Christ is in you except ye be reprobates Where it is assumed as a matter confessed that a man may know his Fayth and so his Election Fayth being the infallible marke of our Election By Reasons wee confront them in the cause thus 1. That which a man is bound certainely to beleeue he may certainely know and that without notice of speciall Reuelation But euery faythfull man standeth bound to beleeue that he is elected it being the positiue precept of God that wee beleeue in Christ 1. Ioh. 3.23 This is his commaundement that wee beleeue in the Name of his sonne Iesus Christ. To beleeue in Christ being not onely to beleeue that we are Adopted Iustified Redeemed by him but also eternally to be Elected in him 2. Againe we dispute thus That which is consigned and sealed vnto vs by the spirit of God of that we may be sure for then are wee sure of our Leases and Grauntes when they are sealed vnto vs. But our Adoption and so by sequell our Election is sealed vnto vs by the Spirit of God This Scriptures conceale not but reueale vnto vs â— Cor. 2.12 where they say Wee haue receiued not the Spirit of the world but the Spirit which is of God that we might know the thinges that are giuen to vs of God As in an other place thus Ephes 1.13 Jn whom also ye haue trusted after that yee heard the word of trueth euen the Gospell of your saluation whereâ—â— also after that yee beleeued yee were sealed with the holy Spirit of Promise If our Aduersaries hereto shall obiect that this obsignation of our Adoption is morally by our works to beare vs in hand that this our knowledge of our Adoption is but coniecturall and probable wee further answere that the holy Spirit sealeth our Adoption by begetting in vs a speciall confidence For when as we heare the Promises of God and withall ruminate and meditate vpon them in commeth the holy Ghost in the nicke inclining the Vnderstanding the Will to imbrace them and then draweth them on to giue consent vnto them and to rest contented in them Whence ariseth that speciall assurance that we are Gods adopted Children and that wee stand in his fauour If further it shall be obiected that the Catholike-fayth chargeth none to giue Fayth to that which God neither by written or vnwritten Word or otherwise by Tradition hath intimated vnto vs and how that by none of these wayes it hath been suggested that this man Peter or that man Cornelias is Predestinated by God and therefore that no man is constrained particularly to beleeue this or that man to be saued let them be thus answered that albeit this particular proposition J am Elected be not so broadly set downe in the Bible yet inclusiuely as Species in sico genere as Logicians speake is it there contained So as by naturall collectiue inference it is set downe in the word by disputing in this manner Ioh. 6.35 Whosoeuer truely beleeue are elected But â—aruely doe beleeue therefore J am elected The Proposition or first part of this Reason is the verie Scripture the Assumption or second part commeth from the Conscience of the beleeuing person The Conclusion naturally issueth from them both 3. Our next Argument shal be thus formed The Fayth of the Elect or otherwise that which we call A sauing Fayth is a certaine and particuler perswasion of forgiuenesse of sinnes and of eternall life That Fayth is this resolute perswasion and that this Resolution is of the nature of Fayth Scriptures doe conclude as where Christ sayth to Peter Math. 14.31 O thou of litle Fayth wherefore did â—est thou doubt As where he sayth to his Disciples Math. 21.21 If yee haue Fayth and doubt not As where Saint James monisheth thus Let him aske in Fayth Iam. 1.6 and wauer not The Fayth that was so much commended in Abraham He doubted not of the Promise of God through vnbeliefe Rom. 4.20 but was strengthned in the Fayth In the second place that Fayth is a particuler perswasion applying thinges beleeued it is thus prooued The propertie of Fayth is to receiue the Promise so S. Paul That yee might receiue the Promise of the Spirit through Fayth Gal. 3.14 and the thing promised which is Christ with his spirit of which sayth our Sauiour As many as receiued him Ioh. 1.12 to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his Name It is this that giueth vs courage and confidence these two beeing the worthy effectes of our Fayth as Paul teacheth saying Ephes 3.12 By Christ we haue boldnesse entraunce with confidence by Fayth in him Boldnesse is when a sinner dare presse into the presence of God and not be dismaide with the menaces of the Law or the vnderstanding of his owne vnworthinesse nor with the manifold tryalles of the Diuell and it is more then certaintie of Gods fauour which a generall Fayth can not breed as Papistes would haue it This generall Fayth without doubt beeing in Cain Saul Achitophel Iudas and such like yea in Sathan himselfe who not-withstanding despaired and some of them desperatly did fordoe themselues and the Diuell for all his fayth quiuereth as a Leafe tossed with the wind in the presence of God 4. Lastly I oppose against them thâ— multiplicitie of instances as very pregnanâ— proofes of the cause congested by S. Iohn iâ— his first Epistle whose intentioÌ„ through 〈◊〉 the whole Letter is to shew how a maâ— may ordinarily and plenarily know thâ— hee is in Gods loue and so in the state oâ— eternall life The places are very strong on our side and they are these Hereby we are sure that we know him 1. Ioh. 23. if we keepe his Commaundementes vers 5. If we keepe his word hereby we know that we are in him In this are thâ— children of God knowne 1. Ioh. 3.10 and the children of the Diuell Thereby we know that we are of the trueth vers 19. and shall before him assure our heartes Hereby we know that we dwel in him Chap. 4.13 and he in vs because he hath giuen vs of his spirit These thinges haue I writen vnto you Chap. 5.13 that beleeue in the name of the sonne of God that yee may know that yâ—â— haue eternall life Now our Aduersaries thus slubber vp an answere to these Testimonies 1. That none of them doe necessarily imply any such certaintie of Diuine knowledge in asmuch as those thinges which we learne by coniectures we may be sayd to know This is but an hungrie Answere by their leaue and a very miserable shift which with what facilitie we list we dissolue and doe away For thus S. Iohn directly deliuereth vs the drift of his Epistle Ioh. 1.4 These thinges write we vnto you that your ioy may be full But it must needes be an vncertaine ioy which a doubtfull and coniecturall
knowledge doth beget Againe this knowledge naturally bringeth foorth securitie confidence as where the same Apostle sayth Cap. 3.19 â—â— Wee know that wee are in the trueth and shall before him assure our heartes and we haue boldnesse towardes God And therefore it can not otherwise but include an absolute assurance Finally that hee might apparantly conclude that this knowledge is a knowledge of diuine Fayth are altogeather as infallible as it may bee he commeth in with this inference in the next Chapter Cap. 4.16 We haue knowne and beleeued the loue that God hath in vs. Now where as our Aduersaries come in with this surioynder that these tearmes are generall nothing concerning any one in particuler it is vntrue that they say For where as John speaketh in the plurall number Wee haue knowne he speaketh of himselfe and in himselfe of the residue of the Church wrapped and infolded in the same condition Now hee himselfe knew certainely that he should be saued For Christ not long before he left the World filled their heartes with ioy and gladnesse partly by repeating and renewing the Promise of Eternâ—â— life and of the perpetuall presence of tâ—â— Spirit and partly by praying to his Fatheâ— for them for their finall preseruation so 〈◊〉 they might irrefragably conclude their assured saluation both for the present anâ— for the life to come Thus hauing concluded the affirmatiâ—â— of this Question let vs now consider whaâ— our Aduersaries can say for the Negatiue and Destructiue part thereof 1. First they tell vs of Job who for a his integritie was without this certaintâ— and securitie of Grace as where he thus be wrayeth it Iob. 9.21 Though I were perfect yet my soâ—â— sh uld not know it verâ— 28. I am afraide of all my works I answere by Hierome that heere hee speâ—keth by way of comparison with God anâ— himselfe especially when hee entreth intâ— iudgement with the creature in which case he disclaymeth his owne righteousnesse aâ— not being able to abide the tryall so that that this speach My soule should not knowâ— is as much as if he should haue sayd I wil not acknowledge or stand vpon my righteousnesse which is no lesse then the very Angels can say which are alreadie in Heauen and are heerein aforehand with him Againe the wordes according to the originall are commonly translated and to be read thus Am I perfect I know not my souls I abhorre my life That is if I take my selfe to bee perfect I haue no regard of mine owne Soule Againe thus I am perfect in respect of you I know not my soule I abhorre thy life namely in respect of mine owne righteousnesse The wordes of the 28. verse are thus to be deliuered I feâ—e all my sorrowes and not all my workes as flatte against the Hebrew text and an exposition which the Popish Translators doe forsake 2. Next they pleading against vs Eccles 9.1.2 from the wordes of the Preacher thus Man knovves not vvhether he be vvorthie of Loue or Hatred For all thinges are kept vncertaine till the time to come But it will not serue their turne for the translation is not right for the wordes in the Hebrewes and Septuagint stand thus No man knoweth loue or hatred all things are before them The latter wordes All things are kept vncertaine till the time to come come in by intrusion Hierome taketh no notice of them Againe the holy Ghost doth not simply denie the knowledge of Gods loue or hatred as though no man could be assured thereof in this life For to consture the wordes so the reason of the holy Ghost must be fashioned in this manner If Loue or Hatred were to be knowne then it must be knowne by the eternall blessings of God but it cannot be so knowne in asmuch as all thinges come alike to all therefore Loue and Hatred can not be knowne Now so the Proposition is not true For there be other meanes beside the outward benefites of God wherefore the true meaning of the wordes is that Loue or Hatred are not to be considered of or determined by Gods outward fauours Bernard Bernard serm de octau pascha speaketh of this Text thus that no man knowes Loue or Hatred namely of himselfe yet that God giues most certaine and assured testimonies thereof to men vpon earth Serm. 5. de dedic These be his owne wordes Whâ— knowes whether he be worthy loue or hatred Who knowes the minde of the Lord Heere both Fayth and trueth must needes helpe vs that that which is hidden in the heart of the Father may be reuealed vnto vs by the Spirit and his Spirit giuing testimonie perswades our Spirit that we are the Sonnes of God and this perswasion is caused by his Calling and Iustifying vs freely by Fayth Hieromes Hieron in hunc locum wordes on this place though commonly abused to a contrarie sense are these That men can not know Loue or Hatred by the present afflictions which they suffer because they know not whether they suffer them for probation or punishment 3. Thirdly 1. Cor. 4.3.4 they presse vs with these wordes of the Apostle I iudge not my selfe I know nothing by my selfe Where Paul not priuie to his owne estate refuseth to pronounce doome of his owne righteousnesse But it is manifest by the wordes of that Epistle that Paul speaketh nothing of his owne persoÌ„ or of estate before God but onely of the function of his Ministrie and the eminencie thereof against certaine deprauers of that calling amongst the Corinthians as Theodoret Aquina and Lyra doe auerre in their Scholies vpon this text So that where he saith J Iudge not my selfe it is as if he should haue sayd I assume not to my selfe to stand in comparison of the excellencie of my Ministrie dignitie of Apostleship in the sight of God aboue this man or that that is in the Ministrie the Iudgement is the Lordes and I leaue it to him to whom it belongeth So that heere he onely refuseth to value and prize the worthinesse of his Office though in other cases he maketh no bones to giue Iudgement of himselfe as when he sayd 2. Tim 4 â— 8 I haue fought a good fight J haue kept the fayth hencefoorth is layde vp for mee the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee And Chrysostome on this place sayth that Paul did not denie to iudge himselfe simply but onely to this purpose to bridle others and to teach them modestie And where Paul sayth I know nothing by my selfe his saying is not generall but it is to haue restraint to his defectes and offences in the course of his Ministerie for he was priuie to himselfe That in simplicitie and godly purenessâ— 2. Cor. 1.12 he had his conuersation in the worlâ— And hee knew this by himselfe Rom. 8.38 That nothing could seauer him from the â—oue of God in Chrâ—st 4.
The fourth Obiection is thus laide in against vs. There can be no Iustification where there is not Fayth and Repentance But no man can be certaine by the certaintie of Fayth of his vnfained Repentance of his sinnes past and of such a Fayth as God requireth of vs in asmuch as the worde performes no testimonie of our particuler Fayth and Repentance therefore no man can be certaine by the certaintie of Fayth that his sinnes are forgiuen him Our Answere is this that a man by his Fayth should be certaine of his Fayth and Repentance there is no such necessitie because the obiect of Fayth is not of thinges present but of thinges to come whereas Fayth and Repentance are truely present in all that truely beleeue and repent it will suffice if any man any way be vndoubtedly certaine that he hath them And albeit some men fondly feed vpon their owne Fancie as vpon a Restoratiue that they haue Fayth and haue it not as they that dreame that they are great persons when they are out of their dreame finde the contrarie yet the true beleeuer knoweth aswell that hee beleeueth as hee that vnderstandeth knoweth hee vnderstandeth and as hee that beleeueth a man on his word knoweth hee beleeueth him and as hee that holdeth Monie in his hand knoweth that hee holdeth it Wherefore Paul calleth on the Corintians 2. Cor. 13.5 to prooue whether they haue Fayth or no to insinuate that it is a poynt to be prooued and discerned of vs And hee professeth this discerning skill in himselfe where hee sayth J know whom J haue beleeued 2. Tim. 1.12 And S. Iohn maketh it as cleare as the Sunne 1. Ioh. 3.24 By thâ—s wee know that hee dwelles in vs by the spirit which he hath giuen vs. And whereas they vrge vs further herein that albeit we may know that we haue this Fayth yet we can not know whether it be of sufficiencie or no for our securitie in this cause We answere that true Fayth not blinded with hypocrisie in the mediocritie and imperfection thereof sufficeth to assure vs of our particuler Election as the least measure of Manna fedde them in the Desart Exod. 6. as well as they that came in with Cornu copta and had made greater prouision As a Palsie shaking Hand could receiue the benefite of an Almes as well as the strongest Arme and soundest Hand of all As the Flesh that is the weakest part of man hath as much vinacitie in it as the very stones that are of such solide and firme composition The sinceritie of our Fayth beeing of more worth with God then the perfection of it The Will with God is the measure of the action the Desire of any Grace in God is the very Grace it selfe He that hath but a Will to serue God hath the Spirit of God and hee that hath the Spirit of God is in Christ and hee that is in Christ shall neuer see damnation God will approoue his owne workes which he hath wrought in thee and will not reiect thee for thy worke 5. A fift Obiection throwne vpon vs hath deduction from such Scripture authorities as commende Feare vnto vs the contrarie qualitie as it should seeme to this godly securitie of Conscience that this Doctrine of the Knowledge of our particuler Election seemeth to implie as where Salomon sayth Pâ—â—â— 28.14 Blessed is the man that Feareth alway â—â—ul 2.12 As where Paul sayth Worke your saluation with Feare and trembling As where the same Apostle sayth Rom. 11.20 Thou standest by Fayth be not high minded but Feare As where the royall Prophet in the Ode 〈◊〉 2.11 sayth Serue the Lord in Feare and reioyce in trembling Vpon which places Stapleton croweth as a Cocke on the dunghill out of the aduantage that he presumeth he hath against our Doctrine which he sayth giue the foyle to our counterfeite Fayth of our perswasion of Gods Loue not possibly to be lost and to the opinion we hold of the indeleble Fayth of the Elect and to all our Diuinitie of the certaintie of Grace and Saluation His Sophistication and fallacie is thus framed Where there yet remaineth to the beleeuer and to him that standeth in the Fayth matter of feare there this conceiued Beliefe of ours this Fayth inexpungible this presumptuous assurance can not haue a place His reason is because nothing is more aduerse to Securitie then Feare nothing more destroyeth this our certaintie of Saluation then this our facilitie of possibilitie of falling from Grace neither may that be deemed indeleble that is in such danger and hazard to be lost But the Apostle sayth he striketh with feare yea such as beleeue and stand in the sayth therefore in this securitie of ours there is an absolute nullitie I cannot greatly blame him for his dowtie dispute to keepe vs still in suspense of our saluation for the Doctor knoweth well that all their questuous occupation whereby they liue is in the life of this their luxate doctrine and how that if this our diuinitie should stand they might burne their Bookes as the Bookes of curious artes were serued spoken of by Luke in the Actes of the Apostles for the whole masse and waight of all their building their Purgatorie Masse Indulgences Satisfactions Merites and the whole Papacie leaneth vpon this base of base minded Doctrine doubtfulnesse of saluation without which doubt out of doubt all would come tumbling downe with a witnesse at the sound of this our Preaching as the Walles of Hiericho sometimes did at the noyse of the Trumpets of Rammes hornes But I answere Stap eâ—on in his Argument that the Assumption of his Sillogisme is faultie two wayes 1. First for that the Apostle doth not put feare into the heartes of the faythfull standing in the Fayth but only such as make detraction froÌ„ the Faith such as our Hipocrites and seruers of the times such as neuer indeed beeing in the Fayth can not tarrie or stand in the Fayth Secondly he doth not affright the faithfull standers in the Fayth with the terrour of their fall but onely monisheth them to that feare which consisteth in modestie and humilitie Bellarmine in his Bookes of Iustification Bellar. lib. 3. cap. 12. de Iustificat to establish this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sophisters and to ouerthrow our position of the certaine knowledge of our Predestination vseth the selfe-same argument more briefly framed thus Where feare is there is no assurance but we are all willed to feare therefo e there is no assurance The Proposition is true vnderstood of the seruile feare vnable to stand with this assurance for this feare is in the Diuels who beleeue and tremble But as it hath reference to the filiall feare which is a feare of God of modestie of humilitie it is erroneous false for it is in the nature of this feare not to quench but to kindle Fayth to conserue and to increase it Againe there
time Their Altar is without Fire their Prayers without feruour their Wordes without intention the outward action of their bodies without the consent of their inner affections The second effect is the Affect of Heart answerable in nature to that which is in Children towardes their Parents which is an affection of loue reuerence obedience thankfulnesse For they call not vpon him as vpon a skarlot and grimme Iudge but they come to him in his familiar name Abba that is a gracious mercifull Father Now such as are not of the right Spirit they can not in trueth come to him in this name Finally where the testimonie of the Spirit is many other graces of the Spirit are with it for it will not be solitarie as when one branch of a Tree sprouteth the rest sprout out with it Further learne thus to know them asunder to put difference betweene the Spirit and Presumption 1. Presumption is an inborne qualitie which wee sucke from our Mothers but the witnesse of the Spirit is supernaturall 2. Presumption is in them that recke not of the ordinarie meanes that make to their saluation But they that are of the Spirit chearefully imbrace them take care to follow theÌ„ they reuerently religiously heare the word of God 3 Presumptio is in such that vse not to call on the name of God but the Spirit of God is the Spirit of Prayer teaching vs to pray with teares not able to be expressed PresumptioÌ„ is lincked with Loosenesse of life the Spirit worketh vs in a new mould Mat 2 22. Mutatus ab illo Hectore cleane contrary to that we were before and warneth vs with the Wise-men of the East not againe to returne to Herods Court to our old Byas but by casting off our old conuersation as the Eagle doth her bill to turne into our country an other way Presumption is peremptorie and maketh a man to stand vpon his Slippers to be confident vp to the throate and neuer once to cast any doubt of our well doing whereas the consciences of the godly are oft times perplexed and troubled with doubtes yea now and then surcharged ouerwhelmed with them Presumption will faile vs at a dead lift and giue vs the slippe in the needfull time of trouble in the houre of temptation and death But the Spirit of God standeth close to vs and continueth with vs for euer and euer 2. Wee come to the handling of the Second poynt how the Spirit witnesseth our Adoption For that it witnesseth the same vnto vs this Scripture concludeth it as diuers other Authorities of Scripture beside flatly confirme it Our Heartes are wholly in the hands of the Spirit to rule gouerne them as seemeth best to him This Rule of his coÌ„sisteth chiefely in the certaine reuealed knowledge of our attonement with the Father in Christ Hereof speaketh the Prophet Jsaiah thus By his knowledge Isai 53 11. shall my righteous Seruant iustifie in my Of this speaketh our Sauiour where he sayth Ioh. 17.3 This is life eternall that they know thee to be the onely verie GOD and whom thou hast sent Iesus Christ. This knowledge is not that which is generall for so the Deuils might be saued but it is that which is particuler by which a man commeth to know that God is his Father Christ his Redeemer the Holy Ghost his Sanctifier and Comforter This knowledge is the peculiar worke of the Spirit as this Text teacheth as this other the same mouth deliuereth of the same nature Wee haue receiued not the Spirit of the world â— Cor. 2.12 but the Spirite which is of God that wee might know the things that are giuen to vs of God Now three manner of wayes doth the Spirit make vs priuie to this counsaile of God 1. By his inward Inspiration 2 By his outward Word 3. Inwardly outwardly by inward and outward effects By his Spirit he did inspire the Prophetes and open many thinges to come And Christ sayd to his Apostles as concerning the Holy ghost He shall leaâ— you into all trueth Ioh. 16.13 By his Word he spake vnto the Prophets and by his Word in like manner he teacheth vs his Will Also by diuers effectes he declareth either his Mercie or his Iustice as it is well knowne The same is to be thought of the reuealing of his Election to witte that God reuealeth the same to the Elect by the Spirit by the Word by the most assured effectes of his Predestination We are now to speake of them seuerally in their order 1. By inward inspiration we haue intimation of our certaine Election by which our mindes are illuminated and it is reuealed vnto vs that wee are from all eternitie Predestinated into this Adoption of his Son-ship All the Elect are owners of this Grace as now actually made the Sonnes of God by Fayth regenerated and new borne by the Holy ghost ingrafted into Christ So the Apostle saith Rom. 8.9 If any man hath not the spâ—rit of Christ he is not his Whosoeuer therefore is of Christ is ingrafted into Christ must needes ipso fâ—â—â—â— haue the Spirit of Christ Now whosoeuer haue receiued and haue this spirit of Christ the spirit of God testifieth to their mindes that they are the sonnes of God he maketh them to speake in the language of Children Aâ—ba that is Father And it is a certaine case that none is renewed by the spirit of God who is not peremptorily perswaded that God is become his most louing and gracious Father and so call vpon him by that sweete speciall name Therfore though all men in that they are assured by the certaintie of Fayth that God is their Father and they are his Sonnes do not thereby argue and conclude that they are elected to eternall life yet all men indeed haue thereby a most sure certificate of their Election to the state of Glorie because if they be the Sonnes of God it followeth by due consequent that they also be the heires of eternall life Let this Testimonie appeare euident by way of demonstration in this manner Whosoeuer call vpon God and in their heartes cry Abba Father it is certaine that such be the Children of God and that this cry of theirs is from the gift motion of the spirit of God But whosoeuer are the Sonnes of God are also inheritours of life euerlasting and they are predestinated into the adoption of his children Therefore it cannot otherwise be but that all such as are perswaded by the spirit of God that they are the Sonnes of God should be predestinated to eternall life be throughly perswaded in the same 2. The second meanes whereby we attaine the knowledge of our Election is his outward Word not any particular Word by which hee doth outwardly in priuate and proper manner suggest to any man expresly his Election but the generall word of the Gospell in the which Christ calleth all them which beleeue in him
he sheweth the force of his Fayth yet what litle sense he had of Gods mercie when hee so spake may appeare by that hee sayth immediatly after vers 24. Wherefore hidest thou thy face and takest mee for thine enimie The Christian sometimes feeleth Fayth and sometimes feeleth none that is at that time when God first calleth him and in the time of temptation Heere a man may marueyle how one may be a Christian who hath no grace or goodnesse in himselfe But it is no marueile for it is with him as it is with an Infant and young Child who albeit yet hee hath not vse of reason yet is a creature reasonable A man that is in a swonde hath no sense of life yet is he not dead Fayth beleeueth the Promises of God yea when we feele the contrarie and in one contrarie beleeueth an other When we feele our sinnes wee beleeue our Iustification When we feele our wretchednesse we beleeue our Blessednesse When we see nothing but eternall death before our eyes it maketh vs beleeue our euerlasting life When we apprehend Gods anger and feele him our enemie it maketh vs to take hold of his louing kindnesse and to put our trust in his fatherly goodnesse When Christ was forsaken of God yet then hee called him his owne God My God my God 8. An other of their Obiections standeth thus There be many sinnes vnknowne to vs and so also vncertaine whether they be pardoned vnto vs. I answere that they ground vpon a foundation that will fayle them For that a man can not be assured of the Pardon of his sinnes though some of them be vnknowne is a false ground I make it plaine thus It is in the case of Faith as it is in that of Repentance But there may be true Repentance of sinnes that are vnknowne God will haue a particular repentance for particular knowen sinnes but where they are hidden and vnknowne to vs hee taketh in good part at our handes a more broad and generall Repentance Of this we haue example in Dauid where he sayth Who can tell how oft hee offendeth Psal 19.12 O cleanse thou mee from my secret faultes Were it not thus we were in wofull case for neither Dauid nor any one else might be saued For though Dauids repentaunce of his knowne sinnes of Murder and Adulterie appeareth vnto vs yet wee finde it not in his Historie or else where in holy Writte that he particulerly repented his poligamie his multiplicitie of Wiues and Concubines which in all probabilitie with the custome of the times he drunke vp as men doe Wine out of Bowles with all facilitie and so in the common reputation that it had that it was no sinne at all it is likely enough of that he repented not at all especially while he considered the superemmencie of his person that he was a King and by that had as good priuiledge and a libertie for this as any common person yet because Scripture determineth him a man chosen of God a partie saued it is peremptorily concluded that this sinne is pardoned Therefore when God pardons the knowne sinnes of man whereof they doe in particuler repent hee doth withall pardon the rest that are vnknowne It is vndeniable Diuinitie that hee that certainely and truely knoweth that but one sinne is pardoned him hee hath before God all his sinnes pardoned him whether knowne or vnknowne wherefore the ignoraunce of certaine sinnes cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation 9. Moreouer whereas it is thus obiected vnto vs that this proposition of ours is not of the nature of an Article of our Fayth to be so carryed away hand-smooth as that and therefore that it can not perswade vs as that I answere that the partie that will be saued must as steadfastly beleeue his Saluation as the Articles of the Creeâ—e Because the Promise of life and the Commaundement to beleeue it and apply it to our selues are indiuidually conioyned and can not be deuided Fayth speaketh in the phrase of Dauid J am thine O saue mee Psal 119. And it pronounceth as Paul doth Rom. 8.38 J am perswaded that neither Life or Death neither Angels Principalities or Powers or thinges present or thinges to come are euer able to seperate me from the loue of God which is in Christ Jesu our Lord. It talketh as the Spouse in the Canticles in effect Cantic 8.6 in this zealous affect Loue is strong as death Jealousie is cruell as the Graue The Coales thereof are fierie Coales and a vehement flame Much Water can not quench Loue neither can the Floods drowne it If a man should giue all the substaunce of his house for Loue they would greatly contemne it Two thinges are required of vs to beleeue truly First to vnderstand a thing Secondly to giue our consent vnto it as vnto that which is true Therefore Fayth is called Tota copulatiua and therefore hee that denieth but one poynt of Fayth maketh hanocke of them altogeather Againe to beleeue is one thing to beleeue in this or that is an other thing and it containeth three actions of the person beleeuing 1. To know the thing 2. To acknowledge it 3. To haue trust in it So that this knowledge is not naked and generall For the Diuels haue such knowledge but it is more speciall by which wee know God not onely to be God but to be my God whereby I put my confidence in him 2. Secondly I answere that this Fayth whereby we are to beleeue our owne saluation to consider of it in the proper and true nature of it is as certaine as that whereby we beleeue the Articles of Fayth For whatsoeuer wee pray for according to Gods will that wee are aswell to beleeue that wee shall obtaine as we doe beleeue the Articles of the Fayth This is flatte by that which Christ sayth Marc. 11.24 Whatsoeuer yee desire when yee pray beleeue that yee shall haue it and it shall be done vnto you But wee put vp our Prayers for the remission of our sinnes and for life euerlasting And therefore lay hold vpon the certaintie thereof as vpon the Article of our Christian Fayth If God should particulerly say to thee or mee John or Peter beleeue in mee and thou shalt be saued should not this commaundement be as forcible a binder as any Article of our Fayth But the Minister lawfully called in the name of God when hee preacheth Gods word it is all one as if God should speake from Heauen particularly vnto him and make promise vnto him of eternall life for wee are in legatiue commission from God to runne vpon this his arrant vnto you according to that Saint Paul sayth Now then are we Ambassadours for Christ 2. Cor. 5.20 as though God did beseech you through vs wee pray you in Christes stead that yee be reconciled to God Heb. 4.16 We come to the â—h one of Grace in the
Elect. For albeit he giueth vs no such plaine particuler proposition as this is Thou art Elected vnto euerlasting life yet no lesse is concluded in the heartes of the Elect in such Aphotismes as are generall euen as each particuler man is determined capable of reason by the vniuersalitie of this Axiome Euery man liuing is a creature reasonable though the Assumption be suppressed This therefore is the course that God taketh with vs He hath chosen all and euery one whom he decreed to be faythfull heyres of saluation And this maine Maxime in tearmes generall is proclaymed by the Apostles at the Standard to all that are Elect. The Proposition in generalitie standeth thus All the Faythfull are elected to euerlasting life Heere the word stayeth and medleth not with the Miner Now heere God effecteth by Fayth that hee bestoweth on vs that wee make the Minor in our mindes in this manner But I am of the fellowship of the faythfull as feeling that I truly beleeue in Christ How commeth therefore now thy cause to be concluded that thou art Predestinated to eternitie of glory Truely by God that giueth the proposition from the Gospell and by working thine heart with the worke of faith which hee worketh in thee to goe on with the assumption It is therefore manifest that God by the word of the Ghospell where he pronounceth all the faythfull to be elected that he doth reueale his particuler election to euery one that is of the fayth Onely it standeth euery Beleeuer in hand that as often as hee heareth the generall Proposition hee make the Assumption and inferre it in the nicke and vpon the necke of it And so doth the Lord reueale to euery man his speciall malediction by this generall Scriptures enuntiation Cursed be euery one that abideth not in all thinges which are written in this Bo ke Though hee doth not come to tell euery man in his eare that hee and hee is accursed For this may euery one gather of himselfe his conscience telling him that he hath started from the Statutes of God like a broken Bowe 3. The third kind of meanes by which God vnfouldeth and layeth open to vs our state of Saluation is the effectes in vs aswell inward at outward effectually assuring the same vnto vs in a double respect 1. First because these effectes are such as God giueth them to none but onely to the Elect. 2 Next for that they are not simply the effectes of Election but also such and such as they be the engrauen Seales and the perfect Stampe thereof For God is like to the Sunne to vs. The Sunne while it striketh vs with his radiant Beames and in a manner looketh vs on the face leaueth such an impression of his light in our eyes as wee reciprocally by the participation of the same light see the Sunne it selfe the very light thereof For the light of the Sunne the beames thereof sent downe vpon vs reflect againe vpon the Sunne it selfe So the Foreknowledge of God in which from all eternitie he did would acknowledge vs for his owne is so in God as in it selfe is not to be seene of vs but yet as God acknowledgeth vs to be his and engraueth the Forme and Image of this knowledge in vs that are elected he bringeth it to passe as wee acknowledge this God for our onely true God and bid all other farewell So that God fâ—st looketh downe from Heauen on vs and acknowledgeth vs and so by communicatioÌ„ of this knowledge light vnto vs we are thereby made to know him againe Hereto serueth that which Christ sayth J know my Sheepe Ioh. 10.14 and immediatly inferreth thereupon I am knowne of mine As if hee should haue sayd While I know them for my Sheepe and marke them out as Shepheardes doe their Sheepe with a red stroake euen of my redde blood I make them on the other side by the participation of my knowledge that they acknowledge me for their Shepheard The same learning the Apostle giues the Galathians where he faith Sâ—eing yee k ow God Gal. 4.9 yee rather are knowne of God c. Where hee would haue the Galathians know that all their knowledge holdeth in â—ayne from the foreknowledge that God had of them The like may be said of the Loue of God in which he loued vs in Christ before the ground-worke of the World was layde which loue of vs is more then Adamantine and hath been the onely Loadstone to draw our loue by retaliation vnto him For Gods loue to vs being eternall and to eternall life must beget in time in vs a loue somewhat like seruing to the eternitie of his glory whereto pertaineth these wordes of S. John Not that wee loued God 1. Ioh. 4.10 but that hee first loued vs making our loue the consequent of his loue So that by the sinceere loue we beare towardes him we consider of the latitude and qualitie of that loue wherewith God in Christ from all eternitie hath prosecuted vs. Now what is all this his Loue but our Election Now that none is elected vnto life euerlasting who beare not in due time these effectes and cognizances of their Election about them it is manifest by such Scripture places which deale in the poynt of Predestination The holy Apostle telleth vs that wee were elected that wee should be holy and without blame Ephes 1.4 And hee further informeth vs that such whom God Predestinateth are likewise Called and Iustified and so consequently qualified with Fayth and the knowledge of God wherewith they acknowledge God for their Father and with loue whereby they imbrace him as their Father And finally with good will and setled resolution Rom. 8.30 constantly and continually to seeke his glorie But we come to the effectes by which we come to the knowledge of the causes They are of two sortes 1. Such as necessarily appertaine to all without which they are not capable of eternall life 2. Such as are annexed as dependances and appurtenances thereunto Of the first sort are 1. Christ as Mediator and Priest and his obedience and righteousnesse for without Christ there is no saluation 2. Our effectuall Vocation to Christ by the holy Spirit and the coniunctaunces thereof our Iustification and so our Regeneration therevpon These foure Predestination Vocation Iustification Glorification are so coadunited and coanimated togeather as they cannot be diuided And so no man can be Glorified who is not Iustified and no man can be Iustified that is not first effectually Called as no man can be so called who is not Predestinated Without these meanes no not the very Infants can attaine to this end of their endlesse Glorie Wherefore inwardly all the Elect children by the Holy ghost in their kind are Called and Iustified that they may be likewise Glorified Of the Second sort which Infantes by reason of their age can not haue which notwithstanding follow the rest of the Elect though in some they