This doctrine of doubts was oft mooued by hereticks, and answered by the fathers.
The Original. VIII. This Doctrine of doubts was oft moved by Heretics, and answered by the Father's.
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But of late publikely confirmed by the Chapter of Trent, where ex profess•, Italy and Spaine met to establish all the Popes errours, that they may not seeme any way to be instructed by Lutherans, and Protestants. This therefore amongst other Errours, was approoued by them,
But of late publicly confirmed by the Chapter of Trent, where ex profess•, Italy and Spain met to establish all the Popes errors, that they may not seem any Way to be instructed by Lutherans, and Protestants. This Therefore among other Errors, was approved by them,
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though contrarie to Scripture, to the fathers, and to some of their owne writers, as Ambrosius Catharenus who then writ for the certitude of faith against Dom. a Soto, and Antonius Marinarius, then preached openly, Wee wholy draw our mindes from any confidence in our owne workes,
though contrary to Scripture, to the Father's, and to Some of their own writers, as Ambrosius 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,
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and repose our trust in the louing kindnesse and good will of our heauenly Father foreuer.
and repose our trust in the loving kindness and good will of our heavenly Father forever.
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They erre not in the maze of mistrust, who haue obtained righteousnesse through Christ, but they dare boldly say in the security of minde, peace of conscience, ioy of heart.
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.
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Abba, Father, and therefore, though heauen should passe, the earth consume to nothing, and the whole world should bee dissolued, I shall erect my selfe towards him.
Abba, Father, and Therefore, though heaven should pass, the earth consume to nothing, and the Whole world should be dissolved, I shall erect my self towards him.
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And though an Angell from heauen should goe about to perswade mee otherwise, I should call him accursed.
And though an Angel from heaven should go about to persuade me otherwise, I should call him accursed.
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O the happy assurance of a Christian soule! Nay the Dominicans to this day are at variance with the Iesuites vpon this ground:O the happy assurance of a Christian soul! Nay the Dominicans to this day Are At variance with the Iesuites upon this ground:
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so that wee might well be dispenst to deale with them in this question, till they be agreed amongst themselues.
so that we might well be dispensed to deal with them in this question, till they be agreed among themselves.
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But seeing the Iesuiticall opinion of doubts getteth ground of the others, and like a wild-fire is blowen abroad with the winde of Ambition and Auarice to consume our houses, and trouble our consciences;
But seeing the Jesuitical opinion of doubts gets 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;
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It is necessarie euery one should bring his bucket from the well of waters to quench this fire,
It is necessary every one should bring his bucket from the well of waters to quench this fire,
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and to blow his Trumpet, that this wall of Ierico may fall before him.
and to blow his Trumpet, that this wall of Jericho may fallen before him.
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And this will I labour to effect by Gods grace, and your Christian attention, after I haue layed open the state of the question. IX. Which is this. The Church of Rome teacheth:
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. IX. Which is this. The Church of Room Teaches:
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That though a man apprehend Christs merits by a liuely faith in the Gospell, yet hee may not bee perswaded that his sins are forgiuen him.
That though a man apprehend Christ merits by a lively faith in the Gospel, yet he may not be persuaded that his Sins Are forgiven him.
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He may hope the best of Gods mercies, but hee must stand in doubt of the fruition of them, quia fidei potest subesse falsum, there may some errour lurke vnder faith, & spes potest fallere, hope may deceiue:
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:
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So then they account this doubting a vertue in faith, & no infirmitie of the flesh, without which ornament faith is hereticall,
So then they account this doubting a virtue in faith, & no infirmity of the Flesh, without which ornament faith is heretical,
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and because they see, that faith and doubting are contraries, they faine a generall faith which doth certainely beleeue whatsoeuer the Gospel reuealeth of Christ,
and Because they see, that faith and doubting Are contraries, they feign a general faith which does Certainly believe whatsoever the Gospel Revealeth of christ,
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and the Sacraments doe seale vnto the beleeuer.
and the Sacraments do seal unto the believer.
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But for the particular application to euery conscience, that, they hold to bee hereticall, that cannot bee, say they, without some particular reuelation.
But for the particular application to every conscience, that, they hold to be heretical, that cannot be, say they, without Some particular Revelation.
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So that in effect you see, their iustifying faith is nothing else but Historicall, such as the Diuels haue, fluttering in the ayre,
So that in Effect you see, their justifying faith is nothing Else but Historical, such as the Devils have, fluttering in the air,
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and swimming in the braine, without sinking into the heart:
and swimming in the brain, without sinking into the heart:
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Being then of the same nature, that those Vniuersals, Reals, Nominals, in the Schooles, and those Platonicall Ideas amongst the Achademikes, they would turne Christian faith into a meere contemplation,
Being then of the same nature, that those Universals, Reals, Nominals, in the Schools, and those Platonical Ideas among the Achademikes, they would turn Christian faith into a mere contemplation,
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or in steed of Christians make vs turne Sceptickes.
or in steed of Christians make us turn Sceptics.
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Wee must then oppose against this Doctrine of doubts, for the glorie of God, the comfort of our consciences,
we must then oppose against this Doctrine of doubts, for the glory of God, the Comfort of our Consciences,
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& the preuenting of the Romish yoake, Let vs therefore take notice of this double errour. First, of the minde.
& the preventing of the Romish yoke, Let us Therefore take notice of this double error. First, of the mind.
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Secondly, of the will, for we confesse, that there is in euery one of vs liuing in this militant Church,
Secondly, of the will, for we confess, that there is in every one of us living in this militant Church,
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an implicite faith, and ignorance of particulars, & also too many doubts, distrusting Gods promises, but God forbid wee should allow of them,
an implicit faith, and ignorance of particulars, & also too many doubts, distrusting God's promises, but God forbid we should allow of them,
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or hold them for vertues in our Religion.
or hold them for Virtues in our Religion.
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They are the fruits of the flesh, against which euery Christian must fight, till hee bee finally conquerour with Christ in the heauens.
They Are the fruits of the Flesh, against which every Christian must fight, till he be finally conqueror with christ in the heavens.
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And that this is so, we prooue it 1. NONLATINALPHABET. 2. NONLATINALPHABET. That is first affirmatiuely, confirming the truth, then negatiuely refuting whatsoeuer our aduersaries can say against it. And first of the former.
And that this is so, we prove it 1.. 2.. That is First affirmatively, confirming the truth, then negatively refuting whatsoever our Adversaries can say against it. And First of the former.
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Part. 1. NONLATINALPHABET.
Part. 1..
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X. The argument whereby I prooue that a Christian ought to assure his vnderstanding by knowledge,
X. The argument whereby I prove that a Christian ought to assure his understanding by knowledge,
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and his heart by confidence in Gods mercies towards him in Christ, is taken. First, from the prohibition of doubts. Secondly, the nature of faith.
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.
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First doubts are condemned, Mat. 8. in the disciples, Mat. 14. in Peter, and Mat. 21.21. If yee haue faith and doubt not. First doubts Are condemned, Mathew 8. in the Disciples, Mathew 14. in Peter, and Mathew 21.21. If ye have faith and doubt not.
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Rom. 4. Abraham commended for not doubting. Hee doubted not of the promise of God through vnbeleefe, but was strengthned in faith.
Rom. 4. Abraham commended for not doubting. He doubted not of the promise of God through unbelief, but was strengthened in faith.
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The words in the Originall are emphatical.
The words in the Original Are emphatical.
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NONLATINALPHABET , signifies to be driuen heere and there in our affections, NONLATINALPHABET , is opposed to faith, and signifies to dispute with our selues.
, signifies to be driven Here and there in our affections,, is opposed to faith, and signifies to dispute with our selves.
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Luke insteed of NONLATINALPHABET a little faith, vseth the word NONLATINALPHABET, that is, to hang in suspence, as a leafe that is driuen with euery winde. Lycia instead of a little faith, uses the word, that is, to hang in suspense, as a leaf that is driven with every wind.
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And therefore that which the Chapter of Trent, Dubitante conscientia laudat, tan { que } virtutem fidei, commends in a doubting conscience as a vertue of faith, that Saint Paul makes a sinne ,
And Therefore that which the Chapter of Trent, Doubting conscientia Laudat, tan { que } virtutem fidei, commends in a doubting conscience as a virtue of faith, that Saint Paul makes a sin,
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and therefore concludes that whatsoeuer is without faith is a sinne.
and Therefore concludes that whatsoever is without faith is a sin.
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In the second place, Scripture expressing the nature of faith, vseth these words, NONLATINALPHABET, &c. All which intimates vnto vs a certitude, for Example .
In the second place, Scripture expressing the nature of faith, uses these words,, etc. All which intimates unto us a certitude, for Exampl.
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Faith is a substance of things hoped for, and an euidence of things not seene saith Paul. And I am perswaded, that neither death nor life nor Angels, &c. can seperate vs &c. For I know whom I haue beleeued, and I am perswaded that hee is able to keepe that which I haue committed to him against that day .
Faith is a substance of things hoped for, and an evidence of things not seen Says Paul. And 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.
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Let vs therefore goe boldly vnto the throne of grace . Let vs draw neere with a true heart in full assurance of faith .
Let us Therefore go boldly unto the throne of grace. Let us draw near with a true heart in full assurance of faith.
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In whom wee haue boldnesse, and accesse with confidence by faith of him .
In whom we have boldness, and access with confidence by faith of him.
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Thus Abraham being fully perswaded , that what God had promised, he was able to performe, &c. And hauing receiued the spirit of Adoption, wee crie Abba, Father .
Thus Abraham being Fully persuaded, that what God had promised, he was able to perform, etc. And having received the Spirit of Adoption, we cry Abba, Father.
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All this continued stile of Scripture teacheth that the nature of faith is to assure the heart, and cast out doubtings.
All this continued style of Scripture Teaches that the nature of faith is to assure the heart, and cast out doubtings.
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Wherefore Saint Iohn saith often, Wee know that wee are the children of God. That wee are translated from death to life.
Wherefore Saint John Says often, we know that we Are the children of God. That we Are translated from death to life.
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By this wee know wee loue him, when we keepe his commandements.
By this we know we love him, when we keep his Commandments.
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By this wee know that hee dwelleth in vs, by his spirit which hee hath giuen vs. Therefore haue I written vnto you, that you may knew you haue life euerlasting, &c. These places are stones as the fathers speake, quibus lapidantetur heretici, wherewith heretiques are stoned.By this we know that he dwells 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 Father's speak, quibus lapidantetur heretici, wherewith Heretics Are stoned.
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They are as many smooth stones taken from the brooke of Scriptures to strike this Goliath of Romish doubts in the forhead,
They Are as many smooth stones taken from the brook of Scriptures to strike this Goliath of Romish doubts in the forehead,
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and lay it groueling in the dust, to the great reioycing of the LORDS hoast.
and lay it groveling in the dust, to the great rejoicing of the LORDS host.
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Againe, to what ende is it said that faith bringeth Peace , and Ioy , for being iustified wee haue peace with God and reioyce in afflictions.
Again, to what end is it said that faith brings Peace, and Joy, for being justified we have peace with God and rejoice in afflictions.
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The kingdome of God, is Righteousnesse, Peace and Ioy in the holy Ghost. The Kingdom of God, is Righteousness, Peace and Joy in the holy Ghost.
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The Eunuke reioyced, and so did the Centurion after they had beleeued, and Christ said to his disciples reioyce, that your names are written in heauen, &c. To what end I say, all this Peace,
The Eunuke 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,
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and Ioy? but to insinuate that faith assureth the conscience, and expelleth feare: and doubts:
and Joy? but to insinuate that faith assureth the conscience, and expelleth Fear: and doubts:
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for where doubts raigne, there is neither Peace, nor Ioy, no sound comfort nor rest, and therefore Christ reprooueth Peter, sc:
for where doubts Reign, there is neither Peace, nor Joy, no found Comfort nor rest, and Therefore christ Reproveth Peter, sc:
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O man of little faith wherefore didst thou doubt? XI. I denie not, but that euery beleeuer is subiect to doubts, nay I adde more: Oh man of little faith Wherefore didst thou doubt? XI. I deny not, but that every believer is Subject to doubts, nay I add more:
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where no doubts are, there is no true faith, as long as wee carry about vs this body of death .
where no doubts Are, there is no true faith, as long as we carry about us this body of death.
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But this is it, I vrge vpon your faith, that these doubts are infirmities of the flesh,
But this is it, I urge upon your faith, that these doubts Are infirmities of the Flesh,
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and not vertues of the spirit, and therefore wee are to pray, and fight against them all the dayes of our liues.
and not Virtues of the Spirit, and Therefore we Are to pray, and fight against them all the days of our lives.
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When the eye of faith is dimme, the eye of the flesh is too much opened, when wee feele our miseries, more then Gods mercies: When the eye of faith is dim, the eye of the Flesh is too much opened, when we feel our misery's, more then God's Mercies:
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when the Lord seemes to stand a farre off, to hide his face, and hold his hand in his bosome,
when the Lord seems to stand a Far off, to hide his face, and hold his hand in his bosom,
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and to be deaf at our cries.
and to be deaf At our cries.
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Then the Saints of GOD power out these dolefull songs, My God, my God, why hast thou forsaken mee ? Will the Lord absent himselfe for euer? will hee shew no more fauour? Is his mercie cleane gone for euer? doth his promise faile for euermore? Hath God forgotten to bee gratious? doth hee shut vp his mercies in displeasure? Lord how long wilt thou hide thy selfe,
Then the Saints of GOD power out these doleful songs, My God, my God, why hast thou forsaken me? Will the Lord absent himself for ever? will he show no more favour? Is his mercy clean gone for ever? does his promise fail for evermore? Hath God forgotten to be gracious? does he shut up his Mercies in displeasure? Lord how long wilt thou hide thy self,
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and shall thy wrath burne like fire? The arrows of the Almighty are within me, the poyson wherof drinketh vp my spirit.
and shall thy wrath burn like fire? The arrows of the Almighty Are within me, the poison whereof Drinketh up my Spirit.
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The terrors of God doe set themselues in array of battell against mee . The terrors of God do Set themselves in array of battle against me.
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Hee teareth mee in his wrath, who hateth mee, hee gnasheth vpon me with his teeth, mine enemie sharpeneth his eyes vpon mee , strange words, not farre from despaire. He teareth me in his wrath, who hates me, he gnasheth upon me with his teeth, mine enemy sharpeneth his eyes upon me, strange words, not Far from despair.
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But these are the conflicts, which the Captaines of the Lords armies, & the most chosen children of his right hand sometimes endure, the Lyons themselues sometimes roare with such passions;
But these Are the conflicts, which the Captains of the lords armies, & the most chosen children of his right hand sometime endure, the Lyons themselves sometime roar with such passion;
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how, shall not the lambs tremble? If the soules of the perfit, which haue beene fed with the marrow of fatnesse,
how, shall not the Lambs tremble? If the Souls of the perfect, which have been fed with the marrow of fatness,
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and haue drunke of the fulnesse of Gods cup haue thus fainted for want of releefe? much more the vnperfet and weake consciences, which scarse haue tasted how good the Lord is.
and have drunk of the fullness of God's cup have thus fainted for want of relief? much more the unperfect and weak Consciences, which scarce have tasted how good the Lord is.
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All this is true, and cannot bee gaine-said.
All this is true, and cannot be gainsaid.
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But after a time the faithfull gather strength againe, and are heated at the Sunne-shine of Gods mercies.
But After a time the faithful gather strength again, and Are heated At the Sunshine of God's Mercies.
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They enter into the Sanctuarie of the Lord, and there behold their infirmities with griefe,
They enter into the Sanctuary of the Lord, and there behold their infirmities with grief,
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and reprooue themselues, because their feete was almost gone, and howsoeuer they say in their haste, that all men are liars,
and reprove themselves, Because their feet was almost gone, and howsoever they say in their haste, that all men Are liars,
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yet by leasure they repent of it:
yet by leisure they Repent of it:
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and so Iob after his doubts, is strengthned by faith, and faith, I know that my Redeemer liueth.
and so Job After his doubts, is strengthened by faith, and faith, I know that my Redeemer lives.
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Though hee kill mee, yet will I trust in him . Though he kill me, yet will I trust in him.
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And Dauid checks his soule, Why art thou disquieted within mee? hope thou in God .
And David Checks his soul, Why art thou disquieted within me? hope thou in God.
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The Apostle pithily expresseth our meaning, haesitantes, sed non prorsus haerentes, staggering, but not wholy sticking .
The Apostle pithily Expresses our meaning, Hesitants, sed non prorsus haerentes, staggering, but not wholly sticking.
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So that at last faith doth ouercome these doubts, and triumpheth euer ouer death, saying, O death where is thy sting, O graue where is this victorie ?
So that At last faith does overcome these doubts, and Triumpheth ever over death, saying, Oh death where is thy sting, Oh graven where is this victory?
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Nay vnder the thickest clouds, shee beholdeth some beames of Gods mercies, in the shaddow of death, shee embraceth life, in the pit of despaire shee casteth the anchor of her hope in the bowels of Gods compassions,
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 Cast the anchor of her hope in the bowels of God's compassions,
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and being cast downe by the flesh, shee is raised by the spirit, that shee may say with Paul, Who shall seperate vs from the loue of Christ ?
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?
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For as the springs are dried vp in a hot Summer, and the trees are without leaues in a cold winter.
For as the springs Are dried up in a hight Summer, and the trees Are without leaves in a cold winter.
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As the Sunne is hidden with a cloude: the Starres with the Sunne, and the Fire with the ashes.
As the Sun is hidden with a cloud: the Stars with the Sun, and the Fire with the Ashes.
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As in a Sound the actions of life appeare not.
As in a Found the actions of life appear not.
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So in the heate of Gods wrath the cooling waters of his grace are dried vp:
So in the heat of God's wrath the cooling waters of his grace Are dried up:
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In the winter of our afflictions, our faith lieth hid in the ground without leaues, flower or fruit.
In the winter of our afflictions, our faith lies hid in the ground without leaves, flower or fruit.
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The cloudes of Gods indignation doe hide the beautie of his face, whereby wee should bee comforted.
The Clouds of God's Indignation do hide the beauty of his face, whereby we should be comforted.
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The brightnesse of his Maiestie obscureth the lights of our persons, & the sparkes of grace lie hid vnder the ashes of our crosses:
The brightness of his Majesty obscureth the lights of our Persons, & the sparks of grace lie hid under the Ashes of our Crosses:
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Being in this sound, and sleepe, wee are liker dead, then liuing men.
Being in this found, and sleep, we Are liker dead, then living men.
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But waite a while, then comfort will come againe, and faith will conquer, and bud foorth, repentance will yeeld her fruits,
But wait a while, then Comfort will come again, and faith will conquer, and bud forth, Repentance will yield her fruits,
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and charity will shine bright to our comfort, and Gods glorie.
and charity will shine bright to our Comfort, and God's glory.
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For in a moment haue I hid my face from thee, but in great mercies will I gather thee. For in a moment have I hid my face from thee, but in great Mercies will I gather thee.
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The mountaines shall depart, and the hills bee remooued, but my kindnesse shall not depart from thee,
The Mountains shall depart, and the hills be removed, but my kindness shall not depart from thee,
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neither shall the couenant of my peace be remooued, saith the Lord, that hath mercie one thee . neither shall the Covenant of my peace be removed, Says the Lord, that hath mercy one thee.
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Nay euen against sense and reason faith layeth hold on Gods mercies, as Christ did, saying, My God, my God, &c.
Nay even against sense and reason faith Layeth hold on God's Mercies, as christ did, saying, My God, my God, etc.
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And when the Diuell tempteth, the world allureth, the flesh yeeldeth, then faith resisteth. And if our faith were perfit, wee should not doubt at all.
And when the devil tempts, the world Allureth, the Flesh yields, then faith Resisteth. And if our faith were perfect, we should not doubt At all.
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And without this certitude, faith is but a maske, and the beleeuer but an hypocrite: and therfore, Christ saith to Peter. O man of little faith, &c. The Grounds. XII. The Grounds of this certitude are not our merits or works.
And without this certitude, faith is but a mask, and the believer but an hypocrite: and Therefore, christ Says to Peter. O man of little faith, etc. The Grounds. XII. The Grounds of this certitude Are not our merits or works.
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For what can wee merit of God, that cannot challendge a pecce of bread as our owne without Gods grace and guift? and to whom God saith in his law, that hee sheweth mercie to a thousand generations,
For what can we merit of God, that cannot challenge a pecce of bred as our own without God's grace and gift? and to whom God Says in his law, that he shows mercy to a thousand generations,
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euen then when wee loue him, and keepe his commaundements? This sandy ground of workes, is it whereon the foolish Romanists haue built the houses of their consciences,
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,
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and therefore when the winds of Gods wrath doe blow, or the waues of temptations beate against them, they cannot stand as they confesse it.
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.
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Their houses fall, and the ruine is great, so that their Religion cannot afford them any sound comfort in life nor death.
Their houses fallen, and the ruin is great, so that their Religion cannot afford them any found Comfort in life nor death.
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But wee like wise men (so called by our Sauiour, Mat. 7. ) haue built our house vpon a Rocke, that cannot be mooued,
But we like wise men (so called by our Saviour, Mathew 7.) have built our house upon a Rock, that cannot be moved,
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nor sapped, namely, the Rocke, of 1. Gods mercies, 2. Christs merits, and efficacie, 3. The Word and Sacraments, 4. The testimonie of Gods Spirit, and ours. XIII.
nor sapped, namely, the Rock, of 1. God's Mercies, 2. Christ merits, and efficacy, 3. The Word and Sacraments, 4. The testimony of God's Spirit, and ours. XIII.
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For when wee endeauor to settle our consciences, and assure our saluation, wee goe out of our selues, knowing that in our flesh their dwelleth no good thing .
For when we endeavour to settle our Consciences, and assure our salvation, we go out of our selves, knowing that in our Flesh their dwells no good thing.
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And we doe fixe our faith in the bowels of Gods mercies, from whence the day starre from one high hath visited vs .
And we do fix our faith in the bowels of God's Mercies, from whence the day star from one high hath visited us.
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And so anchoring our hope within the vaile, where Christ is, wee say vnto God in our Prayers.
And so anchoring our hope within the veil, where christ is, we say unto God in our Prayers.
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Behold we are miserable sinners, and who more miserable then wee, we are miserie it selfe:
Behold we Are miserable Sinners, and who more miserable then we, we Are misery it self:
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and thou art merciful, & who more merciful then thee, thou art mercie it selfe.
and thou art merciful, & who more merciful then thee, thou art mercy it self.
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Doe then thine office, O Father of mercies, and take away my miseries, for thine owne names sake.
Doe then thine office, Oh Father of Mercies, and take away my misery's, for thine own names sake.
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Thou hast done it to others. To Dauid a murtherour, Salomon an idolatour, Manasses a sorcerer:
Thou hast done it to Others. To David a murtherour, Solomon an Idolater, Manasses a sorcerer:
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To Peter that denied thee, Paul that persecuted thee, and to many of the Iewes that crucified thee;
To Peter that denied thee, Paul that persecuted thee, and to many of the Iewes that Crucified thee;
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why then doe it vnto me, who am a man, as they, a sinner as they, thine enemie, as they were.
why then do it unto me, who am a man, as they, a sinner as they, thine enemy, as they were.
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For thou art alwaies the same : Thou art the Lord, and art not changed.
For thou art always the same: Thou art the Lord, and art not changed.
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If Satan obiect, knowest thou not that God is iust, and that He will not hold the guilty,
If Satan Object, Knowest thou not that God is just, and that He will not hold the guilty,
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as not guilty, but will punish the iniquity of the fathers vpon the children, to the third,
as not guilty, but will Punish the iniquity of the Father's upon the children, to the third,
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and forth generation, thinkest thou that God can denie himselfe? No Satan, I doe not thinke so, I doe not thinke so:and forth generation, Thinkest thou that God can deny himself? No Satan, I do not think so, I do not think so:
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But rather I acknowledge that God in his wisdome hath so tempered iustice and mercie, in Christ, that both haue their full accomplishment to Gods glorie and our saluation in him.
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.
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And this is the second ground of my confidence. XIIII.
And this is the second ground of my confidence. XIIII.
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Namely Christs merits, For God hath made him, that knew no sinne, to be sinne for vs, that wee may be the righteousnesse of God in him .
Namely Christ merits, For God hath made him, that knew no sin, to be sin for us, that we may be the righteousness of God in him.
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For he hath borne our sorrowes, and through his stripes, wee are healed . Hee died for our sinnes, and rose for our iustification . For he hath born our sorrows, and through his stripes, we Are healed. He died for our Sins, and rose for our justification.
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Hee hath freed vs from the curse of the Law, being made a curse for vs . He hath freed us from the curse of the Law, being made a curse for us.
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And so hee hath redeemed vs by his bloud out of euery tribe, and tongue and nation .
And so he hath redeemed us by his blood out of every tribe, and tongue and Nation.
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And you neede not say, This is true in generall, but may not be applied in particular. And you need not say, This is true in general, but may not be applied in particular.
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For whatsoeuer Christ did, hee did it for vs. And without this particular faith, Christs merits would bee no more beneficiall to mee, then a feast to him that cannot enioy it,
For whatsoever christ did, he did it for us And without this particular faith, Christ merits would be no more beneficial to me, then a feast to him that cannot enjoy it,
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then a potion to the sicke, and a salue to the wounded being not applied. To vs a childe was borne, to vs a Son was giuen . Hee was our Emanuel . God with vs:
then a potion to the sick, and a salve to the wounded being not applied. To us a child was born, to us a Son was given. He was our Emmanuel. God with us:
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And was made of God his Father, our wisdome, iustification, sanctification, and redemption .
And was made of God his Father, our Wisdom, justification, sanctification, and redemption.
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Ours I say, seeing we are his people, for hee was called Iesus, that hee might saue his people from his sinnes . Ours I say, seeing we Are his people, for he was called Iesus, that he might save his people from his Sins.
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He saued Vs, I say, seeing wee are penitent sinners, for this word is certaine, and worthy to bee receiued, that Christ came into the world to saue sinners .
He saved Us, I say, seeing we Are penitent Sinners, for this word is certain, and worthy to be received, that christ Come into the world to save Sinners.
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Vs I say, seeing we groane vnder the burden of our sinnes.Us I say, seeing we groan under the burden of our Sins.
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For hee crieth, Come vnto me all you that are loaden, and I will refresh you .
For he cries, Come unto me all you that Are loaded, and I will refresh you.
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You, saith Christ, that are my sheepe, for my sheepe heare my voice and follow mee, You, Says christ, that Are my sheep, for my sheep hear my voice and follow me,
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and I will giue them eternall life . And I may not doubt of Christs Merits, seeing they are sufficient. and I will give them Eternal life. And I may not doubt of Christ Merits, seeing they Are sufficient.
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Nor of his efficacie in applying them by this Spirit, seeing all power is giuen him in heauen and in earth.
Nor of his efficacy in applying them by this Spirit, seeing all power is given him in heaven and in earth.
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Nay hee maketh Intercession for vs, and wee know that his Father heareth him alwaies .
Nay he makes Intercession for us, and we know that his Father hears him always.
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Seeing then wee haue such a high Priest Iesus the Sonne of God, who hath peirced the heauens in our name, Seeing then we have such a high Priest Iesus the Son of God, who hath pierced the heavens in our name,
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and there prepareth vs a place, hauing accomplished on earth all his fathers will concerning our saluation.
and there Prepareth us a place, having accomplished on earth all his Father's will Concerning our salvation.
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Let vs hold fast our profession, and let vs goe with assurance of faith to the throne of grace, that wee may obtaine mercie,
Let us hold fast our profession, and let us go with assurance of faith to the throne of grace, that we may obtain mercy,
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and finde grace to helpe in time of need. and find grace to help in time of need.
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If any one yet doubt, may wee not rebuke him as Christ did Peter, saying, O man of little faith, &c.
If any one yet doubt, may we not rebuke him as christ did Peter, saying, Oh man of little faith, etc.
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Now whatsoeuer hath beene deliuered touching Gods mercies, and Christs merits, that is, of Gods good will towards vs in Christ, wee haue learned it out of Gods Word, which is the externall obiect of our faith. XV. And this is the third ground of our assurance, namely the Word of God: Not the Law, but the Gospell, to speake properly.
Now whatsoever hath been Delivered touching God's Mercies, and Christ 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. And this is the third ground of our assurance, namely the Word of God: Not the Law, but the Gospel, to speak properly.
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The promises reuealing Gods will in Christ: Therefore not Legall, but Euangelicall.
The promises revealing God's will in christ: Therefore not Legal, but Evangelical.
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The Gospell speakes but in generall, therefore your faith can bee but generall, and you haue neede of a particular reuelation to assure your conscience by a particular faith.
The Gospel speaks but in general, Therefore your faith can be but general, and you have need of a particular Revelation to assure your conscience by a particular faith.
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I answere, that as Abraham, Thomas, Paul, Iohn, did applie vnto themselues the promises of God by a particular faith; so ought we to doe.
I answer, that as Abraham, Thomas, Paul, John, did apply unto themselves the promises of God by a particular faith; so ought we to do.
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1. For what they did, was not by a speciall reuelation, but by the Spirit of Adoption,
1. For what they did, was not by a special Revelation, but by the Spirit of Adoption,
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and the nature of a true iustifying faith common to all the Elect. And therefore they speake in the plurall number in the places alleadged.
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.
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And Paul saith, of Abraham, Rom. 4.23.24. That it was not written for him alone, but for vs also, to whom faith shalbe imputed for righteousnesse.
And Paul Says, of Abraham, Rom. 4.23.24. That it was not written for him alone, but for us also, to whom faith shall imputed for righteousness.
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And Christ said of Thomas, Ioh. 20. Because thou hast seene thou hast beleeued, blessed are they that haue not seene, and yet haue beleeued.
And christ said of Thomas, John 20. Because thou hast seen thou hast believed, blessed Are they that have not seen, and yet have believed.
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Whence appeares that neither Abraham, nor Thomas, nor Paul, nor Iohn, in assuring themselues, & applying Gods promises to their consciences, did any thing extraordinarie,
Whence appears that neither Abraham, nor Thomas, nor Paul, nor John, in assuring themselves, & applying God's promises to their Consciences, did any thing extraordinary,
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but that which is required of euery beleeuer to bee saued: for wee haue the same spirit they had , though not in the same measure. 2 Againe.
but that which is required of every believer to be saved: for we have the same Spirit they had, though not in the same measure. 2 Again.
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Though Christ in his Word speake not to euerie one of vs, in particular, as he did to the sick of the palsey.
Though christ in his Word speak not to every one of us, in particular, as he did to the sick of the palsy.
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Cofide fili; bee of good cheere my sonne, thy sinnes are forgiuen thee . And to the woman, Thy faith hath saued thee, goe in peace . Cofide fili; be of good cheer my son, thy Sins Are forgiven thee. And to the woman, Thy faith hath saved thee, go in peace.
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Yet the indefinite propositions of Scripture are equiualent with a thousand particulars. 1 Therefore when wee heare, That hee which beleeueth, shall not perish .
Yet the indefinite propositions of Scripture Are equivalent with a thousand particulars. 1 Therefore when we hear, That he which Believeth, shall not perish.
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That hee which calleth vpon the name of God shalbe saued . That he which calls upon the name of God shall saved.
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That Christ came to saue sinners , to heale the sicke , free the captiues , refresh the wearie , satisfie the hungrie , To quicken the dead , saue what was lost, To saue his people , his sheepe , those that were giuen him ;
That christ Come to save Sinners, to heal the sick, free the captives, refresh the weary, satisfy the hungry, To quicken the dead, save what was lost, To save his people, his sheep, those that were given him;
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that morne , in Sion, & are of a contrite , poore , and humble spirit. And many such like comfortable sentences in Scripture.
that morn, in Sion, & Are of a contrite, poor, and humble Spirit. And many such like comfortable sentences in Scripture.
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2 The sanctified conscience will draw the Assumption.
2 The sanctified conscience will draw the Assump.
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I know I am such, I feele it, as well as I can feele, I liue, see and walke:
I know I am such, I feel it, as well as I can feel, I live, see and walk:
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for nature is not more powerfull to perswade me that I liue as a man, then grace can be to assure me that I liue as a Christian.
for nature is not more powerful to persuade me that I live as a man, then grace can be to assure me that I live as a Christian.
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3 Therefore faith will make the conclusion of this Demonstration, and say, I shall not perish,
3 Therefore faith will make the conclusion of this Demonstration, and say, I shall not perish,
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but I shall liue for euer, for the mouth of the Lord hath spoken it.
but I shall live for ever, for the Mouth of the Lord hath spoken it.
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Heauen and earth shall passe, but one iote of Gods word shall not passe without his full accomplishment . Heaven and earth shall pass, but one jot of God's word shall not pass without his full accomplishment.
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And to what end else all our Christian meetings? Doth not the Minister stand in Christs roome;
And to what end Else all our Christian meetings? Does not the Minister stand in Christ room;
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threatning and promising, instructing and rebuking, planting, and rooting out, building and destroying, loosening and binding, opening and shutting,
threatening and promising, instructing and rebuking, planting, and rooting out, building and destroying, loosening and binding, opening and shutting,
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as hauing the keyes of heauen. Doth not hee speake sometimes in generall.
as having the keys of heaven. Does not he speak sometime in general.
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Beleeue, and repent, and you shalbe saued, but sometimes in particular, as Paul to the Centurion, Act. 10. and Nathan to Dauid. Tu es homo, Thou art the man, and Christ to Peter. Simon dormis? Peter sleepest thou? Mar. 14.Believe, and Repent, and you shall saved, but sometime 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.
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And therefore saluation is of faith, that the promise may bee sure to the whole seed .
And Therefore salvation is of faith, that the promise may be sure to the Whole seed.
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Not sure in generall, but to the seed in particular applied.
Not sure in general, but to the seed in particular applied.
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And to what other end, the administration of the Sacraments? doth not the Pastor applie the signes of Baptisme, And to what other end, the administration of the Sacraments? does not the Pastor apply the Signs of Baptism,
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and the Lords Supper, and euery child, or beleeuer receiue the same signes, with this vse and relation, that as truely as they are made partakers of the one,
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,
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so truly they receiue the other to the encrease of faith, and assurance of saluation? And therefore.
so truly they receive the other to the increase of faith, and assurance of salvation? And Therefore.
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Circumcision is called the seale of the righteousnesse of faith . And those that are baptised haue put on Christ .
Circumcision is called the seal of the righteousness of faith. And those that Are baptised have put on christ.
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And Christ saith to his disciples. Take, eate, this is my body, which is giuen for you .
And christ Says to his Disciples. Take, eat, this is my body, which is given for you.
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The name of the thing signified is attributed to the externall signe, to assure vs, that in beleeuing wee shalbe as certainely made partakers of all Christs merits;
The name of the thing signified is attributed to the external Signen, to assure us, that in believing we shall as Certainly made partakers of all Christ merits;
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as by taking with the hand, and eating with the mouth wee enioy the terrestriall elements for the preseruation of this temporall life.
as by taking with the hand, and eating with the Mouth we enjoy the terrestrial elements for the preservation of this temporal life.
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Now euery Christian knoweth hee doth beleeue, by the roote, groath, and fruits of his faith.
Now every Christian Knoweth he does believe, by the root, groat, and fruits of his faith.
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By the roote, because it proceedeth from the spirit crying in the heart, Abba Father, and is grounded vpon the pure word of God.
By the root, Because it Proceedeth from the Spirit crying in the heart, Abba Father, and is grounded upon the pure word of God.
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By the groath, because it is nurrished by the same meanes, it was conceiued in our mindes and hearts,
By the groat, Because it is nurrished by the same means, it was conceived in our minds and hearts,
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as the childe is nursed with the same bloud hee was first conceiued. By the fruits. For his heart is towards God as the drie land .
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.
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As the heart panteth after the water brookes, so panteth his soule after his God . As the heart pants After the water brooks, so pants his soul After his God.
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O when (saith hee) shall I enter, and present me before thy glorious face,
Oh when (Says he) shall I enter, and present me before thy glorious face,
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euen in that house, whereof thou art the Maister builder, and not man? O who shall deliuer me out of this body of death !
even in that house, whereof thou art the Master builder, and not man? Oh who shall deliver me out of this body of death!
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I desire to be dissolued, and to be with Christ . O when shall I say with Simeon. Now lettest thou thy seruant depart in peace . I desire to be dissolved, and to be with christ. O when shall I say with Simeon. Now Lettest thou thy servant depart in peace.
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And yet, nec pudet viuere, nec piget mori. I am neither a shamed to liue, nor grieued to die.
And yet, nec It is shameful viuere, nec Piget Mori. I am neither a shamed to live, nor grieved to die.
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If it be thy will, O Lord, I should liue to serue thee, thy will bee done.
If it be thy will, Oh Lord, I should live to serve thee, thy will be done.
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If thou sayest to my heart, seeke my face, I wil answer, I will seeke thy face, O my God .
If thou Sayest to my heart, seek my face, I will answer, I will seek thy face, Oh my God.
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If thou sayest, Do my wil, I will answer, Here I am come, I take a delight to doe thy will, O my God.
If thou Sayest, Do my will, I will answer, Here I am come, I take a delight to do thy will, Oh my God.
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Thy lawes are written within mee . Thy laws Are written within me.
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My heart is disposed, O my God, my heart is disposed, I will sing, and giue praise. My heart is disposed, Oh my God, my heart is disposed, I will sing, and give praise.
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Awake vp my glorie, awake Psalterie and Harpe, I will praise thee amongst the people, I will sing vnto thee amongst the Nations . Awake up my glory, awake Psaltery and Harp, I will praise thee among the people, I will sing unto thee among the nations.
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Thus the roote, groath, and fruits.
Thus the root, groat, and fruits.
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The disposition of the heart, the obedience of life, the petition of the lips, with the desire of death to glorifie God, are euidences of my faith,
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,
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and that in truth I haue applied the Gospell to my saluation.
and that in truth I have applied the Gospel to my salvation.
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And therefore the mercies of God, the merits of Christ, and the truth of the Gospell shalbe sure grounds for my faith to build vpon.
And Therefore the Mercies of God, the merits of christ, and the truth of the Gospel shall sure grounds for my faith to built upon.
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And if any yet doubt, wee may say vnto him, as Christ to Peter. O man of little faith, &c.
And if any yet doubt, we may say unto him, as christ to Peter. O man of little faith, etc.
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But in comes Bellarmin with his. Nemo tenetur, nec potest, nec expedit; No man ought, or can, or may so assure himselfe.
But in comes Bellarmin with his. Nemo tenetur, nec potest, nec expedit; No man ought, or can, or may so assure himself.
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(Beloued) hold this for one of the greatest lies, that euer came from Rome.
(beloved) hold this for one of the greatest lies, that ever Come from Rome.
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What? that no man is bound to haue that which God commandeth? That none can haue, that which God promiseth? that none may haue that which hee giueth? who will not hold him for a liar, that publisheth such vntruths?
What? that no man is bound to have that which God commands? That none can have, that which God promises? that none may have that which he gives? who will not hold him for a liar, that Publisheth such untruths?
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1 As oft as God cammands vs to beleeue in the Gospell . To aske in faith , And condemneth doubtings :
1 As oft as God cammands us to believe in the Gospel. To ask in faith, And Condemneth doubtings:
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so oft doth hee command vs to applie in particular the remission of our sinnes.
so oft does he command us to apply in particular the remission of our Sins.
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For, I doe proue that the faith required in the Gospell is a particular, not a generall faith, a iustifying, not an hystoricall faith.
For, I do prove that the faith required in the Gospel is a particular, not a general faith, a justifying, not an historical faith.
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2 Againe, as oft as God promiseth to heare such prayers, so oft hee promiseth to graunt vs this particular remission of sinnes.
2 Again, as oft as God promises to hear such Prayers, so oft he promises to grant us this particular remission of Sins.
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3 And lastly, as oft as the Gospell is preached, so oft this particular faith,
3 And lastly, as oft as the Gospel is preached, so oft this particular faith,
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and remission of sinnes is graunted vnto the Elect. This being the difference betweene the Law, and the Gospell.
and remission of Sins is granted unto the Elect. This being the difference between the Law, and the Gospel.
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That the Law commandeth and sheweth our dutie, but giueth not power to performe it.
That the Law commands and shows our duty, but gives not power to perform it.
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The Gospell in commanding giueth the hability, power, and effect, to beleeue and obey, whereupon it is called the Ministery of the spirit .
The Gospel in commanding gives the hability, power, and Effect, to believe and obey, whereupon it is called the Ministry of the Spirit.
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Therefore I conclude, that either a man may be assured of his saluation resting vpon these fore-named grounds,
Therefore I conclude, that either a man may be assured of his salvation resting upon these forenamed grounds,
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or else Gods mercies are changeable: Christs merits and power in-sufficient; The Word is a fable. The Sacraments are false seales:
or Else God's Mercies Are changeable: Christ merits and power insufficient; The Word is a fable. The Sacraments Are false Seals:
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But cursed be hee that saith and beleeueth this.
But cursed be he that Says and Believeth this.
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Therefore Anathema, Anathema, to the Church of Rome, that saith a man ought not, nor cannot, nor may not, assure himselfe in particular of the remission of his sinnes, and of life euerlasting. XVI.
Therefore Anathema, Anathema, to the Church of Rome, that Says a man ought not, nor cannot, nor may not, assure himself in particular of the remission of his Sins, and of life everlasting. XVI.
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The last ground for the assurance of our saluation, is the testimonie of the spirit of God, and of our spirit. The last ground for the assurance of our salvation, is the testimony of the Spirit of God, and of our Spirit.
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The holy Ghost witnessing to our spirits that we are the adopted sonnes of God . And that after this manner. The holy Ghost witnessing to our spirits that we Are the adopted Sons of God. And that After this manner.
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Because wee are sonnes, God the Father hath sent the Spirit of his Sonne in our hearts crying. Abba Father . Because we Are Sons, God the Father hath sent the Spirit of his Son in our hearts crying. Abba Father.
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Thence we conclude, that wee are the sonnes of God, and therefore heires of God, and coheires with Christ .
Thence we conclude, that we Are the Sons of God, and Therefore Heirs of God, and coheirs with christ.
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Because our hearts are mooued to crie with confidence vnto God, as vnto a Father,
Because our hearts Are moved to cry with confidence unto God, as unto a Father,
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and this spirit of prayer, and of faith, is giuen onely to the sonnes of God.
and this Spirit of prayer, and of faith, is given only to the Sons of God.
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2 Now when our spirits being sanctified, are enlightned with this faith, and our consciences purified from dead workes,
2 Now when our spirits being sanctified, Are enlightened with this faith, and our Consciences purified from dead works,
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then euen our spirits can witnesse with the spirit of God within vs, that wee are the children of God,
then even our spirits can witness with the Spirit of God within us, that we Are the children of God,
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and therefore shall not perish, because this faith, and repentance bringing forth good fruits are giuen only to the elect, to Gods chosen sonnes and daughters.
and Therefore shall not perish, Because this faith, and Repentance bringing forth good fruits Are given only to the elect, to God's chosen Sons and daughters.
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Hence the Holy Ghost is called a seale .
Hence the Holy Ghost is called a seal.
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Yea were sealed with the Holy Spirit of promise, which is the earnest of our inheritance. Yea were sealed with the Holy Spirit of promise, which is the earnest of our inheritance.
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Greeue not the Holy Spirit of God, whereby yee are sealed vnto the day of redemption. Grieve not the Holy Spirit of God, whereby ye Are sealed unto the day of redemption.
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It is also called, A pledge, an earnest penny.
It is also called, A pledge, an earnest penny.
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For God who hath sealed vs, hath giuen vs the earnest of his spirit in our hearts .
For God who hath sealed us, hath given us the earnest of his Spirit in our hearts.
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This seale, this earnest penny are notes of the assurance of our hearts, where the Holy Ghost dwelleth as in his Temple.
This seal, this earnest penny Are notes of the assurance of our hearts, where the Holy Ghost dwells as in his Temple.
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And now if our Conscience naturally is instar mille testium, as good as a thousand witnesses:
And now if our Conscience naturally is instar mille Testimony, as good as a thousand Witnesses:
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how much stronger is it to perswade vs, being sanctified by the spirit of truth .
how much Stronger is it to persuade us, being sanctified by the Spirit of truth.
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And thus in the Law, vnder the witnesse of two or three, euery thing was confirmed, and ratified.
And thus in the Law, under the witness of two or three, every thing was confirmed, and ratified.
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Now wee haue foure witnesses vnreproouable: two externall, the Word and Sacraments: two internall, the Spirit of God, with our spirits.
Now we have foure Witnesses vnreproouable: two external, the Word and Sacraments: two internal, the Spirit of God, with our spirits.
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Therefore either my conclusion is true, That a man may assure himselfe of his saluation, or else the premises are false.
Therefore either my conclusion is true, That a man may assure himself of his salvation, or Else the premises Are false.
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But cursed be hee that saith, God is not constant in mercie: Christ is not of sufficient will and power to saue;
But cursed be he that Says, God is not constant in mercy: christ is not of sufficient will and power to save;
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The Word and Sacraments, are false badges. The Spirit of God, and our spirit are false witnesses.
The Word and Sacraments, Are false badges. The Spirit of God, and our Spirit Are false Witnesses.
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Therefore Anathema, Anathema, to the Church of Rome, that teacheth a man may not be assured of his saluation. Of perseuerance. XVII.
Therefore Anathema, Anathema, to the Church of Rome, that Teaches a man may not be assured of his salvation. Of perseverance. XVII.
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But the Romanists say, Though now you may bee assured of Gods fauour, and of your saluation,
But the Romanists say, Though now you may be assured of God's favour, and of your salvation,
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yet you cannot bee assured to continue to the end: For the way to heauen is long, tedious, very hard to keepe.
yet you cannot be assured to continue to the end: For the Way to heaven is long, tedious, very hard to keep.
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Multa cadunt inter calicen suprema { que } labra. Multa cadunt inter calicen Supreme { que } labra.
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Many things fall betweene the lip and the cup, and therefore you cannot bee assured of your saluation.
Many things fallen between the lip and the cup, and Therefore you cannot be assured of your salvation.
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I answere, Hee that giueth this good beginning for his owne names sake, will perfit the workemanship of his fingers, for his glory sake.
I answer, He that gives this good beginning for his own names sake, will perfect the workmanship of his fingers, for his glory sake.
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The plant which the Father hath not planted shalbe rooted out Therefore that which hee hath planted shall neuer bee rooted out. The plant which the Father hath not planted shall rooted out Therefore that which he hath planted shall never be rooted out.
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That which hee builds shall neuer bee throwne downe: Therefore the iust is like the tree planted by riuers of waters .
That which he builds shall never be thrown down: Therefore the just is like the tree planted by Rivers of waters.
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Like the greene Olius tree in the house of the Lord .
Like the green Olius tree in the house of the Lord.
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Like the Palme tree, or like the Cedars of Lebanon , and like vnto the mount Sion, that cannot bee mooued ,
Like the Palm tree, or like the Cedars of Lebanon, and like unto the mount Sion, that cannot be moved,
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and therefore hee is perswaded , that neither high nor low, things present, nor things to come, can seperate him from the loue God beareth vnto him in Christ. The Grounds. XVIII. And the grounds of this perseuerance, are not our merits or workes:
and Therefore he is persuaded, that neither high nor low, things present, nor things to come, can separate him from the love God bears unto him in christ. The Grounds. XVIII. And the grounds of this perseverance, Are not our merits or works:
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for that is the reddiest way to assure our damnation. If wee should any wayes trust in our selues, wee could not stand one moment.
for that is the reddiest Way to assure our damnation. If we should any ways trust in our selves, we could not stand one moment.
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Thus wee should fall away totaly, and finally, as all hypocrites doe.
Thus we should fallen away totally, and finally, as all Hypocrites do.
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But the foundation of our perseuerance, is God, the Father the Son, and the Holy Ghost.
But the Foundation of our perseverance, is God, the Father the Son, and the Holy Ghost.
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The Fathers, 1. loue. 2. decree, 3. promise. 1 His loue, for saith he, I haue loued thee with an eternall loue.
The Father's, 1. love. 2. Decree, 3. promise. 1 His love, for Says he, I have loved thee with an Eternal love.
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Therefore haue I prolonged my kindnesse vnto thee . Therefore have I prolonged my kindness unto thee.
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Loue I say so great: That he hath giuen vs his onely Sonne, &c. and therefore hee will not deny all other things with him .
Love I say so great: That he hath given us his only Son, etc. and Therefore he will not deny all other things with him.
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If wee be surprised in some fault, He will visit our tansgressions, and chastice vs with stripes;
If we be surprised in Some fault, He will visit our tansgressions, and chastise us with stripes;
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but he will not take away his louing kindnesse from vs for euer Nay, hee will rather send vs a Nathan to reprooue vs, as hee did to Dauid . but he will not take away his loving kindness from us for ever Nay, he will rather send us a Nathan to reprove us, as he did to David.
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Or looke vpon vs, as Christ did one Peter. And though we fall, yet shall we not be vtterly cast downe,
Or look upon us, as christ did one Peter. And though we fallen, yet shall we not be utterly cast down,
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for the Lord vpholdeth vs with his hand . Otherwise hee were not a true, and heauenly Father: for the Lord upholdeth us with his hand. Otherwise he were not a true, and heavenly Father:
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seeing hee hath the will and power to make vs such as is fitting, by taking away our stony hearts .
seeing he hath the will and power to make us such as is fitting, by taking away our stony hearts.
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2 And it must be so, because of Gods decree. His knowledge is certaine, his will is iust, & power infinite.
2 And it must be so, Because of God's Decree. His knowledge is certain, his will is just, & power infinite.
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Therefore the foundation of the Lord is sure, hauing this seale, GOD knoweth who are his .
Therefore the Foundation of the Lord is sure, having this seal, GOD Knoweth who Are his.
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Therefore the false Prophets, and false Christs with their lying miracles would seduce euen the Elect, if it were possible Though Marie Magdalin haue seuen diuels. Peter denie Christ; Paul persecute him.
Therefore the false prophets, and false Christ with their lying Miracles would seduce even the Elect, if it were possible Though Marry Magdalin have seuen Devils. Peter deny christ; Paul persecute him.
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Yet not one of them shall perish, because those that he hath predestinated, he hath called;
Yet not one of them shall perish, Because those that he hath predestinated, he hath called;
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and those that hee hath called, hee hath iustified; and those that he hath iustified, he hath glorified . and those that he hath called, he hath justified; and those that he hath justified, he hath glorified.
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The future glorie of the Elect, is as certaine, as if it were past. And hence ariseth this confidence.
The future glory of the Elect, is as certain, as if it were past. And hence arises this confidence.
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Hee that hath begunne this worke in vs, will perfit it, till the day of the Lord Iesus . He that hath begun this work in us, will perfect it, till the day of the Lord Iesus.
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And thus the doctrine of predestination is so farre from shaking the faith and hope of our saluation,
And thus the Doctrine of predestination is so Far from shaking the faith and hope of our salvation,
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as that rather it doth confirme it, as the principall ground thereof.
as that rather it does confirm it, as the principal ground thereof.
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3 Now God will bee iustified in all his workes, and therefore hee will performe whatsoeuer hath proceeded out of his lippes.
3 Now God will be justified in all his works, and Therefore he will perform whatsoever hath proceeded out of his lips.
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God is not a man, that he should lie, neither the Sonne of man that hee should repent: God is not a man, that he should lie, neither the Son of man that he should Repent:
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hath he said, and shall he not doe it? Or hath he spoken, and shall hee not make it good ? I will (saith hee) giue them one heart, and one way, that they may feare me for euer:
hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good? I will (Says he) give them one heart, and one Way, that they may Fear me for ever:
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I will make an eternall conuenant with them, that I will not turne away from them to doe them good,
I will make an Eternal Covenant with them, that I will not turn away from them to do them good,
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but I will put my feare in their hearts that they shall not depart from me . but I will put my Fear in their hearts that they shall not depart from me.
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And this promise of the new Couenant is not conditionall, for so none should bee saued,
And this promise of the new Covenant is not conditional, for so none should be saved,
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if GOD should waite for our faith, and perseuerance, but it is absolute, proceeding from his free grace.
if GOD should wait for our faith, and perseverance, but it is absolute, proceeding from his free grace.
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Againe, this perseuerance is grounded on Christs merits, and power.
Again, this perseverance is grounded on Christ merits, and power.
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And therefore (saith hee) whatsoeuer my Father giueth mee commeth vnto me, and I will not cast him out,
And Therefore (Says he) whatsoever my Father gives me comes unto me, and I will not cast him out,
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but I will raise him againe, and giue him eternall life . but I will raise him again, and give him Eternal life.
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No man shall take my sheepe out of my hands, for my Father which gaue them me, is stronger then all, No man shall take my sheep out of my hands, for my Father which gave them me, is Stronger then all,
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and no man can take them out of his hands . To this end hee Prayed for Peter , and for Vs , and was heard . and no man can take them out of his hands. To this end he Prayed for Peter, and for Us, and was herd.
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And who would suffer one of his members to be cut off, if he could otherwise preuent it? And hath not Christ bought vs at a high rate, with his pretious bloud ? And thinke you hee will loose, that which hath cost him so deere? Last of all:
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? And think you he will lose, that which hath cost him so deer? Last of all:
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This perseuerance is grounded on Gods spirit: for (saith Christ) hee shall dwell with you for euer .
This perseverance is grounded on God's Spirit: for (Says christ) he shall dwell with you for ever.
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And hee shalbe the earnest of your inheritance, vntill the redemption of the purchased possession . Hence it is compared to a spring of water .
And he shall the earnest of your inheritance, until the redemption of the purchased possession. Hence it is compared to a spring of water.
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And as you haue heard, to a seale, or earnest penny. And all this in truth ,
And as you have herd, to a seal, or earnest penny. And all this in truth,
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for hee cannot, and will not deceiue vs. Therefore, either this Conclusion is true.
for he cannot, and will not deceive us Therefore, either this Conclusion is true.
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That we may be assured of our perseuerance in faith, and loue, vnto the end of our full redemption,
That we may be assured of our perseverance in faith, and love, unto the end of our full redemption,
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or else these premises are false.
or Else these premises Are false.
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But cursed be he that saith, God is no sure ground for vs to trust vpon.
But cursed be he that Says, God is no sure ground for us to trust upon.
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His loue is variable, his will changeable, his promise deceitfull.
His love is variable, his will changeable, his promise deceitful.
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Christs merits are made voide by our sinnes, his arme is too short to deliuer vs, and his prayers are neglected.Christ merits Are made void by our Sins, his arm is too short to deliver us, and his Prayers Are neglected.
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The Holy Ghost is a false messenger, a counterfet seale, and a troublesome host: for if this were so, the Bible were but a fable, the Gospell a ridle,
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,
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and Religion but a tricke of wit and policie.
and Religion but a trick of wit and policy.
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Therefore, Anathema, nay Maranatha, is denounced and decreed in the Counsell of Heauen, against the Chapter of Trent, for teaching that a man may not bee assured of his saluation.
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.
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If therefore any one of you (beloued) laying hold one these hookes, and building vpon such a rocke, doth neuerthelesse wauer in his heart, wee may reprooue him, as Christ did Peter, saying.
If Therefore any one of you (Beloved) laying hold one these hooks, and building upon such a rock, does nevertheless waver in his heart, we may reprove him, as christ did Peter, saying.
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O man of little faith wherefore didst thou doubt? And thus much for the first part, sc: The confirmation of the Truth. Oh man of little faith Wherefore didst thou doubt? And thus much for the First part, sc: The confirmation of the Truth.
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Part. 2. NONLATINALPHABET. 1 Now it is high time for vs to examine our Aduersaries Obiect: It may be, I haue wearied the patience of some, in this first part.
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.
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But they who know the weight of this Controuersie, know, that a building which must reach to heauen, ought to haue a deepe foundation.
But they who know the weight of this Controversy, know, that a building which must reach to heaven, ought to have a deep Foundation.
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The taller Oke, and the higher Ceder; the more compasse the roote requires vnder earth.
The Taller Oak, and the higher Cedar; the more compass the root requires under earth.
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And those who are exercised in this spirituall building, or planting, know I haue omitted of set purpose many ornaments from the Fathers,
And those who Are exercised in this spiritual building, or planting, know I have omitted of Set purpose many Ornament from the Father's,
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and others, euen from our Aduersaries store-house, to beautifie this worke.
and Others, even from our Adversaries storehouse, to beautify this work.
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But the desire I haue to finish it, and to giue it his full proportion in all points necessarie, I haue contented my selfe hetherto with Christ the corner-stone,
But the desire I have to finish it, and to give it his full proportion in all points necessary, I have contented my self hitherto with christ the cornerstone,
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and with the testimonie of Scripture, the onely rule for Articles of faith, and saluation. Behold then the suttlety, and diligence of Satan to trouble, and destroy.
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.
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The Romanists alledge out of Scripture. First, Testimonies. Secondly, Examples.
The Romanists allege out of Scripture. First, Testimonies. Secondly, Examples.
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Thirdly, Reasons, to prooue that faith cannot be a certaine particular perswasion, & much lesse assure vs of our perseuerance till wee come to perfection. Obiections agains Certitude of faith.
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 against Certitude of faith.
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1 The Testimonies are drawne from the Old, and New Testament. From the Old Testament. As,
1 The Testimonies Are drawn from the Old, and New Testament. From the Old Testament. As,
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Who can say I haue cleansed my heart. Men know neither loue nor hatred by all that is before them. Who can say I have cleansed my heart. Men know neither love nor hatred by all that is before them.
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Who knoweth whether the Lord will returne, and leaue meate offerings, & c? From the New Testament. As, Who Knoweth whither the Lord will return, and leave meat offerings, & c? From the New Testament. As,
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I finde my selfe guilty of nothing, yet am not I iustified thereby. Worke out your saluation with feare, &c. Be not high minded, but feare. I find my self guilty of nothing, yet am not I justified thereby. Work out your salvation with Fear, etc. Be not high minded, but Fear.
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Blessed is he that feareth alwayes. I answere. 1 To the Prou. 20. 1 It is true, no man can say hee hath purged himselfe, that commeth from God. Blessed is he that fears always. I answer. 1 To the Prou. 20. 1 It is true, no man can say he hath purged himself, that comes from God.
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2 No man is throughly cleansed in this life. 2 To that of Eccles. 9. 1 The Text alledged by the Romanists is corrupt.
2 No man is thoroughly cleansed in this life. 2 To that of Eccles. 9. 1 The Text alleged by the Romanists is corrupt.
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2 True, none can know by our externall estate the condition of the Elect, or Reprobate,
2 True, none can know by our external estate the condition of the Elect, or Reprobate,
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because God maketh his sun to shine vpon good and bad.
Because God makes his sun to shine upon good and bad.
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Mat. 5. Otherwise, by internall, and externall tokens (as we shewed before) Paul, Iohn, Abraham knew they were loued of God, and so all beleeuers know.Mathew 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.
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3 To that of Ionas, and Ioel, wee answere.
3 To that of Ionas, and Joel, we answer.
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1 Who knoweth? intimateth the difficulty to haue such hainous sins pardoned, to rouse them to a serious repentance.
1 Who Knoweth? intimateth the difficulty to have such heinous Sins pardoned, to rouse them to a serious Repentance.
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2 Or else he speaketh of temporall blessings, which being asked with condition, wee depend on Gods will, as Mat. 8. If thou wilt thou canst heale me.
2 Or Else he speaks of temporal blessings, which being asked with condition, we depend on God's will, as Mathew 8. If thou wilt thou Canst heal me.
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4 To that of Paul. 1. Cor. 4.4. I answer. True, Paul was not iustified by his workes, though innocent in his Ministerie.
4 To that of Paul. 1. Cor. 4.4. I answer. True, Paul was not justified by his works, though innocent in his Ministry.
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5 But the last testimony of Feare, seemes to crosse the assurance of faith diametrially: therefore more labor is here required.
5 But the last testimony of fear, seems to cross the assurance of faith diametrially: Therefore more labour is Here required.
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And if we breake this speare or staffe, they haue nothing left to runne against vs,
And if we break this spear or staff, they have nothing left to run against us,
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or to leane vpō, with any hope of victory.
or to lean upon, with any hope of victory.
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This will giue Bellarmine the lie, & stop with a wisp Stapletons crowing throate, that they shalbe able to finde nothing henceforth to insult against the Gospell.
This will give Bellarmine the lie, & stop with a wisp Stapletons crowing throat, that they shall able to find nothing henceforth to insult against the Gospel.
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Consider then foure kindes of feare. 1. Natural. 2. Of distrust. 3. Seruile. 4. Filiall. Consider then foure Kinds of Fear. 1. Natural. 2. Of distrust. 3. Servile. 4. Filial.
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1 The Naturall feare, is an infirmitie, but no sinne, and therefore was found in Christ.
1 The Natural Fear, is an infirmity, but no sin, and Therefore was found in christ.
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2 That of diffidence, is a hainous crime, when we feare man more then God, or trust man, more then God, and Christ.
2 That of diffidence, is a heinous crime, when we Fear man more then God, or trust man, more then God, and christ.
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And this is oft ioyned with a seruile feare. 3 The Seruile, and Filiall feare wherof is spoken Rom. 8. Differ thus.
And this is oft joined with a servile Fear. 3 The Servile, and Filial Fear whereof is spoken Rom. 8. Differ thus.
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1 In Subiect: for that is in the Reprobate this in the Elect: that in a polluted, this a sanctified conscience.
1 In Subject: for that is in the Reprobate this in the Elect: that in a polluted, this a sanctified conscience.
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2 In the Obiect. For that looketh to the punishment, this to the sinne: that commeth after, this goeth before sinne:
2 In the Object. For that looks to the punishment, this to the sin: that comes After, this Goes before sin:
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If the wicked feared not Hell, he would harden his heart, and sell himselfe to doe euill in Gods sight:
If the wicked feared not Hell, he would harden his heart, and fell himself to do evil in God's sighed:
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but though there were neither Heauen nor Hell, the righteous would not sinne, because it is euill in his owne nature,
but though there were neither Heaven nor Hell, the righteous would not sin, Because it is evil in his own nature,
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and offendeth the Maiestie of so good a Father. 3 In Effects. For that is full of anguish and dispaire;
and offends the Majesty of so good a Father. 3 In Effects. For that is full of anguish and despair;
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And therefore it maketh Adam to flie, Cain to forsake Gods seruice, and Iudas to hang himselfe.
And Therefore it makes Adam to fly, Cain to forsake God's service, and Iudas to hang himself.
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Whereas the other, begets in vs a great care not to sin, and a ioy, that we cannot perish.
Whereas the other, begets in us a great care not to sin, and a joy, that we cannot perish.
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As he that frō the steeple lookes downe-wards, and trembles; but considering how hee is fenced, and mured in with battlements, reioyceth in his assurance, As he that from the steeple looks downwards, and trembles; but considering how he is fenced, and mured in with battlements, rejoices in his assurance,
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& layeth hold on them with greater care.
& Layeth hold on them with greater care.
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Whereupon the Psalmist saith, Serue the Lord with feare, and reioyce with trembling There feare and ioy, assurance and trembling are ioyned together.
Whereupon the Psalmist Says, Serve the Lord with Fear, and rejoice with trembling There Fear and joy, assurance and trembling Are joined together.
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4 They differ in the End: for seruile feare deserueth death . But this filial feare maketh a man happy .
4 They differ in the End: for servile Fear deserves death. But this filial Fear makes a man happy.
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Feare then is so farre from shaking my former foundation of confidēce, as that it doth rather establish it. According to the prouerbe.
fear then is so Far from shaking my former Foundation of confidence, as that it does rather establish it. According to the proverb.
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Timere qui scit, scit tuto aggredi. He that can feare, will make sure worke. Now this feare of distrust, or seruile feare is alwaies condemned in Scripture.Timere qui scit, scit Tutor aggredi. He that can Fear, will make sure work. Now this Fear of distrust, or servile Fear is always condemned in Scripture.
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Feare not, O house of Israel, for I am with thee; fear not, Oh house of Israel, for I am with thee;
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be not dismayed, for I am thy God, I haue redeemed thee, and called thee by thy name, thou art mine . be not dismayed, for I am thy God, I have redeemed thee, and called thee by thy name, thou art mine.
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And this feare God takes away from beleeuers, That being freed from the hands of all our enemies, wee may serue him without feare, in holinesse and righteousnes, all the dayes of our liues .
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.
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For wee haue not receiued the spirit of bondage to be againe in feare, but wee haue receiued the spirit of adoption, by the which we crie, Abba, Father . 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.
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And therefore Christ said to his disciples, feare not little flocke. And he rebuketh them for this feare .
And Therefore christ said to his Disciples, Fear not little flock. And he Rebuketh them for this Fear.
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As hee doth here Peter, sc: O man of little faith, &c. Now compare these prohibitions with the Romish iniunctions, and they agree as fire and water.
As he does Here Peter, sc: Oh man of little faith, etc. Now compare these prohibitions with the Romish injunctions, and they agree as fire and water.
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And yet this doth not exclude that filiall feare, wee owe vnto so good a Father:
And yet this does not exclude that filial Fear, we owe unto so good a Father:
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that feare I say, which proceedeth from loue, and agreeth with Christian humility, or modestie, grounded vpon our owne weakenesse, and Gods Maiestie.
that Fear I say, which Proceedeth from love, and agreeth with Christian humility, or modesty, grounded upon our own weakness, and God's Majesty.
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Therefore Paul exhorts vs to worke out our saluation with feare and trembling , because God worketh in vs the will and the deed according to his good pleasure, we are able to doe nothing of our selues.
Therefore Paul exhorts us to work out our salvation with Fear and trembling, Because God works in us the will and the deed according to his good pleasure, we Are able to do nothing of our selves.
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And hee perswadeth the Romans not to be high-minded but feare , because of Gods iudgements hee had sent vpon the Iewes, who were Examples for vs, that we should stand by faith,
And he Persuadeth the Roman not to be High-minded but Fear, Because of God's Judgments he had sent upon the Iewes, who were Examples for us, that we should stand by faith,
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and feare lest we fall , by presumption as the Iewes had done.
and Fear lest we fallen, by presumption as the Iewes had done.
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And the more wee feare thus in humility in modestie, the more wee are assured of Gods protection,
And the more we Fear thus in humility in modesty, the more we Are assured of God's protection,
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for this is the head of wisdome , and the whole of man .
for this is the head of Wisdom, and the Whole of man.
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And thus wee haue broken our enemies speare to the gantlet, and haue wringed the staffe out of their hands.
And thus we have broken our enemies spear to the gauntlet, and have wringed the staff out of their hands.
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And if neuerthelesse they will perfeuer in their feares and doubts;
And if nevertheless they will perfeuer in their fears and doubts;
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wee may iustly reprooue them, as Christ doth Peter. O man of little faith, wherefore didst thou doubt?
we may justly reprove them, as christ does Peter. O man of little faith, Wherefore didst thou doubt?
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And thus much against the certainty of faith. Obiection against perseuerance. III. Now they Obiect against Perseuerance, after this manner.
And thus much against the certainty of faith. Objection against perseverance. III. Now they Object against Perseverance, After this manner.
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When the righteous shall forsake his righteousnesse &c . When the righteous shall forsake his righteousness etc..
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The parable of the seed &c. Hee shalbe cut off, &c. Charity shall waxe cold, &c. Many shall depart from the faith, &c. Some haue made shipwrake of faith . The parable of the seed etc. He shall Cut off, etc. Charity shall wax cold, etc. Many shall depart from the faith, etc. some have made shipwreck of faith.
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It is vnpossible that those if they fall, should be renewed vnto repentance . It is unpossible that those if they fallen, should be renewed unto Repentance.
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Examples. 1. The Diuels. 2. Adā. 3. Saul, Dauid, Salomon, Peter, Paul, Iudas, Simon Magus, &c. All fell from grace,
Examples. 1. The Devils. 2. Adā. 3. Saul, David, Solomon, Peter, Paul, Iudas, Simon Magus, etc. All fell from grace,
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therefore there is no assurance for our perseuerance. I answere by distinguishing. 1. The righteous. 2. Faith.
Therefore there is no assurance for our perseverance. I answer by distinguishing. 1. The righteous. 2. Faith.
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1 There are two kinds of righteous, the one in their owne opinion, or the Churches,
1 There Are two Kinds of righteous, the one in their own opinion, or the Churches,
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and such may deceiue, and be deceiued;
and such may deceive, and be deceived;
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they may fall finally, & totaly, as Saul, Iudas, Simon Magus, &c. and of such Christ said, I came not to call the righteous, &c. Such as the proud Pharisie . And of such Ezechiel speaketh.
they may fallen finally, & totally, as Saul, Iudas, Simon Magus, etc. and of such christ said, I Come not to call the righteous, etc. Such as the proud Pharisee. And of such Ezechiel speaks.
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The other are righteous in truth, before God, and such if they fall, they shall not vtterly be cast away, for the Lord vpholdeth them with his right hand And of such,
The other Are righteous in truth, before God, and such if they fallen, they shall not utterly be cast away, for the Lord upholdeth them with his right hand And of such,
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if you vnderstand the Prophet Ezechiel. The condition if, implies not a possibility on Gods part, that he will forsake them so farre,
if you understand the Prophet Ezechiel. The condition if, Implies not a possibility on God's part, that he will forsake them so Far,
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as to suffer them to walke in all the waies of the wicked to the end.
as to suffer them to walk in all the ways of the wicked to the end.
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2 Faith is two-fold, as you haue heard, quam, & qua credimus: The which, and with the which wee beleeue.
2 Faith is twofold, as you have herd, quam, & qua Credimus: The which, and with the which we believe.
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This is common, as the Extraordinary and miraculous, or Ordinarie, as the historicall, and Temporarie faith.
This is Common, as the Extraordinary and miraculous, or Ordinary, as the historical, and Temporary faith.
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The other is proper to the Elect, as the iustifying faith. Many haue forsaken true Religion, and the profession of faith.
The other is proper to the Elect, as the justifying faith. Many have forsaken true Religion, and the profession of faith.
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Nay, they are fallen away from a miraculous, temporarie, and historicall faith, totaly and finally, as all the hypocrites, and reprobates.
Nay, they Are fallen away from a miraculous, temporary, and historical faith, totally and finally, as all the Hypocrites, and Reprobates.
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But though the Saints haue felt their iustifying faith much decayed in tēptations, yet it was neuer rooted out of their hearts,
But though the Saints have felt their justifying faith much decayed in temptations, yet it was never rooted out of their hearts,
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and these quames endured not to the end, as you see in Dauid, Peter, Paul and others.
and these quames endured not to the end, as you see in David, Peter, Paul and Others.
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3 The Hypocrites may bee thought in the iudgement of the Church, and in their owne conscience to bee members of Christ, and of his Church.
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.
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But when the Lord of the Vineyard shall begin to prune his vine, and take in hand the sickle of iustice, he will then cut off these dead branches that seemed to bee grafted in the Vine,
But when the Lord of the Vineyard shall begin to prune his vine, and take in hand the fickle of Justice, he will then Cut off these dead branches that seemed to be grafted in the Vine,
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and cast them into the fire.
and cast them into the fire.
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For they were in the Church as vermin in a mans head, or as a woodden leg tyed to the body,
For they were in the Church as vermin in a men head, or as a wooden leg tied to the body,
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but drawes not a drop of bloud frō thence, and therefore being cut downe, the Church is rather eased, then diminished by their losse.
but draws not a drop of blood from thence, and Therefore being Cut down, the Church is rather eased, then diminished by their loss.
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4 And as for those that sinne against the Holy Ghost, it is impossible they should bee renewed vnto repentance.
4 And as for those that sin against the Holy Ghost, it is impossible they should be renewed unto Repentance.
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So that all these former testimonies fight not against the nature of iustifying faith, and the perseuerance of the Saints whereof is our question.
So that all these former testimonies fight not against the nature of justifying faith, and the perseverance of the Saints whereof is our question.
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And as little doe the Examples preuaile against it. For they alledge the Examples of euill Angels, and we speake of men.
And as little do the Examples prevail against it. For they allege the Examples of evil Angels, and we speak of men.
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They of Adam in his Creation, we of man redeemed in Christ, who knowes not that their conditions are farre different? And yet Adam fell not finally,
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,
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but was restored by grace, Gen. 3. And therefore our doctrine is confirmed by this example.
but was restored by grace, Gen. 3. And Therefore our Doctrine is confirmed by this Exampl.
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As for Saul, Achitophel, Iudas, Simon Magus; They were hypocrites, and we speake of the righteous.
As for Saul, Ahithophel, Iudas, Simon Magus; They were Hypocrites, and we speak of the righteous.
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As for Dauid, Salomon, Peter, Paul.
As for David, Solomon, Peter, Paul.
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They fell grieuously, but neither totally, nor finally, as appeareth by their repentance, and Salomons Ecclesiastes, and Peters bitter Teares, and Pauls Conuersion.
They fell grievously, but neither totally, nor finally, as appears by their Repentance, and Solomon's Ecclesiastes, and Peter's bitter Tears, and Paul's Conversion.
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And thus though our aduersaries mingled examples of diuers natures, and conditions, the wicked with the iust, the chaffe with the corne, to delude our eyes,
And thus though our Adversaries mingled Examples of diverse nature's, and conditions, the wicked with the just, the chaff with the corn, to delude our eyes,
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yet you see how little they haue preuailed. And therefore I come to my former Conclusion, that the righteous are assured of perseuerance,
yet you see how little they have prevailed. And Therefore I come to my former Conclusion, that the righteous Are assured of perseverance,
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and who doubteth, is guilty of this censure. O man of little faith, &c. Now I come to their Reasons: And they are foure.
and who doubteth, is guilty of this censure. Oh man of little faith, etc. Now I come to their Reasons: And they Are foure.
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1 This particular faith is not comprehended in the Creed, and therefore it is not to be allowed say they amongst Christians.
1 This particular faith is not comprehended in the Creed, and Therefore it is not to be allowed say they among Christians.
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Bellarmin thou neuer knewest the true meaning of the Christian Creed, though thou takest vpon thee to be a chiefe Rabbi in Israel.Bellarmin thou never Knewest the true meaning of the Christian Creed, though thou Takest upon thee to be a chief Rabbi in Israel.
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For why doe I confesse, that I do beleeue, but to note my particular faith, hauing God for mine Obiect? The Father, and here note his will and power, both pillars of my faith.
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.
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The Sonne: where obserue, his person, and offices, with his estate of humiliation, and exaltation, the speciall obiect of my faith.
The Son: where observe, his person, and Offices, with his estate of humiliation, and exaltation, the special Object of my faith.
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And then the Holy Ghost, the efficient cause of faith.
And then the Holy Ghost, the efficient cause of faith.
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Then proceed to the Catholike Church, of the which I beleeue, I am a true member;
Then proceed to the Catholic Church, of the which I believe, I am a true member;
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and therefore that here I receiue the remission of sinnes, and hereafter I shall rise in the flesh to meete Christ in the aire,
and Therefore that Here I receive the remission of Sins, and hereafter I shall rise in the Flesh to meet christ in the air,
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and so be made partaker of eternall life in him. Take away this application, and you drie vp the verie fountaines of true Christian cōfort.
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.
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But why then, saith Bellarmine, do you aske for that you are assured of? Your prayers for remission of sins,
But why then, Says Bellarmine, do you ask for that you Are assured of? Your Prayers for remission of Sins,
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and for saluation are in vaine.
and for salvation Are in vain.
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No Bellarmin they are not in vaine, but rather meanes, to receiue the blessings contained in the promises.
No Bellarmin they Are not in vain, but rather means, to receive the blessings contained in the promises.
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Dauid beleeued the promise, that his throne should bee established for euer, and yet he prayeth for it , Elias beleeued God would send raine according to his word, David believed the promise, that his throne should be established for ever, and yet he Prayeth for it, Elias believed God would send rain according to his word,
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and yet he prayed on the mount for raine .
and yet he prayed on the mount for rain.
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Daniel, was assured God would deliuer his people out of Babylon, the captiuity of 70. yeares being expired, daniel, was assured God would deliver his people out of Babylon, the captivity of 70. Years being expired,
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and yet he prayed for it .
and yet he prayed for it.
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Christ knew he should bee glorified, and those his father had giuen him, and yet hee prayeth his Father to performe it . christ knew he should be glorified, and those his father had given him, and yet he Prayeth his Father to perform it.
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Paul, knew that one of the ship should perish, and yet hee would not suffer the Mariners to ship away, & forsake their labour . Paul, knew that one of the ship should perish, and yet he would not suffer the Mariners to ship away, & forsake their labour.
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Ezechias had a grant of 15. yeares longer to liue, yet must hee vse a plaster of drie figges for his soare . Hezekiah had a grant of 15. Years longer to live, yet must he use a plaster of dry figs for his soar.
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Wee know GOD hath a care of vs, and will giue vs our dayly bread, and yet we must labour, and pray daily for it.we know GOD hath a care of us, and will give us our daily bred, and yet we must labour, and pray daily for it.
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This is Gods wisdome, to make our prayers meet with his blessings. Thus mercie and iustice doe kisse each other.
This is God's Wisdom, to make our Prayers meet with his blessings. Thus mercy and Justice do kiss each other.
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If faith and obedience doe ascend to glorifie God; grace and peace, shal descend to saue man.
If faith and Obedience do ascend to Glorify God; grace and peace, shall descend to save man.
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Many doe perswade themselues they shalbe saued, but are deceiued, for there are many presumptuous hypocrites, and Atheists.
Many do persuade themselves they shall saved, but Are deceived, for there Are many presumptuous Hypocrites, and Atheists.
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No man can know certitudine fidei, that hee hath faith and repentance, and shall be saued.
No man can know Certitude fidei, that he hath faith and Repentance, and shall be saved.
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All the promises of God to this purpose are but conditionall, if you beleeue, and perseuer:
All the promises of God to this purpose Are but conditional, if you believe, and persever:
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therefore none can be assured of saluation.
Therefore none can be assured of salvation.
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1 If wee should reply the like vpon Bellarmine, I know he would not be well pleased.
1 If we should reply the like upon Bellarmine, I know he would not be well pleased.
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There are some Fooles, Hypocrites, and Atheists at Rome, therefore Bellarmin is one of them There haue beene Popes Sorcerers and Atheists, therefore Paulus 5. is one.
There Are Some Fools, Hypocrites, and Atheists At Room, Therefore Bellarmin is one of them There have been Popes Sorcerers and Atheists, Therefore Paulus 5. is one.
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Who knoweth not, that from a particular to a generall affirmatiuely the conclusion followes not? There were fiue foolish Virgins,
Who Knoweth not, that from a particular to a general affirmatively the conclusion follows not? There were fiue foolish Virgins,
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but there were also fiue wise. Some presumptuous hypocrites do deceiue thēselues, being drunke with their owne conceite;
but there were also fiue wise. some presumptuous Hypocrites do deceive themselves, being drunk with their own conceit;
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but others, who haue the spirit of truth, which is not deafe, dumb, nor dead,
but Others, who have the Spirit of truth, which is not deaf, dumb, nor dead,
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but quicke, and burning like fire in their bowels, know of a certainty that God is their Father,
but quick, and burning like fire in their bowels, know of a certainty that God is their Father,
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and will so continue in Christ for euer, and therefore they are bold to crie vnto him, Abba, Father.
and will so continue in christ for ever, and Therefore they Are bold to cry unto him, Abba, Father.
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2 All the promises of God are not conditionall.
2 All the promises of God Are not conditional.
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Those that are essentiall to the Gospell are absolute, depending of Gods free and effectuall grace.
Those that Are essential to the Gospel Are absolute, depending of God's free and effectual grace.
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For though hee require faith and repentance as conditions to be saued, yet by his Gospell he conferreth to his Elect these graces effectually,
For though he require faith and Repentance as conditions to be saved, yet by his Gospel he conferreth to his Elect these graces effectually,
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and powerfully in his due time: that the glorie may be wholy his.
and powerfully in his due time: that the glory may be wholly his.
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3 Faith and workes are required, not as merits, but as the way to saluation, sunt via regni, non causa regnandi.
3 Faith and works Are required, not as merits, but as the Way to salvation, sunt via Regni, non causa regnandi.
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They are the way to the Kingdome of Heauen, not the cause why we raigne.
They Are the Way to the Kingdom of Heaven, not the cause why we Reign.
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4 We need not certitudinē fidei, a certitude of faith to beleeue the remission of sins, but only sense & feeling.
4 We need not certitudinē fidei, a certitude of faith to believe the remission of Sins, but only sense & feeling.
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As wee need not an other soule to perswade vs wee haue a soule, but onely let vs consult our reason and sense, wee shall be fully perswaded that we are men, & liue.
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.
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And so by the roote, groath, and effects of a true iustifying faith, wee know that we beleeue, that we are iustified, and shalbe saued.
And so by the root, groat, and effects of a true justifying faith, we know that we believe, that we Are justified, and shall saved.
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Thus the Patriarks, Prophets, & Apostles knew in whom they had beleeued, and reioyced that their names were written in heauen.
Thus the Patriarchs, prophets, & Apostles knew in whom they had believed, and rejoiced that their names were written in heaven.
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And we haue the same spirit of faith that they had, and therefore we are boūd to the same duties to glorifie God our Father with our faith.
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.
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For wee haue receiued the spirit that is of God, that we may know the things that are of God . For we have received the Spirit that is of God, that we may know the things that Are of God.
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And I pray you, is not faith on of the principall. Therfore he exhorteth vs, saying.
And I pray you, is not faith on of the principal. Therefore he exhorteth us, saying.
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Proue your selues whether you be in the faith, or no, and if Christ in you, vnlesse you be reprobates . Prove your selves whither you be in the faith, or no, and if christ in you, unless you be Reprobates.
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Where you may obserue these 3. things. 1. That wee may know we doe beleeue. 2. That by faith Christ dwelleth in our hearts. 3. That he which feeleth not this, is a reprobate.
Where you may observe these 3. things. 1. That we may know we do believe. 2. That by faith christ dwells in our hearts. 3. That he which feeleth not this, is a Reprobate.
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The heart of man is deceitfull aboue all things, and who can know it . The heart of man is deceitful above all things, and who can know it.
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It is true of an vnregenerate heart, but not of the renued heart, which is single, simple, pure, vpright, perfect,
It is true of an unregenerate heart, but not of the renewed heart, which is single, simple, pure, upright, perfect,
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and hath (as you haue heard) receiued the spirit of God to know the things that are of God.
and hath (as you have herd) received the Spirit of God to know the things that Are of God.
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But carnal men, cal this presumptiō, and doubts, they esteeme as the vertue of humility & perfection of faith.
But carnal men, call this presumption, and doubts, they esteem as the virtue of humility & perfection of faith.
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1 Bellarmin, your too great conceit of your selfe, hath put you beside the truth: you reele like a drunkard, and take white for black, light, for darkenesse.
1 Bellarmin, your too great conceit of your self, hath put you beside the truth: you reel like a drunkard, and take white for black, Light, for darkness.
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Will you know what presumption, and arrogancie is? and doe you hate these vices? forsake then your merits,
Will you know what presumption, and arrogancy is? and do you hate these vices? forsake then your merits,
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and workes of supererogation, your counsels of perfection, & such like.
and works of supererogation, your Counsels of perfection, & such like.
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2 If you account this presumption to beleeue in the Gospell, and obey Gods commandements, which wee esteeme Christian humility and modestie, we may then say with Augustin. Bona praesumptio est.
2 If you account 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.
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Wee will bee thus presumptuous still, with the Patriarks, Prophets, Apostles, and Saints of God, that our Father may bee honored by our humility, wee may be eternally blessed in his welbeloued.
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.
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3 But you that make the Diuell a Saint that you may worship him without remorse.
3 But you that make the devil a Saint that you may worship him without remorse.
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Obserue here the difference betwixt a carnall, and spirituall security, betwixt presumptiō, & the confidence of a true Christian.
Observe Here the difference betwixt a carnal, and spiritual security, betwixt presumption, & the confidence of a true Christian.
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1 That is in the reprobrate, and is a vice:
1 That is in the Reprobate, and is a vice:
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this is in the elect, and is a vertue, that comes from the flesh, this from the spirit.
this is in the elect, and is a virtue, that comes from the Flesh, this from the Spirit.
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2 That resteth one it selfe, this one God: that one surmises, this one the Word.
2 That rests one it self, this one God: that one surmises, this one the Word.
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3 That despiseth the meanes, and yet will enioy the benefit: this vseth all good means, & by faith depends one Gods prouidence for the issue.
3 That despises the means, and yet will enjoy the benefit: this uses all good means, & by faith depends one God's providence for the issue.
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4 That comes one a suddaine, as a passiō or a flash of fire: this groweth vp by degrees, & that very slowly.
4 That comes one a sudden, as a passion or a flash of fire: this grows up by Degrees, & that very slowly.
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5 That is rash, & impudent, this is humble, modest, but very iealous. 6 That is licentious, and troublesome, this is pure and quiet.
5 That is rash, & impudent, this is humble, modest, but very jealous. 6 That is licentious, and troublesome, this is pure and quiet.
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That is oft drousie, & a sleepe, the Diuell keeping his hold: this is oft assaulted by Satan, but the issue of this warre is peace.
That is oft drowsy, & a sleep, the devil keeping his hold: this is oft assaulted by Satan, but the issue of this war is peace.
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7 That is bold in prosperity, and forsakes in aduersity, as wee see in Balthasar, Dan. 5.9.
7 That is bold in Prosperity, and forsakes in adversity, as we see in Balthasar, Dan. 5.9.
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But this is carefull in prosperity, and valiant in aduersity till shee ouercome.
But this is careful in Prosperity, and valiant in adversity till she overcome.
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As the Palme tree she reares herselfe vp the more she is oppressed, as Christ did, who fled vnto his Father .
As the Palm tree she rears herself up the more she is oppressed, as christ did, who fled unto his Father.
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The disciples to their Maister , and Peter to his Sauiour , so faith neuer ceaseth giuing and receiuing woonds, till shee obtaine the victorie through Christ, that strengtheneth her .
The Disciples to their Master, and Peter to his Saviour, so faith never ceases giving and receiving woonds, till she obtain the victory through christ, that strengtheneth her.
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Thus hauing stripped our aduersaries of all their weapons, and hunted them out of their lurking holes.
Thus having stripped our Adversaries of all their weapons, and hunted them out of their lurking holes.
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Let vs returne to our fortresse:
Let us return to our fortress:
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And with a garland of bayes on our foreheads, and a palme in our hands, let vs sing praises vnto our Michael for this glorious victorie ouer the Dragon and his angels,
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,
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and let vs bee ashamed of our manifold infirmities and doubts, whereby God is dishonored, Christ denied, and our consciences troubled:
and let us be ashamed of our manifold infirmities and doubts, whereby God is dishonoured, christ denied, and our Consciences troubled:
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and let this reproch euer ring in our eares to quicken vs; O man of little faith, &c. Vsus.
and let this reproach ever ring in our ears to quicken us; Oh man of little faith, etc. Vsus.
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IIII. (Right honorable, Right worshipfull, and welbeloued) I haue by Gods grace, and your honorable patience, layed open the error of the Romish Church in this one article of the assurance of our Christian faith, Iudge you of their obstinacie,
IIII. (Right honourable, Right worshipful, and well-beloved) I have by God's grace, 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,
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and you shall conceiue of their malice, as was specified at the beginning of this Controuersie.
and you shall conceive of their malice, as was specified At the beginning of this Controversy.
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The summe of all, will shadow out vnto your vnderstandings, the power & malice of Satan, with the miserie of Romish Catholikes , the children of disobedience, who haue loued darkenesse better then light .
The sum of all, will shadow out unto your understandings, the power & malice of Satan, with the misery of Romish Catholics, the children of disobedience, who have loved darkness better then Light.
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Then compare their Clergie with ours, you wil cry out. Twice & thrice happy England, by reason of the Gospell.
Then compare their Clergy with ours, you will cry out. Twice & thrice happy England, by reason of the Gospel.
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For heere euery soule submits her selfe to higher powers , according to the Word, Rom. 13.1. The reuerend fathers of this Church waste thēselues as candles to giue light vnto others: For Here every soul submits her self to higher Powers, according to the Word, Rom. 13.1. The reverend Father's of this Church waste themselves as Candles to give Light unto Others:
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the inferour Ministers labour to settle your consciences in the peace of God, though many wage warre against them for their paines.
the inferour Ministers labour to settle your Consciences in the peace of God, though many wage war against them for their pains.
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This Gospell of saluation brings peace to your consciences, ioy to your families, wealth to your cities, and glory to this nation.
This Gospel of salvation brings peace to your Consciences, joy to your families, wealth to your cities, and glory to this Nation.
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Take notice of this blessing, and giue God the praise.
Take notice of this blessing, and give God the praise.
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Those that assure you in your temporalities, require a duetie at your hands, and that with good reason:
Those that assure you in your temporalities, require a duty At your hands, and that with good reason:
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But for my part, hauing assured your spirituall estate before God, all the acknowledgement I desire is, that you would honour my Ministerie this day with obediēce to this Gospell, that through my perswasion, you would hold doubts, as fruits of the flesh,
But for my part, having assured your spiritual estate before God, all the acknowledgement I desire is, that you would honour my Ministry this day with Obedience to this Gospel, that through my persuasion, you would hold doubts, as fruits of the Flesh,
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and no part of faith, worthy of this censure. O man of little faith wherefore didst thou doubt?
and no part of faith, worthy of this censure. Oh man of little faith Wherefore didst thou doubt?
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And if any in this noble company hath heretofore graced the Romish Religion with their approbations, let thē distast it hence-forth, knowing it is not able by their owne confession to giue any sound comfort to a Christian conscience.
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 Confessi to give any found Comfort to a Christian conscience.
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And if it maintained no other error, this were sufficient in Luthers iudgement , to withdraw our selues from it.
And if it maintained no other error, this were sufficient in Luthers judgement, to withdraw our selves from it.
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For euery Religion hath some doubts, but to command ignorance and distrust as vertues, this is to liue vnder a perpetuall curse .
For every Religion hath Some doubts, but to command ignorance and distrust as Virtues, this is to live under a perpetual curse.
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Therfore you that are yet intangled in the snares of superstition, and in Gods election are the people of the Lord, come out of Babylon .
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.
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Saue your selues from that wicked generation : And be not partakers of other mens sins. But whilst I labour to roote out heresie out of the hearts of obstinate Papists. Save your selves from that wicked generation: And be not partakers of other men's Sins. But while I labour to root out heresy out of the hearts of obstinate Papists.
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The presumptuous hypocrite, had almost escaped my censure. Come hither thou dissembling Protestant, and close Atheist, stay & take thy lesson with thee.
The presumptuous hypocrite, had almost escaped my censure. Come hither thou dissembling Protestant, and close Atheist, stay & take thy Lesson with thee.
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Much hath beene said of the nature of faith, but thou hast no part, nor lot in this businesse,
Much hath been said of the nature of faith, but thou hast no part, nor lot in this business,
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vnlesse thou repent, for thou art captiue in the snares of Satan, and in gaule of bitternesse . unless thou Repent, for thou art captive in the snares of Satan, and in gaul of bitterness.
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Thou saist thou beleeuest, that thy heart is assured, that thou fearest no man, no not the Diuell, that thou didst neuer doubt of thy saluation.
Thou Sayest thou Believest, that thy heart is assured, that thou Fearest no man, no not the devil, that thou didst never doubt of thy salvation.
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Hypocrite thy heart is not right before God. It cannot indite a good word , and thy workes are for the diuell.
Hypocrite thy heart is not right before God. It cannot indite a good word, and thy works Are for the Devil.
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Thou approchest to GOD with thy lips, but thy heart is farre from him . Thy peace is a carnall security;
Thou approchest to GOD with thy lips, but thy heart is Far from him. Thy peace is a carnal security;
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The diuell rockes thee a sleepe, that thou maist not auoide the perill.
The Devil Rocks thee a sleep, that thou Mayest not avoid the peril.
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If thou neuer hast any doubts, thou neuer knewest what faith ment, and the combat of the flesh with the spirit.
If thou never hast any doubts, thou never Knewest what faith meant, and the combat of the Flesh with the Spirit.
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Thou knowest neither thy selfe, nor thine enemies. Let my aduise please you at this houre.
Thou Knowest neither thy self, nor thine enemies. Let my advise please you At this hour.
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Pray God, that if it be possible this wickednesse may be pardoned . Did you neuer heare of Peters presūption? Or to come nerer vnto you. Pray God, that if it be possible this wickedness may be pardoned. Did you never hear of Peter's presumption? Or to come nearer unto you.
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Looke vnto Saul, Achitophell, Iudas, Simon Magus, and by their falls labour to stand; by their finall destruction, striue to saue thy soule.
Look unto Saul, Achitophel, Iudas, Simon Magus, and by their falls labour to stand; by their final destruction, strive to save thy soul.
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And therefore vnto you I say; Behold the seuerity, and goodnesse of God.
And Therefore unto you I say; Behold the severity, and Goodness of God.
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His seuerity on them that are fallen, his goodnesse towards thee if thou perseuerest in his goodnesse, otherwise thou shalt also be cut off.
His severity on them that Are fallen, his Goodness towards thee if thou perseverest in his Goodness, otherwise thou shalt also be Cut off.
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Therefore be not high-minded, but feare . Therefore be not High-minded, but Fear.
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But whilst I reason with the hypocrite to snatch him as a fire-brand out of the fire . But while I reason with the hypocrite to snatch him as a firebrand out of the fire.
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I see the weake Christian inclyning to dispaire.
I see the weak Christian inclining to despair.
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To applie then this balme of Gilead to the soares of Gods people for whom it was prepared.
To apply then this balm of Gilead to the soars of God's people for whom it was prepared.
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Let mee talke with thee a while.
Let me talk with thee a while.
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Deare brother, what fearest thou? that Gods mercies are shut vp in displeasure ? Harken what the Lord saith .
Dear brother, what Fearest thou? that God's Mercies Are shut up in displeasure? Harken what the Lord Says.
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I haue forsaken thee for a moment, but with great mercies will I gather you. I have forsaken thee for a moment, but with great Mercies will I gather you.
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A little while haue I hid my face from thee in the time of my displeasure,
A little while have I hid my face from thee in the time of my displeasure,
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but with euerlasting kindnesse will I returne vnto thee, saith the Lord, who hath mercie on thee. but with everlasting kindness will I return unto thee, Says the Lord, who hath mercy on thee.
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What fearest thou? That thou art not worthy of Gods fauours? If thou wert worthy, grace should not be grace: But harken:
What Fearest thou? That thou art not worthy of God's favours? If thou Wertenberg worthy, grace should not be grace: But harken:
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I, euen I, am he that blotteth out thy sinnes for mine owne names sake . I, even I, am he that blots out thy Sins for mine own names sake.
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What fearest thou then? that thy sinnes are infinite? Know that where sinne aboundeth, there grace doth sur-abound p. What fearest thou yet? that God hath forgotten thee? Behold, though a mother should forget the fruit of her wombe,
What Fearest thou then? that thy Sins Are infinite? Know that where sin Aboundeth, there grace does sur-abound p. What Fearest thou yet? that God hath forgotten thee? Behold, though a mother should forget the fruit of her womb,
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yet I will not forget thee, O Sion, saith the Lord . yet I will not forget thee, Oh Sion, Says the Lord.
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What fearest thou? that God hath altered his affection? The mountaines passe, and the hills are remooued,
What Fearest thou? that God hath altered his affection? The Mountains pass, and the hills Are removed,
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but my kindnesse shall not passe, nor the Couenant of my peace bee remooued, saith the Lord, that hath compassion one thee . but my kindness shall not pass, nor the Covenant of my peace be removed, Says the Lord, that hath compassion one thee.
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But yet thou shakest more then before. What fearest thou? That God is iust!
But yet thou shakest more then before. What Fearest thou? That God is just!
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know that God hath made him which knew no sinne, to be sinne for vs, that we might be the righteousnesse of God in him .
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.
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But Christ died not for me.
But christ died not for me.
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Art thou not a sinner? nay loaden with the burden of sin? then hearken, This word is certaine, and worthy to be receiued, that Christ came into the world to saue sinners, I am not come to call the righteous, but sinners to repentance .
Art thou not a sinner? nay loaded with the burden of since? then harken, This word is certain, and worthy to be received, that christ Come into the world to save Sinners, I am not come to call the righteous, but Sinners to Repentance.
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Come vnto me all yee that are heauy loaden, & I will ease you . Either then thou art partaker of Christs merits, and in him assured of thy saluation. Come unto me all ye that Are heavy loaded, & I will ease you. Either then thou art partaker of Christ merits, and in him assured of thy salvation.
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Or Christ is not a perfect Iesus, and the Gospell is a fable. Therefore be of good courage deare brother, gather thy spirits againe, returne to the battel.
Or christ is not a perfect Iesus, and the Gospel is a fable. Therefore be of good courage deer brother, gather thy spirits again, return to the battle.
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O man of little faith, wherfore &c. Oh man of little faith, Wherefore etc.
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But yet my thinks thy face is cast downe, more then before, what fearest thou? that thy faith and repentance are but fained? Hearken, thy heart is brused, thy spirit humbled, thy lips confesse, thy desire aspireth to God-wards,
But yet my thinks thy face is cast down, more then before, what Fearest thou? that thy faith and Repentance Are but feigned? Harken, thy heart is Bruised, thy Spirit humbled, thy lips confess, thy desire aspireth to Godwards,
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& wouldst not commit the least sinne for a thousand worlds: then be of good cheere:
& Wouldst not commit the least sin for a thousand world's: then be of good cheer:
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thy faith is true, thy repentance sound, thy sinnes are forgiuen the, thy faith hath saued thee, goe in peace .
thy faith is true, thy Repentance found, thy Sins Are forgiven the, thy faith hath saved thee, go in peace.
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What fearest thou yet? that thou hast lost this faith? It may be decayed, but not finally lost:
What Fearest thou yet? that thou hast lost this faith? It may be decayed, but not finally lost:
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For such guifts of God are without repentance . For such Gifts of God Are without Repentance.
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But why doth thy heart melt within thee, why is thy countenance cast downe without? Feelest thou no comfort from God, seest thou no fruit of thy faith? Thy temptation is great, deare brother,
But why does thy heart melt within thee, why is thy countenance cast down without? Feel thou no Comfort from God, See thou no fruit of thy faith? Thy temptation is great, deer brother,
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yet hold fast the Anchor of thy hope. Thou art in a soūd, but not dead.
yet hold fast the Anchor of thy hope. Thou art in a found, but not dead.
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The seed of grace is within you, though the fruit appeare not as yet.
The seed of grace is within you, though the fruit appear not as yet.
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Thou art in the winter of thine affliction, stay till thy spring returne, and then thou shalt see the greene blade push out of the earth, 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,
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and shalt enioy the fruit of thy heart.
and shalt enjoy the fruit of thy heart.
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The heate of Gods wroth hath dried vp the waters of comfort, but let hot Summer passe,
The heat of God's wrath hath dried up the waters of Comfort, but let hight Summer pass,
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then the liuing waters of Gods spirit shall refresh thy soule, and spring vp to life euerlasting .
then the living waters of God's Spirit shall refresh thy soul, and spring up to life everlasting.
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The sparkes of repentance are hid vnder the ashes of temptation, the winde of Gods spirit will blow ouer the ashes,
The sparks of Repentance Are hid under the Ashes of temptation, the wind of God's Spirit will blow over the Ashes,
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& quicken the coales of zeale in his due time.
& quicken the coals of zeal in his due time.
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The beames of Gods fauour are hindred by the cloud of thy sins, and he hath wrapped himselfe vp in a cloud , that thy prayers should not passe. But waight a while.
The beams of God's favour Are hindered by the cloud of thy Sins, and he hath wrapped himself up in a cloud, that thy Prayers should not pass. But weight a while.
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The Lord is faithfull, who hath promised, He will come, and will not tarry .
The Lord is faithful, who hath promised, He will come, and will not tarry.
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Beleeue against sense and reason as Abraham did , for faith is an euidence of things not seene , know that thy saluation consists more in Gods apprehention then in thinef.
Believe against sense and reason as Abraham did, for faith is an evidence of things not seen, know that thy salvation consists more in God's apprehension then in thinef.
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In that God knowes thee , then in thy knowledge of God, for alas this is vnperfect, but that is perfect , In that God knows thee, then in thy knowledge of God, for alas this is unperfect, but that is perfect,
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though all sense of grace faile on thy side, yet thinke not that your vnbeleefe can make the faith of God without effect .
though all sense of grace fail on thy side, yet think not that your unbelief can make the faith of God without Effect.
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Looke on the Example of the Saints as Iob, Dauid, &c. who haue bin in the like temptations,
Look on the Exampl of the Saints as Job, David, etc. who have been in the like temptations,
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and yet haue bin deliuered in an acceptable time.
and yet have been Delivered in an acceptable time.
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Consider thy wayes of olde, the dayes of solace wherein thou tookest thy delight, & remember that sauing grace cannot finally be lost, Bee not faithlesse then, but beleeue . O sweete words!
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. O sweet words!
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O how beautifull vpon the mountaines are the feete of those that bring good tidings My heart is reuiued, Oh how beautiful upon the Mountains Are the feet of those that bring good tidings My heart is revived,
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& my spirits cheered, blessed be the Lord, who hath sent his Messenger to speake a word in season to the distressed conscience.
& my spirits cheered, blessed be the Lord, who hath sent his Messenger to speak a word in season to the distressed conscience.
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Hence-forth I will sing vnto the God of my saluation.
Henceforth I will sing unto the God of my salvation.
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O man of little faith, wherefore did I doubt? But yet, lend mee thy hand againe, for my faith is weake.Oh man of little faith, Wherefore did I doubt? But yet, lend me thy hand again, for my faith is weak.
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Behold, the mercies of the Lord are infinite. He will not bruse the broken reed, nor quench the smoaking flaxe .
Behold, the Mercies of the Lord Are infinite. He will not bruise the broken reed, nor quench the smoking flax.
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If onely thou canst, hunger, and thurst after righteousnesse thou shalt be satisfied .
If only thou Canst, hunger, and thirst After righteousness thou shalt be satisfied.
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And if thy faith bee but as a graine of mustard seed for quantity, yet it shalbe of such vertue for quality, that it may say to the mountaines of thy sins, cast thee into the sea of Gods free grace,
And if thy faith be but as a grain of mustard seed for quantity, yet it shall 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,
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and they shal appeare no more before God to oppresse thee. And so I leaue thee, deare brother, recouering thy spirits.
and they shall appear no more before God to oppress thee. And so I leave thee, deer brother, recovering thy spirits.
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They say Diseases come a horse-backe, but goe away a foote. Finde it not strange then, if thou pausest a while in thy weakenesse.
They say Diseases come a horseback, but go away a foot. Find it not strange then, if thou pausest a while in thy weakness.
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Hee that commeth out of a dungeon, cannot so soone behold the Sunne. Hee that is new come a land, thinkes for a while that the earth shaketh. He that comes out of a dungeon, cannot so soon behold the Sun. He that is new come a land, thinks for a while that the earth shakes.
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After a tempest, the waues are not so soone setled.
After a tempest, the waves Are not so soon settled.
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Therefore walke one in your weakenesse, and you shall grow vp from strength to strength , til you come to the perfect stature , of Christ in heauen.
Therefore walk one in your weakness, and you shall grow up from strength to strength, till you come to the perfect stature, of christ in heaven.
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And now to conclude with you (right Honorable, Right worshipfull and welbeloued) who stand by faith, who are fed with stronger meates, whose hearts are replenished with the fatnesse and marrow of Gods house; 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;
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whose spirits are wedded vnto the Lord, and who meditate in his Law day and night.
whose spirits Are wedded unto the Lord, and who meditate in his Law day and night.
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Goe on, goe on in this Christian course.
Go on, go on in this Christian course.
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Be sure and stedfast, abounding alwaies in the workes of the Lord, knowing that your labour is not vaine in the Lord You doe honor God with your faith, Be sure and steadfast, abounding always in the works of the Lord, knowing that your labour is not vain in the Lord You do honour God with your faith,
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for you seale his truth, & acknowledge him to bee the true God, infinite in wisdome, iustice, mercie, and power.
for you seal his truth, & acknowledge him to be the true God, infinite in Wisdom, Justice, mercy, and power.
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Be assured hee will honor you, for saith the Lord. Them that honour me, will I honor, and they that despise me, shalbe lightly esteemed .
Be assured he will honour you, for Says the Lord. Them that honour me, will I honour, and they that despise me, shall lightly esteemed.
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And thus will he honor you. He will come and dwell with you . Hee will sup with you, and you with him .
And thus will he honour you. He will come and dwell with you. He will sup with you, and you with him.
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And loe, hee will not come with an empty hand, but as Christ brought saluation to Zacheus his house;
And lo, he will not come with an empty hand, but as christ brought salvation to Zacchaeus his house;
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so will hee bring peace to your soules, and ioy in the Holy Ghost , which passeth all vnderstanding .
so will he bring peace to your Souls, and joy in the Holy Ghost, which passes all understanding.
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And so he will leaue peace in your families, prosperity in your Pallaces, and blessings in the Church.
And so he will leave peace in your families, Prosperity in your Palaces, and blessings in the Church.
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And hauing fought the good fight, finished your course, and kept this faith, the crowne of righteousnesse shalbe giuen you in that day by the iust Iudge ,
And having fought the good fight, finished your course, and kept this faith, the crown of righteousness shall given you in that day by the just Judge,
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and at your departure out of this world, you shall say;
and At your departure out of this world, you shall say;
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Now lettest thou thy seruant depart in peace according to thy word , and GOD will answere you as Christ did to the theefe one the crosse; Now Lettest thou thy servant depart in peace according to thy word, and GOD will answer you as christ did to the thief one the cross;
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This day thou shalt be with me in Paradise . Grant this O Lord for thy Sonnes sake. This day thou shalt be with me in Paradise. Grant this Oh Lord for thy Sons sake.
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