Regeneration the cause thereof 1. Thess 3.13 is through the whole man in Body Soule and Spirit Also Obedience is the fruite of Loue and Loue is from a pure Heart a good Conscience and Fayth vnfained Thus wee teach not that men must beleeue the forgiuenesse of their sinnes while they lie and liue in them for that were altogeather to teach falsehood for trueth Hee that beleeues the Pardon of his sinnes by true Fayth hath the spirit of God in him and a constant purpose not to sinne against God If hee doe it is against his minde it is not hee that doth it but the sinne that dwelleth in him and his case standeth thus He hath by his sinne giuen a blow to his Conscience weakned his Fayth bereaued himselfe of the Fauour of God as much as in him is made himselfe guiltie of sinne and worthy of damnation And God for his part accordingly turnes the wonted signes of his Fauour into signes of Anger and Displeasure and though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Wherefore heere is Answere to this Demaunde How a man may be assured of his Adoption if he want the Testimonie from Heauen which is the Spirit of God For as Fire is knowne by two properties of the heate of the Flame Wee may know it to be Fire still by the verie heate though it affordeth no Flame So if a man hath not the Witnesse of Gods Spirit by the Testimoniall of our Spirit our sanctification wee haue certificate not obscure of our ElectioÌ„ If it shall further grow into question How it is that after all our curious Inquisition we finde but few signes of Sanctification in our selues In this case they must haue recourse to the least measure of Grace which being but of the size of a Graine of Mustardseed and but of the strength of a weake Infant it is sufficient to engraffe them into Christ and therefore they must not doubt of their Election because they find their Fayth feeble and the effectes of the Holy ghost faint within them which I speake not to the end to lead men into securitie that they should content themselues with these small beginninges of Grace but onely to shew how any may assure themselues that they are at the least Baâ—es in Christ adding this withall that they which haue no more but these small beginninges must be carefull to increase them Qâ—ta non progreâ—i est regredi Not to goe forward is to goe backward Lastly and what if the Christian soule as yet hath not found this litle measure of Grace and hath no meanes in the world of assuraunce Hee must not despaire but perswade himselfe in this that though hee wantes assuraunce now yet hee may haue the same hereafter No man may peremptorily conclude and set downe that himselfe or any other is a Reprobate For Gods wayes are not as mans wayes but hâ—e preferres such often times as seeme greatest strangers and aliantes vnto him vnto his Kingdome when he casteth out those whom the world esteemed Children of the Kingdome So sayth our Sauiour Mâ—th 21.31 The â—â—bâ—cans and Harlots goe before you And the Parable telleth vs how Maâ—y an one is called at the eleuenth houre Math. 20.6 as it appeareth by the example of the remorsed Theefe vpon the Crosse But in the meane while be we perswaded to heare the Word of God and to receiue the Sacramentes For by our care in comming to the Lords Vineyard and conuersing about the Wine-presse we shall finde that comfortable Wine of Gods Grace as shall serue to make glad the heart of man When sicknesse and death assaulteth vs the very chosen of God must prepare themselues to temptations the Deuill then bestirring himselfe all he may and sitting our soules to the coursest branne as curiously as euer Lâ—â—an did ransacke Iacobs stuffe And few there be that can iudge of these terrors of temptations but such an one as can say Quarum pars magnafiâ—â— Now when men lay thus in darknesse and in the region and shadow of death vnlesse God should from Heauen with a gracious aspect looke vpon them in the face of his Annoynted and streame downe vnto them in this life some lightsome beames of his loue in Christ by the operation of his holy Spirit it would be very hard with the best of them all Finally as euery one of the Elect in this life is made certaine of his Election ascertained thereof by the meanes aboue mentioned so a due time by God is determined for the same tearmed in holy Scriptures â— Cor 6.2 Luk. 19.42 The Acceptable time the day of Saluation The time of our Visitation Before which time of our blessed Vocation we neuer are perswaded or once thinke of our Saluation as wee see in the examples of Mathew wholly betaking himselfe to his Toll-house as in Paul before his conuersion when he was a Saul and vexed the Congregation and in many such Againe many after the time of their Calling are not by and by made certaine of their Election but to some sooner to some later is this Grace afforded A Christian soule often seeketh after this comfort in his Bedde by Prayers and findeth it not as the Spouse the Church did her Bridegroome in the 3. of the Canticles In my Beâ—de by night Cantic â— â— J sought him that my soule Iâ—nea J sought him but I found him not Hee intreateth the counsaile and comfort of his friendes and the helpe of their holy prayers vers â— and yet found him not The complaint the Spouse maketh in the same place Hee resorteth to the Godly Preachers of the word and yet speedeth not vers 3. which was still the said Churches case Lastly when all helpe and hepes fayled her the Bridegrome came vers 4. Adiutor in opportunitaâ—bus An helper in the needfull time of trouble he came on his owne accord as he hath so done to diuerse in the like case 1. Then Fayth taketh vp as it were a new life groweth into heart taketh hold on Christ 2. Then hath the Soule very nigh societie and coniunction with GOD. vers 5. 3. Then commeth ioy in the Holy ghost and peace of Conscience as a sweete sleepe commeth on a wearisome body vers 6. and watereth all the partes of the body with his refreshing deawe 4. Then is the Heart lifted vp to Heauen with holy thoughtes vers 8.9.10 and Prayers which mount vpward as Pillars of Smoake pleasant as perfumed with Myrrhe and Incense 5. Then is it rauished and out of it selfe in the muze and meditation of his glorious condition in the Heauenly kingdome 6. Then it endeauoreth to perswade others to consider of the Glorie of Christ and of his Kingdome vers 11. 7. After all these Chap. 4. vers 1. to the cha 15. Christ reuealeth to his Seruant the happinesse of his estate in this life and the other more plainely openly then euer he did before vers 16. and giueth him a sight of such Graces and Benefites as hee hath bestowed on him 8. The Christian presenteth his Prayers to Christ that hee would breath and blow vpon him with his Spirit that so hee might bring foorth such fruites as he hath of thankfulnesse to the Lord. Lastly Christ yeeldeth to all we pray for and giueth vs our heartes desire and doth not denie vs the request of our lippes Now for thâ—se and all other his Graces and Blessinges bestowed vpon vs to him with his blessed Sonne and Holy spirit three persons one eternall and euerliuing GOD be ascribed all Praise Power and Glorie now and euer Amen FINIS
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.
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
THE WAY TO HEAVEN IN A Sermon deliuered at Saint Maries Spittle on Wednesday in Easter weeke the 27. of March 1611. By SAMVEL GARDINER Doctor of Diuinitie Imprinted at London by W. W. for THOMAS MAN 1611. TO THE RIGHT HONORABLE THE VERTVous Lady JANE Lady BARKLEY wife to HENRY Lord BARKLEY SAMVEL GARDINER Consecrateth this his Sermon in testification of his dutifull affections ROM 8.16 The same Spirit beareth witnesse with our Spirit that we are the children of God HAuing lately handled among you the doctrine of the certaintie of our Election I hold it fitte now to open the veine of these two Questions naturally incident vnto the former Argument 1. Whether a man may know his particular Election 2. How it may be knowne This Scripture that teacheth how it may be knowne plainely insinuateth that it may be knowne How it may be knowne it is heere told vs the mouth of two witnesses the best that is in Heauen The Spirit of God 1. Cor. 2.10 which searcheth all thinges yea the deepe thinges of God 2. The best that is in Earth The Spirit of man 1. Cor. 2. â—1 that onely knoweth the thinges of man within him reuealing it vnto vs. By these degrees as by the Staues of Iacobs Ladder we ascend vp to this sacred counsaile of his Sanctuarie Our owne Spirit is our Heart and Conscience sanctified in the sprinkling of the Blood of Christ The Spirit of God is ioyned by God vnto it to helpe our infirmities Our Spirit testifieth morally of our Adoption by sanctification and the fruites thereof The Spirit of God witnesseth an other way that is by the absolute certaintie of Fayth declaring and applying the Promises of God Foure maner of wayes may one be said to be the Child of God 1. By naturall or essentiall Generation in this sense Christ Iesus is the onely Sonne of God begotten of the substaunce of his Father before all worldes 2. By the grace of Hypostaticall vnion with the naturall Sonne of God thus Christ as man is the Sonne of God and the borne Sonne of God 3. By grace of Election as they that are elected and put apart to this to be Sonnes and so ioynt heyres with Christ in his Kingdome in this meaning Christ is sayd to haue died Iohn 11.52 To gather togeather in one the children of God that were scattered that is the Elect not as yet regenerated 4. By grace of Regeneration according to the saying of Christ to Nicodemus Iohn 3.5 Except a man be borne againe of the Spirit hee can not enter into the kingdome of God Heere to be the Child of God is to be Predestinated into the Adoption of his Children Ephes 1.5 Who hath Predestinated vs to be adopted through Jesus Christ in himselfe Next to be made actually indeed the Child of God through Fayth As many as receiued him Ioh. 1 1â— to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his name Finally by the same Spirit to be regenerated into the child of God and to put on the nature of the Sonne of God Christ Iesus or to put on Christ Iesus himselfe according to the Apostles phrase of speach Put on the new man Ephes 4.24 which after God is created vnto righteousnesse and true holinessâ— Now the Priuiledges are royall annexed by God to those whom he hath thus Adopted his Children They are the Lords Heyres apparant it is the consequent the Apostle maketh 1. If we be Children Rom. 8.17 we be also Heyres euen the Heyres of God 2. Fellow-heyres with Christ so are they surnamed in the same place Heyres annexed with Christ Rom. 8.17 3. Yea Kinges at all degrees so the spirit speaketh euidently Reuel 1.6 And made vs Kinges and Priestes euen to God his Father 4. All their Afflictions Wantes Offences are but probations and fatherly Corrections layde vpoÌ„ them for their good as it is written We know that all thinges worke togeather for the best Rom. 8.28 vnto them that love God 5. They haue a coÌ„maunding imperial power ouer all creatures yet so as in this life they haue but Jus adrem Right to the thing In the fift that is to come they shall haue Jus in re Right and ful state in the verie thing it selfe world life death thinges present thinges to come euen all are yours â—â—b 27. Thou madest him litle inferiour to the Angels thou crownest him with Glory and Honour and hast set him aboue the workes of thine handes â—is 8. Thou hast put all things in subiection vnder his feete 6. Lastly the very Angels are Officers at hand to giue attendaunce vnto them and to watch ouer their good Ieb 1.4 Are they not all ministring Spirites sent foorth to minister for their sakes which shall be heyres of saluation Whereto answereth this part of Psalmodie Psal 34.7 The Angell of the Lord pitcheth round about them that feare him and deliuereth them Hereupon let me speake in the language of Dauid Seemeth it a small thing that I be Sonne in law to a King sithence I am poore and of no reputation So seemeth it a small thing to vs to be adopted into the Children of God beeing Wormes 1. Ioh. 3.1 and no Men Behold what loue the Father hath giuen vs that wee should be called the Sonnes of God It was a part of high honour done to our forefathers Hebr. 11.16 Abraham Izaac Iacob that God was not ashamed to be called their God No lesse honour is performed to vs that hee is our God and wee his people hee our Father and wee his Children Now the Spirit of God while it inwardly witnesseth to our Spirit that is to our Mindes by illuminating them by the Sun-beames of his Grace that wee are the Children of God hee doth plainely and openly reueale to vs that we were from all eternitie Adopted into his Son-ship For they are not by Fayth the Children of God neither are they regenerated into the Children of God or haue put on Christ who haue not first been Predestinated vnto this Adoption And heere now come our first Question in place to be ventilated and decided whether a man may know his particuler Election The Papistes say no without suggestion of speciall reuelation A verie erroneous and absurd assertion easily checked by Scriptures and Reasons By Scriptures as by the words of Christ to his Disciples Luk. 10.20 Reioyce that your Names are written in Heauen But Ignotâ— nulla cupido no man reioyceth in a thing either vnknowne or vncertaine vnto him By this Precept of Peter Giue diligence 2 Pet. 1.10 to make your election sure Now herein what would all our diligence doe good if it could not be made sure Lastly in this perswasion of S. Paul to the Corinthians Prooue your selues 2. Cor. 13.5 whether yee be in the fayth or not Know yee not your owne selus how that Josues
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
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
sinne to come is a care to preuent it Saint John maketh this marke of Gods Children where he sayeth He that is borne of God sinneth not 1. Ioh. 5.18 bâ—t keepeth himselfe that the wicked one touch him not And this care extendeth it selfe not onely to the well disposing of the outward actions but also to the good rule of the verie thoughtes of the heart For where the word of God worketh there 2. Cor. 10.5 Euery thought is brought into captiuitie to the obedience of Christ And there the Apostles direction is followed Phil. 4.8 Whatsoeuer things are true whatsoeuer things are honest c. thinke on the e things 2. The Tokens which concerne Gods mercie are chiefely two 1. When a Man feeles himselfe distressed with the Burthen of his Sinnes or when he apprehendes the heauie displeasure of God in his Soule for them And further feeleth the neede he hath of Christ and therewith gaspeth for the recouerie of Gods fauour in the merrits of Christ and that aboue all other thinges in the world To all such are most cordiall promises made which can haue reference to none but to the Elect as where Christ sayeth If any man thâ—â—st let him come to me and dâ—inke Ioh. 7.37 He that bel eueth in me as sayeth the Scriptures out of his â—elly shall flow Riuers of Water of life As where the Spirit sayeth I will giue to hâ—m whâ—â— is a thirst of the Well of the Water of â—â—e freely Reuel 21.6 Now if hee that thirsteth drinke of these Waters marke what followeth Whâ—soeuer drinketh of the VVateâ— that I shall giue him Ioh. 4.14 shall neuer bâ— more a thirst But the VVater that I shall gâ—ue him shall be in time a VVell of VVater springing vp vnto euerlasting life 2. The second is a strange affection wrought in the heart by the Spirit of God whereby a Man doth so rate the righteousnesse of Christ as all other thinges vnder the Roofe of Heauen are deemed but as Doung in comparison thereof This minde was Paul in where hee sayeth I account all thinges but Doung to gaine Christ Iesus Phil 3.8 And this affection the Parable in the Ghospell poynteth at Math. 13.44 vnder the similitude of the concealed Treasure the peereles Pearle for which the Euangelicall Merchant sold away his temporalles Now euery one saigneth himselfe to be of this affection and that he more esteemeth a droppe of Christes blood then all the Kingdomes of the world when as the euent sheweth the contrarie that this is but the smooth voyce of Jacob they are spawned of the rough and hairie generation of Esau more greedie of his brother Iacobs red Broth then of his Father Isackes Blessing Of the brood of the old Jsraelites that more regarded their rancker and grosser diets their Onions Garlicke Leekes and such pelfe the Flesh-pots of Aegipt then the riches of Câ—naan the Land of Promise Gergesiâ—s all the sort of them more setting by their Swine then by their Sauiour Now to vnmaske such a disguised Hipocrite there be two proper markes to discerne this affection from the false 1. The first is his loue to a Christian in that regard onely that hee is a Christian for hee can not esteeme of Christ as he ought that doth not in like sort esteeme of Christes members This is the Obseruation giuen vs by our Sauiour where he sayth He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 10.41 and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And it is the signe S. John telleth vs of where he sayth Hereby wee know that we are translated from death to life 1. Ioh. 3.14 because wee loue the Brethren that is such as are members because they are so 2. The second marke is their loue to the second comming of Christ either particularly by death or vniuersally by the latter Iudgement to no other end but to haue a full fruition of Christ S. Paul maketh this a marke of our adoption where he sayth The Crowne of righteousnesse is laide vp for all them that loue the appearing of Christ 1. Tim. 4.8 The outward Token of our Adoption is our New Obedience and conformitie to Gods Law in an holy conuersation expressed by Saint John where he sayeth Hereby we are sure that we know him if we keepe his commandementes Now we meane not such exact absolute obedience 1. Ioh. 23. as the morall Law in the rigour thereof looketh for at our handes for then it should not betoken grace but be the meanes of our damnation But such obedience as in the fauourable acceptation of God measuring a deede rather by the disposition of the doer then by the perfection of it goeth for currant pay Yet that we may not paye him Copper for good Coyne this obedience must be thus qualified First it must not come with paring Kniues to the Law of God and cutte off and keepe such commaundements as they please and keepe a part behinde with Aâ—amas and Sâ—phiâ—a and diuide his worship as the wrong Mother that pleaded before Salomoâ— would haue the Childe deuided Hee will haue our obedience to them all or else to none of them all Herod could heare John Baptist willingly and did reforme many thinges by his meanes And â—udas had many good partes in him as heereby appeareth that he was content to leaue all and to follow Christ and preached the Ghospell of the Kingdome in Jurie aswell as the rest Yet all this was to no purpose for that the one would not obey the seuenth Commaundement in leauing his Brother Phiâ—ips Wife and the other would not leaue his couetousnesse to dye for it Entire and true obedience doth stretch out it selfe to all the Commandementes as Dauid sayth I shall not be confounded Psal 119.6 when I haue respect to all thy Commandementes Iam. 2.10 Saint James condemneth him as guiltie of all that is guiltie of one That is our obedience to many Commandementes is before God no obedience but a flatte sinne if wittingly and willingly we leaue any one vndone Hee that doth repent himselfe of one sinne truely doth repent of all and hee thaâ— liueâ— but in one knowne sinne without repentance whatsoeuer he pretend indeed repentes of no sinne 2. Secondly this Obedience must dilate it selfe to the whole course of our life after our conuersion and repentance for we are not to iudge of a man by one or two good deedes but by the carriage of himselfe in the whole course of his life A man is as his life is They are not the slippes and salles that he hath by weaknesse of nature that can preiudice his Election so he renueth his repentance for his new trespasses dwelleth not in sinne in a senselesse securitie 3. Thirdly and lastly this Obedience must be from the whole man as