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ROM. 8.16. The same Spirit beareth witnesse with our Spirit, that we are the children of God.ROM. 8.16. The same Spirit bears witness with our Spirit, that we Are the children of God.
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HAuing lately handled among you, the doctrine of the certaintie of our Election;
Having lately handled among you, the Doctrine of the certainty of our Election;
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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.
I hold it fit now, to open the vein of these two Questions, naturally incident unto the former Argument. 1. Whither a man may know his particular Election. 2. How it may be known.
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This Scripture that teacheth how it may be knowne, plainely insinuateth that it may be knowne.
This Scripture that Teaches how it may be known, plainly insinuates that it may be known.
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How it may be knowne, it is heere told vs: the mouth of two witnesses the best that is in Heauen;
How it may be known, it is Here told us: the Mouth of two Witnesses the best that is in Heaven;
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The Spirit of God, which searcheth all thinges, yea the deepe thinges of God. The Spirit of God, which Searches all things, yea the deep things of God.
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2. The best that is in Earth, The Spirit of man, 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.
2. The best that is in Earth, The Spirit of man, that only Knoweth the things of man within him, revealing it unto us By these Degrees, as by the Staves of Iacobs Ladder, we ascend up to this sacred counsel of his Sanctuary.
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Our owne Spirit, is our Heart and Conscience, sanctified in the sprinkling of the Blood of Christ.Our own Spirit, is our Heart and Conscience, sanctified in the sprinkling of the Blood of christ.
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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, is joined by God unto it, to help our infirmities. Our Spirit Testifieth morally of our Adoption, by sanctification, and the fruits thereof.
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The Spirit of God witnesseth an other way; that is, by the absolute certaintie of Fayth, declaring and applying the Promises of God.The Spirit of God Witnesseth an other Way; that is, by the absolute certainty of Faith, declaring and applying the Promises of God.
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Foure maner of wayes, may one be said to be the Child of God. 1. By naturall or essentiall Generation:
Foure manner of ways, may one be said to be the Child of God. 1. By natural or essential Generation:
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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:
in this sense, christ Iesus is the only Son of God, begotten of the substance of his Father before all world's. 2. By the grace of Hypostatical Union with the natural Son of God:
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thus Christ as man, is the Sonne of God, and the borne Sonne of God. 3. By grace of Election,
thus christ as man, is the Son of God, and the born Son of God. 3. By grace of Election,
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as they that are elected and put apart to this, to be Sonnes, and so ioynt heyres with Christ in his Kingdome;
as they that Are elected and put apart to this, to be Sons, and so joint Heirs with christ in his Kingdom;
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in this meaning, Christ is sayd to haue died, To gather togeather in one, the children of God, that were scattered:
in this meaning, christ is said to have died, To gather together in one, the children of God, that were scattered:
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that is, the Elect, not as yet regenerated. 4. By grace of Regeneration;
that is, the Elect, not as yet regenerated. 4. By grace of Regeneration;
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according to the saying of Christ to Nicodemus, Except a man be borne againe of the Spirit, hee can not enter into the kingdome of God.
according to the saying of christ to Nicodemus, Except a man be born again of the Spirit, he can not enter into the Kingdom of God.
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Heere to be the Child of God, is to be Predestinated into the Adoption of his Children, Who hath Predestinated vs to be adopted through Jesus Christ in himselfe.
Here to be the Child of God, is to be Predestinated into the Adoption of his Children, Who hath Predestinated us to be adopted through jesus christ in himself.
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Next, to be made actually, & indeed the Child of God through Fayth;
Next, to be made actually, & indeed the Child of God through Faith;
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As many as receiued him, to them he gaue prerogatiue to be the Sonnes of God; As many as received him, to them he gave prerogative to be the Sons of God;
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euen to them that beleeue in his name. even to them that believe in his name.
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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,
Finally, by the same Spirit, to be regenerated into the child of God, and to put on the nature of the Son of God christ Iesus,
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or to put on Christ Iesus himselfe, according to the Apostles phrase of speach; Put on the new man, which after God is created vnto righteousnesse and true holiness•.
or to put on christ Iesus himself, according to the Apostles phrase of speech; Put on the new man, which After God is created unto righteousness and true holiness•.
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Now the Priuiledges are royall annexed by God to those whom he hath thus Adopted his Children.
Now the Privileges Are royal annexed by God to those whom he hath thus Adopted his Children.
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They are the Lords Heyres apparant, it is the consequent the Apostle maketh; 1. If we be Children, we be also Heyres, euen the Heyres of God.
They Are the lords Heirs apparent, it is the consequent the Apostle makes; 1. If we be Children, we be also Heirs, even the Heirs of God.
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2. Fellow-heyres with Christ, so are they surnamed in the same place: Heyres annexed with Christ. 3. Yea Kinges at all degrees; so the spirit speaketh euidently:
2. Fellow-heirs with christ, so Are they surnamed in the same place: Heirs annexed with christ. 3. Yea Kings At all Degrees; so the Spirit speaks evidently:
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And made vs Kinges and Priestes, euen to God his Father. And made us Kings and Priests, even to God his Father.
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4. All their Afflictions, Wantes, Offences, are but probations, and fatherly Corrections layde vpō them for their good;
4. All their Afflictions, Wants, Offences, Are but probations, and fatherly Corrections laid upon them for their good;
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as it is written, We know that all thinges worke togeather for the best, vnto them that love God.
as it is written, We know that all things work together for the best, unto them that love God.
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5. They haue a cōmaunding & imperial power ouer all creatures; yet so, as in this life they haue but, Jus adrem, Right to the thing.
5. They have a commanding & imperial power over all creatures; yet so, as in this life they have but, Jus adrem, Right to the thing.
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In the fift that is to come, they shall haue, Jus in re, Right and ful state in the verie thing it selfe;
In the fift that is to come, they shall have, Jus in re, Right and full state in the very thing it self;
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world, life, death, thinges present, thinges to come, euen all are yours: Thou madest him litle inferiour to the Angels, thou crownest him with Glory and Honour,
world, life, death, things present, things to come, even all Are yours: Thou Madest him little inferior to the Angels, thou Crownest him with Glory and Honour,
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and hast set him aboue the workes of thine handes. Thou hast put all things in subiection vnder his feete. and hast Set him above the works of thine hands. Thou hast put all things in subjection under his feet.
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6. Lastly, the very Angels are Officers at hand to giue attendaunce vnto them, and to watch ouer their good:
6. Lastly, the very Angels Are Officers At hand to give attendance unto them, and to watch over their good:
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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; are they not all ministering Spirits, sent forth to minister for their sakes which shall be Heirs of salvation? Whereto Answers this part of Psalmody;
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The Angell of the Lord pitcheth round about them that feare him, and deliuereth them. The Angel of the Lord pitcheth round about them that Fear him, and Delivereth them.
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Hereupon let me speake in the language of Dauid; Seemeth it a small thing that I be Sonne in law to a King,
Hereupon let me speak in the language of David; Seems it a small thing that I be Son in law to a King,
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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, and no Men: since I am poor and of no reputation? So seems it a small thing to us, to be adopted into the Children of God, being Worms, and no Men:
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Behold what loue the Father hath giuen vs, that wee should be called the Sonnes of God. Behold what love the Father hath given us, that we should be called the Sons of God.
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It was a part of high honour done to our forefathers, Abraham, Izaac, Iacob, that God was not ashamed to be called their God:
It was a part of high honour done to our Forefathers, Abraham, Isaac, Iacob, that God was not ashamed to be called their God:
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No lesse honour is performed to vs, that hee is our God, and wee his people:
No less honour is performed to us, that he is our God, and we his people:
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hee our Father, and wee his Children.
he our Father, and we his Children.
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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;
Now the Spirit of God, while it inwardly Witnesseth to our Spirit, that is, to our Minds, by illuminating them by the Sunbeam of his Grace that we Are the Children of God;
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hee doth plainely and openly reueale to vs, that we were from all eternitie, Adopted into his Son-ship.
he does plainly and openly reveal to us, that we were from all eternity, Adopted into his Sonship.
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For they are not by Fayth the Children of God, neither are they regenerated into the Children of God,
For they Are not by Faith the Children of God, neither Are they regenerated into the Children of God,
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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;
or have put on christ, who have not First been Predestinated unto this Adoption. And Here now come our First Question in place, to be ventilated and decided;
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whether a man may know his particuler Election. The Papistes say no, without suggestion of speciall reuelation.
whither a man may know his particular Election. The Papists say not, without suggestion of special Revelation.
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A verie erroneous and absurd assertion, easily checked by Scriptures and Reasons.
A very erroneous and absurd assertion, Easily checked by Scriptures and Reasons.
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By Scriptures, as by the words of Christ to his Disciples, Reioyce that your Names are written in Heauen:
By Scriptures, as by the words of christ to his Disciples, Rejoice that your Names Are written in Heaven:
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But, Ignot• nulla cupido, no man reioyceth in a thing either vnknowne, or vncertaine vnto him.
But, Ignot• nulla Cupido, no man rejoices in a thing either unknown, or uncertain unto him.
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By this Precept of Peter, Giue diligence, to make your election sure.
By this Precept of Peter, Give diligence, to make your election sure.
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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, whether yee be in the fayth or not? Know yee not your owne selus,
Now herein what would all our diligence do good, if it could not be made sure? Lastly, in this persuasion of S. Paul to the Corinthians: Prove your selves, whither ye be in the faith or not? Know ye not your own selves,
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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;how that Josues christ is in you, except you be Reprobates? Where it is assumed as a matter confessed, that a man may know his Faith, and so his Election;
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Fayth being the infallible marke of our Election. By Reasons wee confront them in the cause, thus.
Faith being the infallible mark of our Election. By Reasons we confront them in the cause, thus.
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1. That which a man is bound certainely to beleeue, he may certainely know, and that without notice of speciall Reuelation:
1. That which a man is bound Certainly to believe, he may Certainly know, and that without notice of special Revelation:
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But euery faythfull man standeth bound to beleeue that he is elected, it being the positiue precept of God, that wee beleeue in Christ:
But every faithful man Stands bound to believe that he is elected, it being the positive precept of God, that we believe in christ:
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This is his commaundement, that wee beleeue in the Name of his sonne Iesus Christ. This is his Commandment, that we believe in the Name of his son Iesus christ.
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To beleeue in Christ, being not onely to beleeue that we are Adopted, Iustified, Redeemed by him;
To believe in christ, being not only to believe that we Are Adopted, Justified, Redeemed by him;
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but also eternally to be Elected in him. 2. Againe we dispute thus.
but also eternally to be Elected in him. 2. Again we dispute thus.
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That which is consigned and sealed vnto vs by the spirit of God, of that we may be sure;
That which is consigned and sealed unto us by the Spirit of God, of that we may be sure;
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for then are wee sure of our Leases and Grauntes, when they are sealed vnto vs. But our Adoption,
for then Are we sure of our Leases and Grants, when they Are sealed unto us But our Adoption,
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and so by sequell our Election, is sealed vnto vs by the Spirit of God. This Scriptures conceale not, but reueale vnto vs, where they say:
and so by sequel our Election, is sealed unto us by the Spirit of God. This Scriptures conceal not, but reveal unto us, where they say:
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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. we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are given to us of God.
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As in an other place thus:
As in an other place thus:
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Jn whom also ye haue trusted, after that yee heard the word of trueth, euen the Gospell of your saluation, where•• also after that yee beleeued, yee were sealed with the holy Spirit of Promise. John whom also you have trusted, After that ye herd the word of truth, even the Gospel of your salvation, where•• also After that ye believed, ye were sealed with the holy Spirit of Promise.
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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;
If our Adversaries hereto shall Object, that this obsignation of our Adoption is morally by our works, to bear us in hand, that this our knowledge of our Adoption, is but conjectural and probable;
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wee further answere, that the holy Spirit sealeth our Adoption, by begetting in vs, a speciall confidence.
we further answer, that the holy Spirit Sealeth our Adoption, by begetting in us, a special confidence.
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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;
For when as we hear the Promises of God, and withal ruminate and meditate upon them, in comes the holy Ghost in the neck, inclining the Understanding & the Will, to embrace them;
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and then draweth them on to giue consent vnto them, and to rest contented in them:
and then draws them on to give consent unto them, and to rest contented in them:
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Whence ariseth that speciall assurance, that we are Gods adopted Children, and that wee stand in his fauour.
Whence arises that special assurance, that we Are God's adopted Children, and that we stand in his favour.
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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,
If further it shall be objected, that the Catholike-fayth charges none, to give Faith to that, which God neither by written or unwritten Word,
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or otherwise by Tradition, hath intimated vnto vs:
or otherwise by Tradition, hath intimated unto us:
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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 how that by none of these ways, it hath been suggested that this man Peter, or that man Cornelias, is Predestinated by God:
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and therefore that no man is constrained particularly to beleeue, this or that man to be saued:
and Therefore that no man is constrained particularly to believe, this or that man to be saved:
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let them be thus answered, that albeit this particular proposition, J am Elected, be not so broadly set downe in the Bible,
let them be thus answered, that albeit this particular proposition, J am Elected, be not so broadly Set down in the bible,
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yet inclusiuely as Species in sico genere, as Logicians speake, is it there contained.
yet inclusively as Species in sico genere, as Logicians speak, is it there contained.
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So as by naturall collectiue inference, it is set downe in the word by disputing in this manner: Whosoeuer truely beleeue, are elected:
So as by natural collective Inference, it is Set down in the word by disputing in this manner: Whosoever truly believe, Are elected:
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But •aruely doe beleeue, therefore J am elected. The Proposition or first part of this Reason, is the verie Scripture:But •aruely do believe, Therefore J am elected. The Proposition or First part of this Reason, is the very Scripture:
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the Assumption or second part, commeth from the Conscience of the beleeuing person. The Conclusion naturally issueth from them both.
the Assump or second part, comes from the Conscience of the believing person. The Conclusion naturally issueth from them both.
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3. Our next Argument, shalbe thus formed.
3. Our next Argument, shall thus formed.
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The Fayth of the Elect, or otherwise, that which we call, A sauing Fayth, is a certaine,
The Faith of the Elect, or otherwise, that which we call, A Saving Faith, is a certain,
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and particuler perswasion of forgiuenesse of sinnes, and of eternall life. That Fayth is this resolute perswasion;
and particular persuasion of forgiveness of Sins, and of Eternal life. That Faith is this resolute persuasion;
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and that this Resolution is of the nature of Fayth. Scriptures doe conclude:
and that this Resolution is of the nature of Faith. Scriptures do conclude:
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as where Christ sayth to Peter; O thou of litle Fayth, wherefore did •est thou doubt? As where he sayth to his Disciples;
as where christ say to Peter; Oh thou of little Faith, Wherefore did •est thou doubt? As where he say to his Disciples;
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If yee haue Fayth, and doubt not. As where Saint James monisheth thus: If ye have Faith, and doubt not. As where Saint James monisheth thus:
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Let him aske in Fayth, and wauer not. The Fayth that was so much commended in Abraham; He doubted not of the Promise of God through vnbeliefe, but was strengthned in the Fayth. Let him ask in Faith, and waver not. The Faith that was so much commended in Abraham; He doubted not of the Promise of God through unbelief, but was strengthened in the Faith.
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In the second place, that Fayth is a particuler perswasion, applying thinges beleeued, it is thus prooued.
In the second place, that Faith is a particular persuasion, applying things believed, it is thus proved.
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The propertie of Fayth is to receiue the Promise; so S. Paul, That yee might receiue the Promise of the Spirit through Fayth:
The property of Faith is to receive the Promise; so S. Paul, That ye might receive the Promise of the Spirit through Faith:
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and the thing promised, which is Christ with his spirit: and the thing promised, which is christ with his Spirit:
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of which sayth our Sauiour, As many as receiued him, to them he gaue prerogatiue to be the Sonnes of God,
of which say our Saviour, As many as received him, to them he gave prerogative to be the Sons of God,
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euen to them that beleeue in his Name. It is this that giueth vs courage and confidence;even to them that believe in his Name. It is this that gives us courage and confidence;
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these two beeing the worthy effectes of our Fayth, as Paul teacheth, saying: By Christ we haue boldnesse & entraunce with confidence by Fayth in him.
these two being the worthy effects of our Faith, as Paul Teaches, saying: By christ we have boldness & Entrance with confidence by Faith in him.
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Boldnesse is, when a sinner dare presse into the presence of God, and not be dismaide with the menaces of the Law,
Boldness is, when a sinner Dare press into the presence of God, and not be dismayed with the menaces of the Law,
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or the vnderstanding of his owne vnworthinesse, nor with the manifold tryalles of the Diuell: and it is more then certaintie of Gods fauour;
or the understanding of his own unworthiness, nor with the manifold tryalles of the devil: and it is more then certainty of God's favour;
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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;
which a general Faith can not breed, as Papists would have it. This general Faith, without doubt, being in Cain, Saul, Ahithophel, Iudas, and such like;
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yea, in Sathan himselfe, who not-withstanding despaired, and some of them desperatly did fordoe themselues;
yea, in Sathan himself, who notwithstanding despaired, and Some of them desperately did fordo themselves;
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and the Diuell for all his fayth, quiuereth as a Leafe tossed with the wind, in the presence of God.
and the devil for all his faith, quivereth as a Leaf tossed with the wind, in the presence of God.
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4. Lastly, I oppose against them th• multiplicitie of instances as very pregnan• proofes of the cause congested by S. Iohn i• his first Epistle, whose intentiō through 〈 ◊ 〉 the whole Letter is to shew,
4. Lastly, I oppose against them th• Multiplicity of instances as very pregnan• proofs of the cause congested by S. John i• his First Epistle, whose intention through 〈 ◊ 〉 the Whole letter is to show,
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how a ma• may ordinarily and plenarily know, th• hee is in Gods loue, and so in the state o• eternall life.
how a ma• may ordinarily and plenarily know, th• he is in God's love, and so in the state o• Eternal life.
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The places are very strong on our side, and they are these: Hereby we are sure that we know him, if we keepe his Commaundementes.
The places Are very strong on our side, and they Are these: Hereby we Are sure that we know him, if we keep his commandments.
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If we keepe his word, hereby we know that we are in him. In this are th• children of God knowne, and the children of the Diuell. If we keep his word, hereby we know that we Are in him. In this Are th• children of God known, and the children of the devil.
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Thereby we know that we are of the trueth, and shall before him assure our heartes.
Thereby we know that we Are of the truth, and shall before him assure our hearts.
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Hereby we know that we dwel in him, and he in vs, because he hath giuen vs of his spirit.
Hereby we know that we dwell in him, and he in us, Because he hath given us of his Spirit.
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These thinges haue I writen vnto you, that beleeue in the name of the sonne of God, that yee may know that y•• haue eternall life. These things have I written unto you, that believe in the name of the son of God, that ye may know that y•• have Eternal life.
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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.
Now our Adversaries thus slubber up an answer to these Testimonies. 1. That none of them do necessarily imply any such certainty of Divine knowledge, in as as those things which we Learn by Conjectures, we may be said to know.
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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.
This is but an hungry Answer, by their leave, and a very miserable shift; which with what facility we list, we dissolve and do away.
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For thus S. Iohn directly deliuereth vs the drift of his Epistle: These thinges write we vnto you, that your ioy may be full.
For thus S. John directly Delivereth us the drift of his Epistle: These things write we unto you, that your joy may be full.
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But it must needes be an vncertaine ioy, which a doubtfull and coniecturall knowledge doth beget.
But it must needs be an uncertain joy, which a doubtful and conjectural knowledge does beget.
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Againe, this knowledge naturally bringeth foorth securitie & confidence;
Again, this knowledge naturally brings forth security & confidence;
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as where the same Apostle sayth, Wee know that wee are in the trueth, and shall before him assure our heartes:
as where the same Apostle say, we know that we Are in the truth, and shall before him assure our hearts:
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and we haue boldnesse towardes God: And therefore it can not otherwise, but include an absolute assurance.and we have boldness towards God: And Therefore it can not otherwise, but include an absolute assurance.
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Finally, that hee might apparantly conclude, that this knowledge is a knowledge of diuine Fayth, are altogeather as infallible as it may bee;
Finally, that he might apparently conclude, that this knowledge is a knowledge of divine Faith, Are altogether as infallible as it may be;
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he commeth in with this inference in the next Chapter;
he comes in with this Inference in the next Chapter;
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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: We have known and believed the love that God hath in us Now where as our Adversaries come in with this surioynder, that these terms Are general, nothing Concerning any one in particular:
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it is vntrue that they say:
it is untrue that they say:
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For where as John speaketh in the plurall number, Wee haue knowne, he speaketh of himselfe,
For where as John speaks in the plural number, we have known, he speaks of himself,
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and in himselfe of the residue of the Church, wrapped and infolded in the same condition.
and in himself of the residue of the Church, wrapped and enfolded in the same condition.
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Now hee himselfe knew certainely that he should be saued:
Now he himself knew Certainly that he should be saved:
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For Christ, not long before he left the World, filled their heartes with ioy and gladnesse, partly by repeating and renewing the Promise of Etern•• life,
For christ, not long before he left the World, filled their hearts with joy and gladness, partly by repeating and renewing the Promise of Etern•• life,
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and of the perpetuall presence of t•• Spirit; and partly by praying to his Fathe• for them, for their finall preseruation:
and of the perpetual presence of t•• Spirit; and partly by praying to his Fathe• for them, for their final preservation:
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so 〈 ◊ 〉 they might irrefragably conclude their assured saluation, both for the present, an• for the life to come.
so 〈 ◊ 〉 they might irrefragably conclude their assured salvation, both for the present, an• for the life to come.
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Thus hauing concluded the affirmati•• of this Question, let vs now consider wha• our Aduersaries can say for the Negatiue and Destructiue part thereof.
Thus having concluded the affirmati•• of this Question, let us now Consider wha• our Adversaries can say for the Negative and Destructive part thereof.
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1. First, they tell vs of Job, who for a his integritie, was without this certaint• and securitie of Grace,
1. First, they tell us of Job, who for a his integrity, was without this certaint• and security of Grace,
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as where he thus be wrayeth it; Though I were perfect, yet my so•• sh uld not know it;
as where he thus be wrayeth it; Though I were perfect, yet my so•• sh uld not know it;
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I am afraide of all my works I answere by Hierome, that heere hee spe•keth by way of comparison with God an• himselfe, especially when hee entreth int• iudgement with the creature, in which case he disclaymeth his owne righteousnesse, a• not being able to abide the tryall; I am afraid of all my works I answer by Jerome, that Here he spe•keth by Way of comparison with God an• himself, especially when he entereth int• judgement with the creature, in which case he disclaimeth his own righteousness, a• not being able to abide the trial;
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so that that this speach, My soule should not know• is as much as if he should haue sayd, I wil not acknowledge or stand vpon my righteousnesse:
so that that this speech, My soul should not know• is as much as if he should have said, I will not acknowledge or stand upon my righteousness:
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which is no lesse then the very Angels can say which are alreadie in Heauen,
which is no less then the very Angels can say which Are already in Heaven,
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and are heerein aforehand with him Againe, the wordes according to the originall, are commonly translated, and to be read thus;
and Are herein aforehand with him Again, the words according to the original, Are commonly translated, and to be read thus;
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Am I perfect? I know not my souls, I abhorre my life: Am I perfect? I know not my Souls, I abhor my life:
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That is, if I take my selfe to bee perfect, I haue no regard of mine owne Soule:
That is, if I take my self to be perfect, I have no regard of mine own Soul:
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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:
Again thus, I am perfect in respect of you, & I know not my soul, & I abhor thy life, namely in respect of mine own righteousness:
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The wordes of the 28. verse are thus to be deliuered:
The words of the 28. verse Are thus to be Delivered:
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I fe•e all my sorrowes, and not all my workes, as flatte against the Hebrew text,I fe•e all my sorrows, and not all my works, as flat against the Hebrew text,
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and an exposition which the Popish Translators doe forsake. 2. Next they pleading against vs, from the wordes of the Preacher, thus:
and an exposition which the Popish Translators do forsake. 2. Next they pleading against us, from the words of the Preacher, thus:
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Man knovves not vvhether he be vvorthie of Loue, or Hatred: For all thinges are kept vncertaine, till the time to come. Man knows not whether he be worthy of Love, or Hatred: For all things Are kept uncertain, till the time to come.
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But it will not serue their turne, for the translation is not right; for the wordes in the Hebrewes and Septuagint, stand thus:
But it will not serve their turn, for the Translation is not right; for the words in the Hebrews and septuagint, stand thus:
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No man knoweth loue or hatred; all things are before them. No man Knoweth love or hatred; all things Are before them.
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The latter wordes, All things are kept vncertaine, till the time to come, come in by intrusion:
The latter words, All things Are kept uncertain, till the time to come, come in by intrusion:
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Hierome taketh no notice of them. Againe, the holy Ghost doth not simply denie the knowledge of Gods loue, or hatred,Jerome Takes no notice of them. Again, the holy Ghost does not simply deny the knowledge of God's love, or hatred,
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as though no man could be assured thereof in this life.
as though no man could be assured thereof in this life.
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For to consture the wordes so, the reason of the holy Ghost must be fashioned in this manner:
For to consture the words so, the reason of the holy Ghost must be fashioned in this manner:
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If Loue or Hatred were to be knowne, then it must be knowne by the eternall blessings of God:
If Love or Hatred were to be known, then it must be known by the Eternal blessings of God:
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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:
but it cannot be so known, in as as all things come alike to all; Therefore Love and Hatred can not be known Now so the Proposition is not true:
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For there be other meanes beside the outward benefites of God;
For there be other means beside the outward benefits of God;
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wherefore the true meaning of the wordes is that Loue or Hatred are not to be considered of,
Wherefore the true meaning of the words is that Love or Hatred Are not to be considered of,
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or determined by Gods outward fauours.
or determined by God's outward favours.
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Bernard speaketh of this Text thus, that no man knowes Loue or Hatred, namely of himselfe; Bernard speaks of this Text thus, that no man knows Love or Hatred, namely of himself;
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yet that God giues most certaine and assured testimonies thereof to men vpon earth: These be his owne wordes;
yet that God gives most certain and assured testimonies thereof to men upon earth: These be his own words;
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Wh• knowes whether he be worthy loue or hatred. Wh• knows whither he be worthy love or hatred.
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Who knowes the minde of the Lord? Heere, both Fayth and trueth must needes helpe vs;
Who knows the mind of the Lord? Here, both Faith and truth must needs help us;
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that, that which is hidden in the heart of the Father, may be reuealed vnto vs by the Spirit:
that, that which is hidden in the heart of the Father, may be revealed unto us by the Spirit:
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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.
and his Spirit giving testimony, persuades our Spirit, that we Are the Sons of God; and this persuasion is caused by his Calling and Justifying us freely by Faith.
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Hieromes 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, Jerome's words on this place, (though commonly abused to a contrary sense,) Are these, That men can not know Love or Hatred by the present afflictions which they suffer,
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because they know not whether they suffer them for probation, or punishment.
Because they know not whither they suffer them for probation, or punishment.
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3. Thirdly, they presse vs with these wordes of the Apostle, I iudge not my selfe, I know nothing by my selfe:
3. Thirdly, they press us with these words of the Apostle, I judge not my self, I know nothing by my self:
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Where Paul not priuie to his owne estate, refuseth to pronounce doome of his owne righteousnesse.
Where Paul not privy to his own estate, Refuseth to pronounce doom of his own righteousness.
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But it is manifest by the wordes of that Epistle, that Paul speaketh nothing of his owne persō, or of estate before God;
But it is manifest by the words of that Epistle, that Paul speaks nothing of his own person, or of estate before God;
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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.
but only of the function of his Ministry, and the eminency thereof against certain depravers of that calling among the Corinthians, as Theodoret, Aquina, and Lyram, do aver in their Scholia upon this text.
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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,
So that where he Says J Judge not my self, it is as if he should have said, I assume not to my self to stand in comparison of the excellency of my Ministry,
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& dignitie of Apostleship in the sight of God, aboue this man or that, that is in the Ministrie;
& dignity of Apostleship in the sighed of God, above this man or that, that is in the Ministry;
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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,
the Judgement is the lords, and I leave it to him to whom it belongeth. So that Here he only Refuseth to valve and prize the worthiness of his Office,
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though in other cases, he maketh no bones to giue Iudgement of himselfe, as when he sayd, I haue fought a good fight, J haue kept the fayth;
though in other cases, he makes no bones to give Judgement of himself, as when he said, I have fought a good fight, J have kept the faith;
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hencefoorth is layde vp for mee the crowne of righteousnesse, which the Lord the righteous Iudge shall giue mee. henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me.
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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 Chrysostom on this place say, that Paul did not deny to judge himself simply, but only to this purpose, to bridle Others, and to teach them modesty.
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And where Paul sayth, I know nothing by my selfe;
And where Paul say, I know nothing by my self;
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his saying is not generall, but it is to haue restraint to his defectes, and offences, in the course of his Ministerie:
his saying is not general, but it is to have restraint to his defects, and offences, in the course of his Ministry:
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for he was priuie to himselfe, That in simplicitie and godly pureness•, he had his conuersation in the worl•:
for he was privy to himself, That in simplicity and godly pureness•, he had his Conversation in the worl•:
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And hee knew this by himselfe, That nothing could seauer him from the •oue of God in Chr•st.
And he knew this by himself, That nothing could seauer him from the •oue of God in Chr•st.
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4. The fourth Obiection is thus laide in against vs. There can be no Iustification, where there is not Fayth and Repentance:
4. The fourth Objection is thus laid in against us There can be no Justification, where there is not Faith and Repentance:
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But no man can be certaine by the certaintie of Fayth of his vnfained Repentance of his sinnes past,
But no man can be certain by the certainty of Faith of his unfeigned Repentance of his Sins past,
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and of such a Fayth as God requireth of vs, in asmuch as the worde performes no testimonie of our particuler Fayth and Repentance:
and of such a Faith as God requires of us, in as as the word performs no testimony of our particular Faith and Repentance:
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therefore no man can be certaine by the certaintie of Fayth, that his sinnes are forgiuen him. Our Answere is this;
Therefore no man can be certain by the certainty of Faith, that his Sins Are forgiven him. Our Answer is this;
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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;
that a man by his Faith, should be certain of his Faith and Repentance; there is no such necessity, Because the Object of Faith is not of things present, but of things to come;
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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.
whereas Faith and Repentance Are truly present in all that truly believe and Repent; it will suffice if any man any Way be undoubtedly certain that he hath them.
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And albeit some men fondly feed vpon their owne Fancie, as vpon a Restoratiue, that they haue Fayth, and haue it not;
And albeit Some men fondly feed upon their own Fancy, as upon a Restorative, that they have Faith, and have it not;
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as they that dreame that they are great persons, & when they are out of their dreame, finde the contrarie:
as they that dream that they Are great Persons, & when they Are out of their dream, find the contrary:
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yet the true beleeuer, knoweth aswell that hee beleeueth, as hee that vnderstandeth, knoweth hee vnderstandeth;
yet the true believer, Knoweth aswell that he Believeth, as he that understandeth, Knoweth he understandeth;
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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.
and as he that Believeth a man on his word, Knoweth he Believeth him; and as he that holds Money in his hand, Knoweth that he holds it.
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Wherefore Paul calleth on the Corintians, to prooue whether they haue Fayth or no, to insinuate that it is a poynt to be prooued, and discerned of vs:
Wherefore Paul calls on the Corinthians, to prove whither they have Faith or no, to insinuate that it is a point to be proved, and discerned of us:
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And hee professeth this discerning skill in himselfe, where hee sayth, J know whom J haue beleeued.
And he Professes this discerning skill in himself, where he say, J know whom J have believed.
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And S. Iohn maketh it as cleare as the Sunne, By th•s wee know that hee dwelles in vs, by the spirit which he hath giuen vs. And S. John makes it as clear as the Sun, By th•s we know that he dwells in us, by the Spirit which he hath given us
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And whereas they vrge vs further herein, that albeit we may know that we haue this Fayth,
And whereas they urge us further herein, that albeit we may know that we have this Faith,
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yet we can not know whether it be of sufficiencie or no, for our securitie in this cause.
yet we can not know whither it be of sufficiency or no, for our security in this cause.
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We answere, that true Fayth not blinded with hypocrisie, in the mediocritie and imperfection thereof, sufficeth to assure vs of our particuler Election,
We answer, that true Faith not blinded with hypocrisy, in the mediocrity and imperfection thereof, Suffices to assure us of our particular Election,
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as the least measure of Manna fedde them in the Desart, as well as they that came in with Cornu copta, and had made greater prouision:
as the least measure of Manna fed them in the Desert, as well as they that Come in with Cornu copta, and had made greater provision:
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As a Palsie shaking Hand could receiue the benefite of an Almes, as well as the strongest Arme and soundest Hand of all:
As a Palsy shaking Hand could receive the benefit of an Alms, as well as the Strongest Arm and soundest Hand of all:
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As the Flesh, that is the weakest part of man, hath as much vinacitie in it,
As the Flesh, that is the Weakest part of man, hath as much vinacitie in it,
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as the very stones that are of such solide and firme composition:
as the very stones that Are of such solid and firm composition:
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The sinceritie of our Fayth beeing of more worth with God, then the perfection of it.
The sincerity of our Faith being of more worth with God, then the perfection of it.
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The Will with God, is the measure of the action; & the Desire of any Grace in God;
The Will with God, is the measure of the actium; & the Desire of any Grace in God;
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is the very Grace it selfe. He that hath but a Will to serue God, hath the Spirit of God;
is the very Grace it self. He that hath but a Will to serve God, hath the Spirit of God;
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and hee that hath the Spirit of God, is in Christ: and hee that is in Christ, shall neuer see damnation.
and he that hath the Spirit of God, is in christ: and he that is in christ, shall never see damnation.
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God will approoue his owne workes which he hath wrought in thee, and will not reiect thee for thy worke.
God will approve his own works which he hath wrought in thee, and will not reject thee for thy work.
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5. A fift Obiection throwne vpon vs, hath deduction from such Scripture authorities, as commende Feare vnto vs;
5. A fift Objection thrown upon us, hath deduction from such Scripture authorities, as commend fear unto us;
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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:
the contrary quality (as it should seem to this godly security of Conscience) that this Doctrine of the Knowledge of our particular Election seems to imply:
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as where Salomon sayth, Blessed is the man that Feareth alway. As where Paul sayth, Worke your saluation with Feare and trembling.
as where Solomon say, Blessed is the man that Fears always. As where Paul say, Work your salvation with fear and trembling.
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As where the same Apostle sayth, Thou standest by Fayth, be not high minded, but Feare.
As where the same Apostle say, Thou Standest by Faith, be not high minded, but fear.
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As where the royall Prophet in the Ode, sayth, Serue the Lord in Feare, and reioyce in trembling.
As where the royal Prophet in the Ode, say, Serve the Lord in fear, and rejoice in trembling.
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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;
Upon which places, Stapleton croweth as a Cock on the dunghill, out of the advantage that he Presumeth he hath against our Doctrine, which he say, give the foil to our counterfeit Faith, of our persuasion of God's Love not possibly to be lost;
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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.
and to the opinion we hold of the indelible Faith of the Elect: and to all our Divinity of the certainty of Grace and Salvation.
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His Sophistication and fallacie, is thus framed:
His Sophistication and fallacy, is thus framed:
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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;
Where there yet remains to the believer, and to him that Stands in the Faith, matter of Fear, there this conceived Belief of ours, this Faith inexpungible, this presumptuous assurance;
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can not haue a place His reason is; because nothing is more aduerse to Securitie, then Feare;
can not have a place His reason is; Because nothing is more adverse to Security, then fear;
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nothing more destroyeth this our certaintie of Saluation, then this our facilitie of possibilitie of falling from Grace:
nothing more Destroyeth this our certainty of Salvation, then this our facility of possibility of falling from Grace:
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neither may that be deemed indeleble, that is in such danger and hazard to be lost.
neither may that be deemed indelible, that is in such danger and hazard to be lost.
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But the Apostle (sayth he) striketh with feare, yea such as beleeue, and stand in the sayth;
But the Apostle (say he) striketh with Fear, yea such as believe, and stand in the say;
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therefore in this securitie of ours, there is an absolute nullitie.
Therefore in this security of ours, there is an absolute nullity.
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I cannot greatly blame him for his dowtie dispute, to keepe vs still in suspense of our saluation;
I cannot greatly blame him for his dowtie dispute, to keep us still in suspense of our salvation;
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for the Doctor knoweth well, that all their questuous occupation whereby they liue, is in the life of this their luxate doctrine,
for the Doctor Knoweth well, that all their questuous occupation whereby they live, is in the life of this their luxate Doctrine,
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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:
and how that if this our divinity should stand, they might burn their Books, as the Books of curious arts were served, spoken of by Lycia in the Acts of the Apostles:
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for the whole masse and waight of all their building, their Purgatorie, Masse, Indulgences, Satisfactions, Merites,
for the Whole mass and weight of all their building, their Purgatory, Mass, Indulgences, Satisfactions, Merits,
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and the whole Papacie, leaneth vpon this base, of base minded Doctrine, doubtfulnesse of saluation;
and the Whole Papacy, leaneth upon this base, of base minded Doctrine, doubtfulness of salvation;
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without which doubt, out of doubt all would come tumbling downe with a witnesse, at the sound of this our Preaching,
without which doubt, out of doubt all would come tumbling down with a witness, At the found of this our Preaching,
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as the Walles of Hiericho sometimes did at the noyse of the Trumpets of Rammes hornes.
as the Walls of Jericho sometime did At the noise of the Trumpets of Rams horns.
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But I answere Stap e•on in his Argument, that the Assumption of his Sillogisme, is faultie two wayes. 1. First,
But I answer Stap e•on in his Argument, that the Assump of his Syllogism, is faulty two ways. 1. First,
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for that the Apostle doth not put feare into the heartes of the faythfull standing in the Fayth;
for that the Apostle does not put Fear into the hearts of the faithful standing in the Faith;
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but only such as make detraction frō the Faith; such as our Hipocrites, and seruers of the times:
but only such as make detraction from the Faith; such as our Hypocrites, and servers of the times:
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such as neuer indeed beeing in the Fayth, can not tarrie or stand in the Fayth.
such as never indeed being in the Faith, can not tarry or stand in the Faith.
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Secondly, he doth not affright the faithfull standers in the Fayth, with the terrour of their fall,
Secondly, he does not affright the faithful standers in the Faith, with the terror of their fallen,
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but onely monisheth them to that feare which consisteth in modestie and humilitie.
but only monisheth them to that Fear which Consisteth in modesty and humility.
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Bellarmine in his Bookes of Iustification, to establish this NONLATINALPHABET of the Sophisters, and to ouerthrow our position of the certaine knowledge of our Predestination, vseth the selfe-same argument, more briefly framed, thus: Bellarmine in his Books of Justification, to establish this of the Sophisters, and to overthrow our position of the certain knowledge of our Predestination, uses the selfsame argument, more briefly framed, thus:
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Where feare is, there is no assurance: but we are all willed to feare, therefo e there is no assurance. Where Fear is, there is no assurance: but we Are all willed to Fear, therefo e there is no assurance.
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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:
The Proposition is true understood of the servile Fear, unable to stand with this assurance: for this Fear is in the Devils, who believe and tremble:
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But as it hath reference to the filiall feare, which is a feare of God, of modestie, of humilitie, it is erroneous & false:
But as it hath Referente to the filial Fear, which is a Fear of God, of modesty, of humility, it is erroneous & false:
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for it is in the nature of this feare, not to quench, but to kindle Fayth, to conserue, and to increase it.
for it is in the nature of this Fear, not to quench, but to kindle Faith, to conserve, and to increase it.
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Againe, there is, Fallacia non cau•ae, in the Minor:
Again, there is, Fallacy non cau•ae, in the Minor:
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For we are commaunded to feare not by doubting of Grace, but by auoyding of sinne, pride, and displeasure of God.
For we Are commanded to Fear not by doubting of Grace, but by avoiding of sin, pride, and displeasure of God.
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Thirdly, those threates and terrours, are indefinite, peculiarly respecting Hipocrites lurking in the Church, who beleeue,
Thirdly, those Treats and terrors, Are indefinite, peculiarly respecting Hypocrites lurking in the Church, who believe,
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and stand by that Fayth onely, Quae creatur, which is beleeued in the profession of the doctrine:
and stand by that Faith only, Quae creature's, which is believed in the profession of the Doctrine:
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but they doe not beleeue, & stand in the Fayth, Qua crea•tur, in the which it is beleeued, that is, in the assuraunce of the heart:
but they do not believe, & stand in the Faith, Qua crea•tur, in the which it is believed, that is, in the assurance of the heart:
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Now of such onely is the Minor to be taken, and so wee giue them the whole argum nt of such as are truely faythfull, it is false
Now of such only is the Minor to be taken, and so we give them the Whole Argument nt of such as Are truly faithful, it is false
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The Consequent raysed out of this sentence to the P••iap••ta 〈 ◊ 〉, VVorke your situation with feare and trembling:
The Consequent raised out of this sentence to the P••iap••ta 〈 ◊ 〉, VVorke your situation with Fear and trembling:
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Therefore the faythfull may feare their fall. Beeing applyed to the feare that is cautelous and carefull, is not to be denied: For the faythfull must feare;
Therefore the faithful may Fear their fallen. Being applied to the Fear that is cautelous and careful, is not to be denied: For the faithful must Fear;
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that is, take heed they fall not, and foresee that they plunge not themselues through securitie, into vtter perdition.
that is, take heed they fallen not, and foresee that they plunge not themselves through security, into utter perdition.
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This feare, Fayth it selfe naturally doth beget; and this Care, is the Tribute that is due vnto it.
This Fear, Faith it self naturally does beget; and this Care, is the Tribute that is due unto it.
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But as it considereth the feare of doubt, and distrust of Gods grace, the Antecedent is vntrue;
But as it Considereth the Fear of doubt, and distrust of God's grace, the Antecedent is untrue;
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for the Apostle by exhorting men to such feare, should derogate from the Promises of God,
for the Apostle by exhorting men to such Fear, should derogate from the Promises of God,
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and to giue the lye vnto him. Therefore both Bellarmine and St•pleton doe but wrangle with the Apostles argument.
and to give the lie unto him. Therefore both Bellarmine and St•pleton do but wrangle with the Apostles argument.
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This feare of working of our saluation, is not in respect of Gods mercie forgiuing our sinnes,
This Fear of working of our salvation, is not in respect of God's mercy forgiving our Sins,
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but in respect of vs and our nature; which is euer apt to turne aside from God.
but in respect of us and our nature; which is ever apt to turn aside from God.
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There is a threefold feare. 1. Of Nature. 2. Grace. 3. Distrust. 1. That of Nature is that, whereby the nature of man is troubled with that, which any way striueth against it;
There is a threefold Fear. 1. Of Nature. 2. Grace. 3. Distrust. 1. That of Nature is that, whereby the nature of man is troubled with that, which any Way strives against it;
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and therefore auoydeth it 2. Feare of Grace, is that mother Grace of all others, which Salomon calleth, The beginning of Wisedome; and it is a kind of awe or reuerence vnto God,
and Therefore avoideth it 2. fear of Grace, is that mother Grace of all Others, which Solomon calls, The beginning of Wisdom; and it is a kind of awe or Reverence unto God,
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as considering how wee are in the presence of God, in all thinges wee doe.
as considering how we Are in the presence of God, in all things we do.
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3. Feare of Distrust, is that melancholie and cruell feare that stabbeth the heart with the sword of Gods Iudgements, in the sense and sight men haue of their sinnes, without hope of recouerie.
3. fear of Distrust, is that melancholy and cruel Fear that stabbeth the heart with the sword of God's Judgments, in the sense and sighed men have of their Sins, without hope of recovery.
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The first of these three, was good by Creation; and therefore our Sauiour was not free of this, for it is written of him;
The First of these three, was good by Creation; and Therefore our Saviour was not free of this, for it is written of him;
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Hee began to feare. The third is naught; called a Seruile feare. The second is that which is so often commended and commaunded vnto vs in these,He began to Fear. The third is nought; called a Servile Fear. The second is that which is so often commended and commanded unto us in these,
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and such like authorities of Scripture;
and such like authorities of Scripture;
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whose nature is onely to make vs more warie and heedfull of our selues, that wee runne not into sinne,
whose nature is only to make us more wary and heedful of our selves, that we run not into sin,
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while we consider our owne Infirmities, and Gods eternall Iudgementes:
while we Consider our own Infirmities, and God's Eternal Judgments:
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And this kind of feare, as well as the first, agree well enough with the certaintie of Fayth, and can stand togeather.
And this kind of Fear, as well as the First, agree well enough with the certainty of Faith, and can stand together.
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In one and the same respect, they will not combine; but in some diuersitie of Nature and Reason, they goe hand in hand togeather.
In one and the same respect, they will not combine; but in Some diversity of Nature and Reason, they go hand in hand together.
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The Saintes of God on the one side, are smitten with feare, while they recount their so manie and so fearefull falles:
The Saints of God on the one side, Are smitten with Fear, while they recount their so many and so fearful falls:
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and withall, consider how the mouth of the Law condemneth sinne, the hand of God striketh it;
and withal, Consider how the Mouth of the Law Condemneth sin, the hand of God striketh it;
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how he spared not Angels, Kingdomes, Cities; nay not his owne Sonne, being in the similitude of sinfull flesh:
how he spared not Angels, Kingdoms, Cities; nay not his own Son, being in the similitude of sinful Flesh:
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On the other side, while they regard the Promises of God, and called to minde the tender mercies of God which haue been euer of old, they receiue comfort, and expell all feare;
On the other side, while they regard the Promises of God, and called to mind the tender Mercies of God which have been ever of old, they receive Comfort, and expel all Fear;
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and they set sure foote in the Sanctuarie of the Lord. Diuerse causes, breed diuerse effectes in the mindes of men.
and they Set sure foot in the Sanctuary of the Lord. Diverse Causes, breed diverse effects in the minds of men.
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A man that is in the toppe of an exceeding high Tower, while his minde is intent vnto nothing else,
A man that is in the top of an exceeding high Tower, while his mind is intent unto nothing Else,
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but how he may be in danger to fall and so wholly looketh downeward, he cannot but feare:
but how he may be in danger to fallen and so wholly looks downward, he cannot but Fear:
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but while hee considereth that the place where he standeth hath such Battlementes about, and that hee is so mured in with a Wall that hee can not fall, hee easily doth ridde himselfe of this feare.
but while he Considereth that the place where he Stands hath such Battlements about, and that he is so mured in with a Wall that he can not fallen, he Easily does rid himself of this Fear.
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6. The sixt Obiection is thus mooued. To beleeue that our sinnes are forgiuen vs, is no Article of our Beliefe;
6. The sixt Objection is thus moved. To believe that our Sins Are forgiven us, is no Article of our Belief;
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and therefore wee haue nothing to doe to beleeue it. I answere them, it is; vnder these words, I beleeue the forgiueness of sinnes. I conclude it thus.
and Therefore we have nothing to do to believe it. I answer them, it is; under these words, I believe the forgiveness of Sins. I conclude it thus.
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The Diuell beleeueth generally, and ingrosse that God pardoneth the Church their sinnes:
The devil Believeth generally, and engross that God Pardoneth the Church their Sins:
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but we are to wade further into the Fayth then the Diuell, and apply this remission of sinnes, euerie one of vs particulerly to our owne soules.
but we Are to wade further into the Faith then the devil, and apply this remission of Sins, every one of us particularly to our own Souls.
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If the Papistes will not haue their Catholicke sayth to be better then the Diuels, let them for all vs, keepe their Fayth to them selues.
If the Papists will not have their Catholic say to be better then the Devils, let them for all us, keep their Faith to them selves.
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7. The seuenth Obiection standeth thus: In respect of Gods Mercie, wee must hope for Saluation;
7. The Seventh Objection Stands thus: In respect of God's Mercy, we must hope for Salvation;
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but in respect of our vnworthinesse, wee must doubt the Promise of the Remission of our sinnes, not being independant,
but in respect of our unworthiness, we must doubt the Promise of the Remission of our Sins, not being independent,
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but conditionall thereafter according as our workes be. Wee answere first;
but conditional thereafter according as our works be. we answer First;
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Wee may not at all lawfully doubt of Gods Mercie, because doubtfulnesse is not of the nature of Fayth,
we may not At all lawfully doubt of God's Mercy, Because doubtfulness is not of the nature of Faith,
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but rather a naturall corruption. 2. If wee consider our owne vnworthinesse, it is out of all doubt we must be out of all hope, and despaire of our saluation.
but rather a natural corruption. 2. If we Consider our own unworthiness, it is out of all doubt we must be out of all hope, and despair of our salvation.
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S. Paul teacheth, They which are of the workes of the Law, are vnder the curse:
S. Paul Teaches, They which Are of the works of the Law, Are under the curse:
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And so he speaketh in his owne case, of his owne workes of grace, Jn this I am not iustified.
And so he speaks in his own case, of his own works of grace, John this I am not justified.
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So Dauid being out of all doubt of his owne deserued damnation, sayth ingeniously thus:
So David being out of all doubt of his own deserved damnation, say ingeniously thus:
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Enter not into Iudgement with thy seruant O Lord, for no flesh shall be iustified in thy sight. Enter not into Judgement with thy servant Oh Lord, for no Flesh shall be justified in thy sighed.
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Also, the regard of our owne vnworthinesse, is no preiudice to the resolutiō of Gods mercie in Christ.
Also, the regard of our own unworthiness, is no prejudice to the resolution of God's mercy in christ.
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For true Fayth maketh an entrance vnto God with boldnesse, euen for those persons that are vnworthy in themselues.
For true Faith makes an Entrance unto God with boldness, even for those Persons that Are unworthy in themselves.
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The Centurion that confessed himselfe vnworthy vnder whose roose Christ might enter; yet is a suppliant to Christ for his Seruant.
The Centurion that confessed himself unworthy under whose roose christ might enter; yet is a suppliant to christ for his Servant.
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The Prodigall Sonne that acknowledged himselfe a capitall sinner against Heauen, and his father, yet tooke vp good heart, & went to his father.
The Prodigal Son that acknowledged himself a capital sinner against Heaven, and his father, yet took up good heart, & went to his father.
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The Publicane smote his heart, & pronoūced him selfe a sinner at al hands;
The Publican smote his heart, & pronounced him self a sinner At all hands;
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yet doubted he not to goe into the Temple to pray that his sinnes might be forgiuen him Our Fayth should be as the Fayth of Abraham, Who beleeued vnder hope, against hope, whatsoeuer our vnworthinesse be, neuer to cast downe the Sheild of the Fayth, which we haue towardes God, which defendeth the place where the heart doth lie;
yet doubted he not to go into the Temple to pray that his Sins might be forgiven him Our Faith should be as the Faith of Abraham, Who believed under hope, against hope, whatsoever our unworthiness be, never to cast down the Shield of the Faith, which we have towards God, which defendeth the place where the heart does lie;
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and the Helme of Saluation, which couereth our head in the day of Battell.
and the Helm of Salvation, which Covereth our head in the day of Battle.
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Fayth consisteth not so much in the sense of Gods mercie, as in the apprehension of it;
Faith Consisteth not so much in the sense of God's mercy, as in the apprehension of it;
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which apprehesion may be when there is no sense of it.
which apprehesion may be when there is no sense of it.
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This appeareth by Jobes example, where he sayth, Though he slay mee, yet I will trust in him: This appears by Jobes Exampl, where he say, Though he slay me, yet I will trust in him:
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Where he sheweth the force of his Fayth;
Where he shows the force of his Faith;
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yet what litle sense he had of Gods mercie when hee so spake, may appeare by that hee sayth immediatly after, Wherefore hidest thou thy face,
yet what little sense he had of God's mercy when he so spoke, may appear by that he say immediately After, Wherefore hidest thou thy face,
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and takest mee for thine enimie? The Christian sometimes feeleth Fayth, and sometimes feeleth none;and Takest me for thine enemy? The Christian sometime feeleth Faith, and sometime feeleth none;
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that is, at that time when God first calleth him: and in the time of temptation.
that is, At that time when God First calls him: and in the time of temptation.
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Heere a man may marueyle how one may be a Christian, who hath no grace or goodnesse in himselfe.
Here a man may marvel how one may be a Christian, who hath no grace or Goodness in himself.
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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.
But it is no marvel, for it is with him, as it is with an Infant and young Child, who albeit yet he hath not use of reason, yet is a creature reasonable.
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A man that is in a swonde, hath no sense of life; yet is he not dead.
A man that is in a swonde, hath no sense of life; yet is he not dead.
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Fayth beleeueth the Promises of God, yea when we feele the contrarie; and in one contrarie, beleeueth an other.
Faith Believeth thee Promises of God, yea when we feel the contrary; and in one contrary, Believeth an other.
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When we feele our sinnes, wee beleeue our Iustification. When we feele our wretchednesse, we beleeue our Blessednesse.
When we feel our Sins, we believe our Justification. When we feel our wretchedness, we believe our Blessedness.
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When we see nothing but eternall death before our eyes, it maketh vs beleeue our euerlasting life.
When we see nothing but Eternal death before our eyes, it makes us believe our everlasting life.
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When we apprehend Gods anger, and feele him our enemie, it maketh vs to take hold of his louing kindnesse,
When we apprehend God's anger, and feel him our enemy, it makes us to take hold of his loving kindness,
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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.
and to put our trust in his fatherly Goodness. When christ was forsaken of God, yet then he called him his own God; My God, my God.
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8. An other of their Obiections standeth thus.
8. an other of their Objections Stands thus.
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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:
There be many Sins unknown to us and so also uncertain whither they be pardoned unto us I answer, that they ground upon a Foundation that will fail them:
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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:
For that a man can not be assured of the Pardon of his Sins, though Some of them be unknown, is a false ground I make it plain thus:
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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.
It is in the case of Faith, as it is in that of Repentance. But there may be true Repentance of Sins that Are unknown.
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God will haue a particular repentance for particular knowen sinnes:
God will have a particular Repentance for particular known Sins:
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but where they are hidden and vnknowne to vs, hee taketh in good part at our handes a more broad and generall Repentance.
but where they Are hidden and unknown to us, he Takes in good part At our hands a more broad and general Repentance.
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Of this we haue example in Dauid, where he sayth: Who can tell how oft hee offendeth:
Of this we have Exampl in David, where he say: Who can tell how oft he offends:
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O cleanse thou mee from my secret faultes: Were it not thus, we were in wofull case: Oh cleanse thou me from my secret Faults: Were it not thus, we were in woeful case:
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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,
for neither David, nor any one Else, might be saved. For though David Repentance of his known Sins of Murder, and Adultery appears unto us,
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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,
yet we find it not in his History, or Else where in holy Written, that he particularly repented his Polygamy, his Multiplicity of Wives and Concubines, which in all probability with the custom of the times, he drunk up as men do Wine out of Bowls with all facility,
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and so in the common reputation that it had, that it was no sinne at all;
and so in the Common reputation that it had, that it was no sin At all;
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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,
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,
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and by that had as good priuiledge and a libertie for this, as any common person;
and by that had as good privilege and a liberty for this, as any Common person;
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yet because Scripture determineth him a man chosen of God, a partie saued, it is peremptorily concluded, that this sinne is pardoned.
yet Because Scripture determineth him a man chosen of God, a party saved, it is peremptorily concluded, that this sin is pardoned.
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Therefore when God pardons the knowne sinnes of man, whereof they doe in particuler repent, hee doth withall pardon the rest that are vnknowne.
Therefore when God Pardons the known Sins of man, whereof they do in particular Repent, he does withal pardon the rest that Are unknown.
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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:
It is undeniable Divinity, that he that Certainly and truly Knoweth that but one sin is pardoned him, he hath before God, all his Sins pardoned him whither known or unknown:
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wherefore the ignoraunce of certaine sinnes, cannot preiudice an vnfallible assurance of the pardon of them all, and of his owne saluation.
Wherefore the ignorance of certain Sins, cannot prejudice an unfallible assurance of the pardon of them all, and of his own salvation.
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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,
9. Moreover, whereas it is thus objected unto us, that this proposition of ours is not of the nature of an Article of our Faith, to be so carried away handsmooth as that,
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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,
and Therefore that it can not persuade us as that. I answer, that the party that will be saved, must as steadfastly believe his Salvation,
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as the Articles of the Cree•e: Because the Promise of life, and the Commaundement to beleeue it,
as the Articles of the Cree•e: Because the Promise of life, and the Commandment to believe it,
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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.
and apply it to our selves; Are individually conjoined, and can not be divided. Faith speaks in the phrase of David: J am thine, Oh save me.
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And it pronounceth as Paul doth: J am perswaded that neither Life or Death; neither Angels, Principalities or Powers; And it pronounceth as Paul does: J am persuaded that neither Life or Death; neither Angels, Principalities or Powers;
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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. or things present, or things to come, Are ever able to separate me from the love of God, which is in christ Jesu our Lord.
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It talketh as the Spouse in the Canticles in effect, in this zealous affect: Loue is strong as death, Jealousie is cruell as the Graue:
It talketh as the Spouse in the Canticles in Effect, in this zealous affect: Love is strong as death, Jealousy is cruel as the Grave:
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The Coales thereof are fierie Coales, and a vehement flame. Much Water can not quench Loue, neither can the Floods drowne it.
The Coals thereof Are fiery Coals, and a vehement flame. Much Water can not quench Love, neither can the Floods drown it.
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If a man should giue all the substaunce of his house for Loue, they would greatly contemne it. If a man should give all the substance of his house for Love, they would greatly contemn it.
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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.
Two things Are required of us to believe truly. First, to understand a thing: Secondly, to give our consent unto it, as unto that which is true.
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Therefore Fayth is called, Tota copulatiua; and therefore hee that denieth but one poynt of Fayth, maketh hanocke of them altogeather.
Therefore Faith is called, Tota copulatiua; and Therefore he that Denieth but one point of Faith, makes hanocke of them altogether.
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Againe, to beleeue is one thing;
Again, to believe is one thing;
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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.
to believe in this or that, is an other thing, and it Containeth three actions of the person believing. 1. To know the thing. 2. To acknowledge it. 3. To have trust in it.
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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;
So that this knowledge is not naked, and general. For the Devils have such knowledge; but it is more special, by which we know God not only to be God;
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but to be my God, whereby I put my confidence in him.
but to be my God, whereby I put my confidence in him.
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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;
2. Secondly I answer, that this Faith whereby we Are to believe our own salvation, to Consider of it in the proper and true nature of it;
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is as certaine as that whereby we beleeue the Articles of Fayth.
is as certain as that whereby we believe the Articles of Faith.
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For whatsoeuer wee pray for, according to Gods will, that wee are aswell to beleeue that wee shall obtaine,
For whatsoever we pray for, according to God's will, that we Are aswell to believe that we shall obtain,
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as we doe beleeue the Articles of the Fayth. This is flatte by that which Christ sayth:
as we do believe the Articles of the Faith. This is flat by that which christ say:
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Whatsoeuer yee desire when yee pray, beleeue that yee shall haue it, and it shall be done vnto you. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you.
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But wee put vp our Prayers for the remission of our sinnes, and for life euerlasting:
But we put up our Prayers for the remission of our Sins, and for life everlasting:
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And therefore lay hold vpon the certaintie thereof, as vpon the Article of our Christian Fayth.
And Therefore lay hold upon the certainty thereof, as upon the Article of our Christian Faith.
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If God should particulerly say to thee or mee John, or Peter, beleeue in mee and thou shalt be saued:
If God should particularly say to thee or me John, or Peter, believe in me and thou shalt be saved:
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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,
should not this Commandment be as forcible a binder, as any Article of our Faith? But the Minister lawfully called in the name of God,
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when hee preacheth Gods word, it is all one as if God should speake from Heauen particularly vnto him,
when he Preacheth God's word, it is all one as if God should speak from Heaven particularly unto him,
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and make promise vnto him of eternall life:
and make promise unto him of Eternal life:
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for wee are in legatiue commission from God, to runne vpon this his arrant vnto you, according to that Saint Paul sayth:
for we Are in legative commission from God, to run upon this his arrant unto you, according to that Saint Paul say:
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Now then are we Ambassadours for Christ: Now then Are we ambassadors for christ:
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as though God did beseech you through vs, wee pray you in Christes stead, that yee be reconciled to God. as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God.
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We come to the •h one of Grace, in the certaintie of fayth boldly, that we may receiue Mercie, We come to the •h one of Grace, in the certainty of faith boldly, that we may receive Mercy,
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& find Grace, to helpe in time of need. And wee Cast not away that confidence which hath great recompence of reward. & find Grace, to help in time of need. And we Cast not away that confidence which hath great recompense of reward.
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Our Fayth is not onely in Cognitio a, but in Agnition, likewise, in acknowledgement, as well as in knowledge.
Our Faith is not only in Cognitio a, but in Agnition, likewise, in acknowledgement, as well as in knowledge.
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Inquisitiue fellowes, like Nichodemus, puts vp questions;
Inquisitive Fellows, like Nicodemus, puts up questions;
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How can this thing be? or as the Jewes, that came in properly with their spoake, How can he giue vs his fl•sh to eate? by beeing thus busie, euidently doe bewray themselues, that they doe not beleeue. How can this thing be? or as the Jews, that Come in properly with their spoke, How can he give us his fl•sh to eat? by being thus busy, evidently do bewray themselves, that they do not believe.
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Wee may lawfully aske of the virgin Marie, how this may bee, that wee may be instructed? But we may not come with Interrogatories in the case, to nourish doubtinges.
we may lawfully ask of the Virgae marry, how this may be, that we may be instructed? But we may not come with Interrogatories in the case, to nourish doubtings.
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3. Thirdly, albeit Fayth it selfe be the same, and common to all; yet is it not so in the measure of it:
3. Thirdly, albeit Faith it self be the same, and Common to all; yet is it not so in the measure of it:
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But in some, it is of greater, in some of lesser quantitie; As God hath dealt to euery man the measure of Fayth.
But in Some, it is of greater, in Some of lesser quantity; As God hath dealt to every man the measure of Faith.
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The Seede that was throwne vpon the good Ground, came not vp alike, but in seuerall plottes verie disproportionably, in some thirtie, in some sixtie, in some an hundred fold. The Seed that was thrown upon the good Ground, Come not up alike, but in several plots very disproportionably, in Some thirtie, in Some sixtie, in Some an hundred fold.
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It is with Fayth as it is with the body of man. First we are Infantes, then we increase in yeares and strength:
It is with Faith as it is with the body of man. First we Are Infants, then we increase in Years and strength:
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We are first Infants in Christ Iesu, and by degrees grow from Grace to Grace,
We Are First Infants in christ Iesu, and by Degrees grow from Grace to Grace,
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vntill wee come at last to that height & strength, as wee grow strong in the Fayth with Abraham.
until we come At last to that height & strength, as we grow strong in the Faith with Abraham.
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There is a Positiue, and a Superlatiue Fayth.
There is a Positive, and a Superlative Faith.
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The Positiue is that, which otherwise is tearmed NONLATINALPHABET A litle Fayth, Q•••d••, rather then Quantum, sampled by our Sauiour to the graine of Mustard seed, the least of all Seedes;
The Positive is that, which otherwise is termed A little Faith, Q•••d••, rather then Quantum, sampled by our Saviour to the grain of Mustard seed, the least of all Seeds;
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which being put into the ground, groweth into, First, an Hearbe. 2. the greatest of all Hearbes, 3. yea into a Tree 4. into such a broad Tree as the Birdes of the Heauen make their nestes in the branches thereof; which being put into the ground, grows into, First, an Herb. 2. the greatest of all Herbs, 3. yea into a Tree 4. into such a broad Tree as the Birds of the Heaven make their nests in the branches thereof;
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compared by the Prophet Isay, to smoakie Flaxe.
compared by the Prophet Saiah, to smoky Flax.
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The Superlatiue Fayth is that, which is otherwise stiled NONLATINALPHABET, An absolute Assurance, as not being onely a certaine and true perswasion, but plenarie & compleate. The Superlative Faith is that, which is otherwise styled, an absolute Assurance, as not being only a certain and true persuasion, but plenary & complete.
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But this least degree of Fayth of this Positiue kind, this beginning or rudiment of Fayth, this smoakie Flaxe which hath no Fire in it, of that weaknesse as it giueth neither heate nor light;
But this least degree of Faith of this Positive kind, this beginning or rudiment of Faith, this smoky Flax which hath no Fire in it, of that weakness as it gives neither heat nor Light;
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Christ will not quench, but will make it gather strength, and waxe into a Fire;
christ will not quench, but will make it gather strength, and wax into a Fire;
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so that we will doe our part, and vse the meanes that serue to increase it, by diligent meditation vpon the word of God, earnest and ardent Prayer,
so that we will do our part, and use the means that serve to increase it, by diligent meditation upon the word of God, earnest and Ardent Prayer,
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and such other holy exercises, appertaining to the furtheraunce of our Fayth. This litle Fayth may be thus described;
and such other holy exercises, appertaining to the furtherance of our Faith. This little Faith may be thus described;
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when one in the humilitie of his heart hath not yet a sense of the certaintie of the remission of his sinnes,
when one in the humility of his heart hath not yet a sense of the certainty of the remission of his Sins,
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and yet notwithstanding perswadeth him selfe that they are such as may be forgiuen him, his soule desyring forgiuenesse of them,
and yet notwithstanding Persuadeth him self that they Are such as may be forgiven him, his soul desiring forgiveness of them,
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and therefore prayeth vnto God that he would forgiue them, and giue him strength euer after to forsake thē.
and Therefore Prayeth unto God that he would forgive them, and give him strength ever After to forsake them.
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The Superlatiue Fayth is the full strength and maturitie of Fayth, which dissolueth all doubtes,
The Superlative Faith is the full strength and maturity of Faith, which dissolveth all doubts,
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and is not onely in nature certaine, but also a large and plentifull perswasion of Gods mercie in Christ;
and is not only in nature certain, but also a large and plentiful persuasion of God's mercy in christ;
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of which we gaue you examples before in Abraham and Paul. By the first Fayth intricated with doubts, men doe as certainly beleeue their Adoption,
of which we gave you Examples before in Abraham and Paul. By the First Faith Intricated with doubts, men do as Certainly believe their Adoption,
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as the Articles of their Fayth; but not so firmely and fully.
as the Articles of their Faith; but not so firmly and Fully.
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By this larger Fayth, remission of sinnes is not onely as certainely, but also as fully beleeued, as any Article of Fayth.
By this larger Faith, remission of Sins is not only as Certainly, but also as Fully believed, as any Article of Faith.
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To end Obiections, & so our first Question, we will iustifie our Doctrine by suffrages of Fathers,
To end Objections, & so our First Question, we will justify our Doctrine by suffrages of Father's,
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because it is obiected to vs by our Aduersaries, that this poynt of the infallible and speciall certaintie of •••ction is generally disauowed and con••mned by the Fathers;
Because it is objected to us by our Adversaries, that this point of the infallible and special certainty of •••ction is generally disavowed and con••mned by the Father's;
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though otherwise 〈 ◊ 〉 •••ters of Fayth, wee hang not on their s••enes the word of God, being the onely rule and square of our beliefe.
though otherwise 〈 ◊ 〉 •••ters of Faith, we hang not on their s••enes the word of God, being the only Rule and square of our belief.
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Secur• estote 〈 ◊ 〉 et sanguis, sayth Tertullian; Let flesh and blood be secure and take out their Qui•••s est. Would ye know why wee should be secure? Ambrose telleth you that you haue good cause so to be, Securj quia credunt securj •xemplo Abrahamae: Secur• estote 〈 ◊ 〉 et sanguis, say Tertullian; Let Flesh and blood be secure and take out their Qui•••s est. Would you know why we should be secure? Ambrose Telleth you that you have good cause so to be, Securj quia credunt securj •xemplo Abrahamae:
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They are secure, because they doe beleeue, they are secure after the example of Abraham. So doth S. Aug•stine: S•••es 〈 ◊ 〉 re••o•e se•u•• de pro••ssi••e;
They Are secure, Because they do believe, they Are secure After the Exampl of Abraham. So does S. Aug•stine: S•••es 〈 ◊ 〉 re••o•e se•u•• de pro••ssi••e;
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Secure in our Pardon, secure in the Promise that is made to vs. To whom subscribeth 〈 ◊ 〉, as he is cited by Cassalius, In pa•••••• 〈 ◊ 〉 de •••••mtione veniae s• 〈 ◊ 〉:
Secure in our Pardon, secure in the Promise that is made to us To whom subscribeth 〈 ◊ 〉, as he is cited by Cassalius, In pa•••••• 〈 ◊ 〉 de •••••mtione Veniae s• 〈 ◊ 〉:
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In the penitent person, a certaine securitie is begotten out of the presumption of a Pardon.
In the penitent person, a certain security is begotten out of the presumption of a Pardon.
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And Augustine liketh well this Presumption, Thou praesump••, •ed mo erata; It is a good Presumption, but moderate. Heare further what Augustine sayth;
And Augustine liketh well this Presumption, Thou praesump••, •ed more erata; It is a good Presumption, but moderate. Hear further what Augustine say;
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Jnter••go te (peccator) credis ne Christo velno•? D•c•• credo, quia creus? Quod liberè •otest tibere •tti•re omnia tua pe•cat•. •a•os quod 〈 ◊ 〉: Jnter••go te (peccator) credis ne Christ velno•? D•c•• credo, quia creus? Quod liberè •otest tibere •tti•re omnia tua pe•cat•. •a•os quod 〈 ◊ 〉:
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I demaund of thee (O sinner,) Beleeuest thou in Christ or not? Thou tellest me thou beleeuest.
I demand of thee (Oh sinner,) Believest thou in christ or not? Thou Tellest me thou Believest.
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I aske next, what doest thou beleeue? Thou answerest, that hee can pardon thee all thy sinnes.
I ask next, what dost thou believe? Thou Answerest, that he can pardon thee all thy Sins.
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Thou hast that which thou beleeuest. Bernard speaketh effectually to our cause in hand, thus;
Thou hast that which thou Believest. Bernard speaks effectually to our cause in hand, thus;
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Si cre•as peccata tua non p•sse ob•u•• rasi percunt contre q••• peccasi, 〈 ◊ 〉 ages, Si cre•as Peccata tua non p•sse ob•u•• Rasi percunt contre q••• peccasi, 〈 ◊ 〉 ages,
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sed vl••rius progrede••, et cre•• cum remisiss tibi p••cata tit•. Hoc est test••omiū q•od spiritus st•ctus dat in cordibus nost•is, dicens peccat• tua remittuntur tibi.
sed vl••rius progrede••, et cre•• cum remisiss tibi p••cata tit•. Hoc est test••omiū q•od spiritus st•ctus that in cordibus nost•is, dicens peccat• tua remittuntur tibi.
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Nam sic Apostolus putat hominem Justifica•j gratis per si em•: Nam sic Apostles putat hominem Justifica•j gratis per si em•:
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If thou beleeuest that thy sinnes can not be blotted out, but onely by him against whom thou hast sinned, thou doest well:
If thou Believest that thy Sins can not be blotted out, but only by him against whom thou hast sinned, thou dost well:
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But proceed further, and beleeue that hee hath forgiuen thee thy sinnes:
But proceed further, and believe that he hath forgiven thee thy Sins:
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For this is this witnesse, that the Spirit of God maketh in our hearts, saying, Thy sinnes are forgiuen thee;
For this is this witness, that the Spirit of God makes in our hearts, saying, Thy Sins Are forgiven thee;
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for so the Apostle taketh a man to be iustified freely by Fayth. The Papistes beeing choked with this place, fu••ble vp this answere;
for so the Apostle Takes a man to be justified freely by Faith. The Papists being choked with this place, fu••ble up this answer;
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that Bernard doth not say, that we ought to beleeue the remission of our sinnes absolutly withou• respect of workes;
that Bernard does not say, that we ought to believe the remission of our Sins absolutely withou• respect of works;
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but that he requireth our repentance as a signe by which this Perswasion is wrought.
but that he requires our Repentance as a Signen by which this Persuasion is wrought.
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But wee answere them that he doth perspicuously auerre, that the generall Fayth, by which the fundamentall matters of Religion are beleeued, is onely the Beginning, and Rudiment of Fayth;
But we answer them that he does perspicuously aver, that the general Faith, by which the fundamental matters of Religion Are believed, is only the Beginning, and Rudiment of Faith;
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and therefore sufficeth not, vnlesse we goe further, and apply by Fayth this Grace of God vnto our selues, simply without reference to any tradition of our side.
and Therefore Suffices not, unless we go further, and apply by Faith this Grace of God unto our selves, simply without Referente to any tradition of our side.
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M••ut us Felix singeth the same songe with the former; S••u•, spe futurae resurrectio•is: Wee are secure vnder hope of the Resurrection to come.M••ut us Felix sings the same song with the former; S••u•, See futurae resurrectio•is: we Are secure under hope of the Resurrection to come.
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Cornelius Bishop of Bitonto, one of their owne side, speaketh loudly and liberally for vs, in this wise: Cornelius Bishop of Bitonto, one of their own side, speaks loudly and liberally for us, in this wise:
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Qui in Christo Iesu sunt, nihil habent, vnde timere debent: Qui in Christ Iesu sunt, nihil habent, vnde timere debent:
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They that are in Christ Iesu, haue nothing whereof they should be afrayde, Si quidem securi sunt de salute, Inasmuch as they are secure of their saluation.
They that Are in christ Iesu, have nothing whereof they should be afraid, Si quidem Security sunt de salute, Inasmuch as they Are secure of their salvation.
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Antonius Ma•••••us in the Chapter holden at Trent, durst stand foorth and preach not onely of the doctrine of the certaintie of Saluation, Antonius Ma•••••us in the Chapter held At Trent, durst stand forth and preach not only of the Doctrine of the certainty of Salvation,
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but also of our securitie therein, speaking in this wise: Ab operum nostrorū gloria auersi, in illius patris elementia et voluntate, et in perpetuum conqu•escamus.
but also of our security therein, speaking in this wise: Ab Operum nostrorū gloria auersi, in Illius patris elementia et voluntate, et in perpetuum conqu•escamus.
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Item, indubitationis labirintho non errant, qui per Christum adepti sunt Iustitiā: sed in s•curitate mentis, in pace cons•ientiae, in laetitia cordis audent dicere, Abha pater: Item, indubitationis labirintho non errant, qui per Christ Adepti sunt Iustitiā: sed in s•curitate mentis, in pace cons•ientiae, in Laetitia Cordis Audent dicere, Abba pater:
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Wee wholly draw our mindes from any confidence in our owne workes, and repose our trust in the louing kindnesse and goodwill of our heauenly Father for euer.
we wholly draw our minds from any confidence in our own works, and repose our trust in the loving kindness and goodwill of our heavenly Father for ever.
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Also, they erre not in the maze of mistrust, who haue obteined righteousnesse through Christ,
Also, they err not in the maze of mistrust, who have obtained righteousness through christ,
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but they date boldly say in the securitie of Minde, peace of Conscience, ioy of Heart, Ab•a Father.
but they date boldly say in the security of Mind, peace of Conscience, joy of Heart, Ab•a Father.
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The same Doctor in the same Councell, was thus peremptorie in this poynt, protesting of his owne Fayth herein on this wise.
The same Doctor in the same Council, was thus peremptory in this point, protesting of his own Faith herein on this wise.
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Si Caelum ruat, si Terra euanes•at, si Orbis dissoluatur, praeceps ego in eum erectus ero: si Angelus de caelo aliud mihi persuad•re contendat, dicam illi, mathema: O faelicem Christiam p•ct••is fiducia•: Si Caelum ruat, si Terra euanes•at, si Orbis dissoluatur, praeceps ego in Eum erectus Ero: si Angelus de caelo Aliud mihi persuad•re contendat, dicam illi, mathema: Oh faelicem Christiam p•ct••is fiducia•:
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Though Heauen should passe away, the Earth consume to nothing, and the whole World should be dissolued, I shall erect my selfe towardes him.
Though Heaven should pass away, 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 Angelicall Doctor from heauen should goe about to perswade me otherwise, I should tell to his head, that he is accursed.
And though an Angelical Doctor from heaven should go about to persuade me otherwise, I should tell to his head, that he is accursed.
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O the happie assurance of a Christian soule. The very T••••entine Catechisme thus speaketh in our cause:
O the happy assurance of a Christian soul. The very T••••entine Catechism thus speaks in our cause:
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Fides est quae preces fundit, preces facit, vt omni dubitatione sublata, stabilis a• s•rma s•t fides: Fides est Quae preces fundit, preces facit, vt omni dubitatione sublata, stabilis a• s•rma s•t fides:
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It is Fayth that powreth out Praiers, conceiueth Praiers, that all distrust remooued, our Fayth might be firme and stable.
It is Faith that poureth out Prayers, conceiveth Prayers, that all distrust removed, our Faith might be firm and stable.
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Some of the best of the bunch of Papi•tes doe preach, and publish this true certaintie,
some of the best of the bunch of Papi•tes do preach, and publish this true certainty,
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and holy securitie that wee speake of.
and holy security that we speak of.
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At Tre•• this cause hath been throughly can•ased, not by vollie of wordes, but by volumes of Bookes.
At Tre•• this cause hath been thoroughly can•ased, not by volley of words, but by volumes of Books.
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Cathar••us is our Champion against D•minicus Soto; in which Booke of his, he telleth vs, how the Schoolemen are diuided in this Doctrine;Cathar••us is our Champion against D•minicus Soto; in which Book of his, he Telleth us, how the Schoolmen Are divided in this Doctrine;
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how they preferre their owne Reasons, and their vaine Philosophie, before the holy Scriptures, and so turne aside out of the right way.
how they prefer their own Reasons, and their vain Philosophy, before the holy Scriptures, and so turn aside out of the right Way.
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They distaste these wordes of Securitie, and Certaintie:
They distaste these words of Security, and Certainty:
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but they should rellise them the better, if they would beare in minde this text out of Jsaiah; The worke of righteousnes•e shalbe peace,
but they should rellise them the better, if they would bear in mind this text out of Isaiah; The work of righteousnes•e shall peace,
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euen the worke of Iustice, and quietnesse, and assuraunce for euer. even the work of justice, and quietness, and assurance for ever.
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They are tearmes the Fathers commonly take vp, as in the precedent instances you haue heard.
They Are terms the Father's commonly take up, as in the precedent instances you have herd.
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Cyprian admireth we should otherwise speake or thinke, where he saith: •t tu dubitas, e• flactuas? Ho• est Deum omnino non noscere. Cyprian admireth we should otherwise speak or think, where he Says: •t tu dubitas, e• flactuas? Ho• est God Omnino non noscere.
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Hoc est Christum, credentium magistrum, peccato incredulitatis •ffendere. H•c est in E•clesia construtum, fidem in domo fi•ey non •a•er•: Hoc est Christ, credentium Magistrum, Peccato incredulitatis •ffendere. H•c est in E•clesia construtum, fidem in domo fi•ey non •a•er•:
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Doest thou doubt and wauer? This is altogeather not to know God. This is to displease Christ the Maister of the Faythfull, with the sinne of Incredulitie.
Dost thou doubt and waver? This is altogether not to know God. This is to displease christ the Master of the Faithful, with the sin of Incredulity.
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This is to be in the Church, and to denie the Fayth in the very House of Fayth.
This is to be in the Church, and to deny the Faith in the very House of Faith.
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In respect of the indiuiduall societie that is betweene the Flesh and the Spirit, doubts and quaimes must often arise and come vpon our heartes, and trouble our Fayth.
In respect of the Individu society that is between the Flesh and the Spirit, doubts and quaimes must often arise and come upon our hearts, and trouble our Faith.
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Incredulitie betweene times, will assault euery man;
Incredulity between times, will assault every man;
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when his Fayth is at the best, the sensuall part of man euer coueting against the Spirit;
when his Faith is At the best, the sensual part of man ever coveting against the Spirit;
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but Fayth will quiet all these brawles and broyles at the last, be our Faith neuer so eclipsed with Cloudes, tossed with Tempestes, winnowed by Sathan, driuen at by the Dartes,
but Faith will quiet all these brawls and broils At the last, be our Faith never so eclipsed with Clouds, tossed with Tempests, winnowed by Sathan, driven At by the Darts,
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and all the fierie Dartes of the Deuill; though brought into an agonie, bloodie sweate, and extasie, as Christ was in the Garden, and on the Crosse;
and all the fiery Darts of the devil; though brought into an agony, bloody sweat, and ecstasy, as christ was in the Garden, and on the Cross;
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yea, though almost brought to vtter desperation, the very brimme and introduction into the Hell of the damned:
yea, though almost brought to utter desperation, the very brim and introduction into the Hell of the damned:
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then God seemeth to stand a farre off, and to hide him selfe in the needfull time of trouble:
then God seems to stand a Far off, and to hide him self in the needful time of trouble:
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to stop his eares with Waxe, and not to heare vs, though we make many Prayers:
to stop his ears with Wax, and not to hear us, though we make many Prayers:
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to hold his hand still in his boosome, and not to plucke it out in our extremities, Fayth being the victorie that ouercommeth the whole World:
to hold his hand still in his bosom, and not to pluck it out in our extremities, Faith being the victory that Overcometh the Whole World:
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and so wee conclude this first Question;
and so we conclude this First Question;
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Whether one may be certaine or his particuler Election, affirmatiuely as ye haue heard, and put it out of question, with this ioyfull acclamation of the Prophet;
Whither one may be certain or his particular Election, affirmatively as you have herd, and put it out of question, with this joyful acclamation of the Prophet;
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Blessed be God that hath shewed 〈 ◊ 〉 so great kindnesse in a strong citie: Blessed be God that hath showed 〈 ◊ 〉 so great kindness in a strong City:
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That hath se• vs in this inuincible fortresse of Fayth, so that we may cast out our Gantlet,
That hath se• us in this invincible fortress of Faith, so that we may cast out our Gauntlet,
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and prouoke all our enemies to the field, and to the foyle;
and provoke all our enemies to the field, and to the foil;
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so that neither Life nor Death, neither Principalities nor Powers, thinges present nor things to come,
so that neither Life nor Death, neither Principalities nor Powers, things present nor things to come,
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nor any things else in the nature of thinges can make a separation betweene God and vs. The second Question now vnder our decision, is;
nor any things Else in the nature of things can make a separation between God and us The second Question now under our decision, is;
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How our particular Election may be knowne?
How our particular Election may be known?
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There be two wayes of knowing it. 1 First, by going vp as it were to Heauen, there to prie into the very priuities of God:
There be two ways of knowing it. 1 First, by going up as it were to Heaven, there to pry into the very privities of God:
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and then to come downe, and to come into our selues.
and then to come down, and to come into our selves.
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But we disclaime this course, as pernicious & perilous, God hauing drawne Curtaines of blacke Cloudes and Darknes ouer his Tabernacle round about him: Ad Deum accedendum non •••uendu•;
But we disclaim this course, as pernicious & perilous, God having drawn Curtains of black Clouds and Darkness over his Tabernacle round about him: Ad God accedendum non •••uendu•;
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Wee may come to God, but not, Concitate c•••u praeter viam, Wee must not rush violently into his presence Chamber. 2. Secondly, by the contrarie, by descending into our heartes, by going vp from our selues to Gods eternall Counsaile.
we may come to God, but not, Concitate c•••u praeter viam, we must not rush violently into his presence Chamber. 2. Secondly, by the contrary, by descending into our hearts, by going up from our selves to God's Eternal Counsel.
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This is the way chalked out vnto vs, which we may safely walke;
This is the Way chalked out unto us, which we may safely walk;
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which teacheth vs by tokens in our selues, to gather what was the eternall Counsaile of God touching our saluation. These tokens are two;
which Teaches us by tokens in our selves, to gather what was the Eternal Counsel of God touching our salvation. These tokens Are two;
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not taken from the Primitiue causes of our Election:
not taken from the Primitive Causes of our Election:
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but rather from the latter effectes thereof. 1. The testimonie of Gods Spirit. 2. The workes of our Sanctificatiō This is proofe enough in Law:
but rather from the latter effects thereof. 1. The testimony of God's Spirit. 2. The works of our Sanctification This is proof enough in Law:
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For the Law hath spoken it: In the mouthes of two or three Witnesses shall euery thing be confirmed.
For the Law hath spoken it: In the mouths of two or three Witnesses shall every thing be confirmed.
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The Spirit of God is a Witnesse for the nonce, the best that is in Heauen, sealing the certaintie of adoption in our heartes, with the singer of his grace, it beeing further confirmed vnto vs, vnder the Signet of the blood of the Lambe.
The Spirit of God is a Witness for the nonce, the best that is in Heaven, sealing the certainty of adoption in our hearts, with the singer of his grace, it being further confirmed unto us, under the Signet of the blood of the Lamb.
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An inferiour Witnesse by farre, might haue serued sufficiently, for the perswasion of this matter.
an inferior Witness by Far, might have served sufficiently, for the persuasion of this matter.
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As an Angell from Heauen, addressed to Man, and dispatched to our Forefathers in the times of old•:
As an Angel from Heaven, addressed to Man, and dispatched to our Forefathers in the times of old•:
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Nay, If a King out of his Throne should commende a Man, what Subiect durst oppose himselfe to that opinion? Now if wee receiue the testimonie of Angell, or Man, that is great:
Nay, If a King out of his Throne should commend a Man, what Subject durst oppose himself to that opinion? Now if we receive the testimony of Angel, or Man, that is great:
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The testimonie of God, is greater, as the supremest essence, our best Schoolemaister that teacheth vs to pray, that holdeth vp such as pray by the head, by the hand of his promises:
The testimony of God, is greater, as the Supremest essence, our best Schoolmaster that Teaches us to pray, that holds up such as pray by the head, by the hand of his promises:
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That is as good as his word, and keepeth his promise for euer, that witnesseth the same by his inward motions, and operation in our heartes.
That is as good as his word, and Keepeth his promise for ever, that Witnesseth the same by his inward motions, and operation in our hearts.
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An Angell, for all his Spirituall intelligence, must not compare in any sort with the holy ghost in knowledge of the v••earchable secrets of God:
an Angel, for all his Spiritual intelligence, must not compare in any sort with the holy ghost in knowledge of the v••earchable secrets of God:
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The Holy Ghost can lesse deceiue vs, then an Angell, as beeing the vncreated trueth it selfe, which leadeth into all trueth:
The Holy Ghost can less deceive us, then an Angel, as being the uncreated truth it self, which leads into all truth:
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Moreouer, the testimonie he perfourmeth, is beyonde all comparison, because it resteth not in the care,
Moreover, the testimony he Performeth, is beyond all comparison, Because it rests not in the care,
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so to runne into the ayre, but keepeth residence in our Reynes, and Veines, hath a Chayer in our heartes, witnessing to our Spirits, that we are the Children of God, by speaking, shewing foorth his power,
so to run into the air, but Keepeth residence in our Reins, and veins, hath a Chair in our hearts, witnessing to our Spirits, that we Are the Children of God, by speaking, showing forth his power,
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and by praying in vs. Adde heereto, that this Spirit hath indiuiduall commerce with our Spirit, neuer departeth from vs:
and by praying in us Add hereto, that this Spirit hath Individu commerce with our Spirit, never departeth from us:
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Hee taketh not vp the Temples of our bodyes as an Inne for a short time, and be gone;
He Takes not up the Temples of our bodies as an Inn for a short time, and be gone;
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but as an House, wherein he is minded to continue, assuming to himselfe the whole regiment of them;
but as an House, wherein he is minded to continue, assuming to himself the Whole regiment of them;
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as a Lord that commeth to dwell in an House, disposeth of that House after his owne pleasure.
as a Lord that comes to dwell in an House, Disposeth of that House After his own pleasure.
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Now as touching his Substaunce hee dwelleth not in vs;
Now as touching his Substance he dwells not in us;
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the infinite Spirit of God being not to be cooped vp in the narrow and straight Roomes of the Bodie,
the infinite Spirit of God being not to be cooped up in the narrow and straight Rooms of the Body,
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and Soule of man, but onely in his operatiue power with vs, hee keepeth his residence.
and Soul of man, but only in his operative power with us, he Keepeth his residence.
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The Papistes vildly derogate from the sufficiencie of this Testimonie, while they mince and minish it alter their owne manner;
The Papists vildly derogate from the sufficiency of this Testimony, while they mince and minish it altar their own manner;
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while they frame, in the forge of their Fancies this deuise, that this Witnesse of our Adoption is onely in some comfortable sense and feeling of Gods fauour, being such as is weake, and oft times deceiueable.
while they frame, in the forge of their Fancies this devise, that this Witness of our Adoption is only in Some comfortable sense and feeling of God's favour, being such as is weak, and oft times deceivable.
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But by their leaue, it is much more then a bare and naked feeling of Gods sauour:
But by their leave, it is much more then a bore and naked feeling of God's savour:
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For it is called in holy Scripture, The Pledge and Earnest of Gods Spirit in our heartes;
For it is called in holy Scripture, The Pledge and Earnest of God's Spirit in our hearts;
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and therefore it is sufficient to preuent and take away all arguments of doubting: and Therefore it is sufficient to prevent and take away all Arguments of doubting:
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as in a Bargaine and stipulation the Earnest that is giuen is the binder of the Bargaine on both sides,
as in a Bargain and stipulation the Earnest that is given is the binder of the Bargain on both sides,
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and makes it out of que•tion. Bernard sayth, That the Testimonie of the Spirit, is a most sure Testimonie.
and makes it out of que•tion. Bernard say, That the Testimony of the Spirit, is a most sure Testimony.
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As concerning this Testimonie of the Spirit of God, two Q•estions would be scanned. 1. How it may be distinguished from the Spirit of Illusion, that is, from presumption. 2. By what meanes the Spirit of God giueth a particuler testimonie in a Mans conscience, of his certaine election.
As Concerning this Testimony of the Spirit of God, two Q•estions would be scanned. 1. How it may be distinguished from the Spirit of Illusion, that is, from presumption. 2. By what means the Spirit of God gives a particular testimony in a men conscience, of his certain election.
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1. For the first, wee are to know, that as there is a certaine perswasion of Gods fauour from the Spirit of God:
1. For the First, we Are to know, that as there is a certain persuasion of God's favour from the Spirit of God:
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So Sathan hath his sleightes, whereby he soweth Pillowes of Presumption to mens Elbowes, suggesting pleasinges and leasings vnto vs. This Presumption commeth to vs by kind,
So Sathan hath his sleights, whereby he Soweth Pillows of Presumption to men's Elbows, suggesting pleasinges and leasings unto us This Presumption comes to us by kind,
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as w• are men, as a naturall and ineuitable euill, which hath a shew of Fayth,
as w• Are men, as a natural and inevitable evil, which hath a show of Faith,
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but denieth the power of it.
but Denieth the power of it.
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And this counterfeite-mocke qualitie of pretended Fayth, is more common then the true and liuely Fayth indeed.
And this counterfeite-mocke quality of pretended Faith, is more Common then the true and lively Faith indeed.
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This wee see dayly in the common carelesse people:
This we see daily in the Common careless people:
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For if any of them shall be asked, what they thinke of themselues, whether they shall be saued or no? they will wipe their mouths with their Handkerchiefe,
For if any of them shall be asked, what they think of themselves, whither they shall be saved or no? they will wipe their mouths with their Handkerchief,
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and say, yea, without all doubt;
and say, yea, without all doubt;
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so that if there were but few in the Countrie to be saued they perswade themselues, that themselues are those persons:
so that if there were but few in the Country to be saved they persuade themselves, that themselves Are those Persons:
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For why, he hath alwayes orderly kept his Church, euermore beleeued, and haue done no man wrong:
For why, he hath always orderly kept his Church, evermore believed, and have done no man wrong:
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These, and such like misfashioned Fancies, easily with such vnskilfulnesse, goe for good and lawfull Fayth.
These, and such like misfashioned Fancies, Easily with such unskilfulness, go for good and lawful Faith.
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But such m•n would be vnmasked, and this M•ster that couereth their eyes and lead them blindfold, is to be taken from them.
But such m•n would be unmasked, and this M•ster that Covereth their eyes and led them blindfold, is to be taken from them.
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Wherefore I answere to the Question, That the Spirit of God is many wayes to be decerned from the Spirit of Presumption. 1. First, by a full perswasion the spirit of God giueth:
Wherefore I answer to the Question, That the Spirit of God is many ways to be decerned from the Spirit of Presumption. 1. First, by a full persuasion the Spirit of God gives:
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for the holy Ghost doth not barely word it, but throughly worketh it, by force of perswasion;
for the holy Ghost does not barely word it, but thoroughly works it, by force of persuasion;
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which is not in the power of Nature so to doe. 2. Secondly, by the manner of Perswasion:
which is not in the power of Nature so to do. 2. Secondly, by the manner of Persuasion:
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for the holy Ghost disputeth not from the workes or worthinesse of man;
for the holy Ghost disputeth not from the works or worthiness of man;
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he draweth not the waters of life vnto vs, from such shallow Welles, but he draweth deeper then euer Iacobs Well was,
he draws not the waters of life unto us, from such shallow Wells, but he draws Deeper then ever Iacobs Well was,
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euen from the profound and bottomlesse Fountaine of Gods loue and fauour towardes vs;
even from the profound and bottomless Fountain of God's love and favour towards us;
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and no other kind of Logicke doth he vse with vs. This is a course that Sathan can not skill on;
and no other kind of Logic does he use with us This is a course that Sathan can not skill on;
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he hath no will vnto it:
he hath no will unto it:
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it is quite crosse, and contrarie vnto him. 3. Thirdly, by the effects of that Testimonie:
it is quite cross, and contrary unto him. 3. Thirdly, by the effects of that Testimony:
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For the Perswasion that ariseth from Presumption, is cold and dead; but that which hath descense from the Spirit of God, is liuely in operation:
For the Persuasion that arises from Presumption, is cold and dead; but that which hath descense from the Spirit of God, is lively in operation:
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for such as are possessed with this Perswasion, that they are the Elected & Adopted Children of God, they will loue God, repose their trust in him, call vpon his name & that with the•r whole heartes:
for such as Are possessed with this Persuasion, that they Are the Elected & Adopted Children of God, they will love God, repose their trust in him, call upon his name & that with the•r Whole hearts:
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and in regard of their loue to him, they will loath sinne, and euery thing else that agreeth not with his will The Effectes whereby wee know the true Spirit from the counterfeit, are two;
and in regard of their love to him, they will loath sin, and every thing Else that agreeth not with his will The Effects whereby we know the true Spirit from the counterfeit, Are two;
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noted downe by Paul, where he sayth;
noted down by Paul, where he say;
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The Spirit maketh vs cry, Abba (that is) Father. The first, is to pray with such intention of Minde,The Spirit makes us cry, Abba (that is) Father. The First, is to pray with such intention of Mind,
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and contention of Sinnewes and Sides, with groanes and sighes, as though a man would fill Heauen and Earth:
and contention of Sinews and Sides, with groans and sighs, as though a man would fill Heaven and Earth:
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A principall knowne marke of the Spirit of Adoption, neuer to be found in the Presumptuous rechlesse sort, who pray but at Good times;
A principal known mark of the Spirit of Adoption, never to be found in the Presumptuous rechlesse sort, who pray but At Good times;
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and when they pray, they heare not their Prayers, their Spirit dieth in the Ayre, before it can pierce the Cloudes, and ascend vp to Heauen where God is.
and when they pray, they hear not their Prayers, their Spirit Dieth in the Air, before it can pierce the Clouds, and ascend up to Heaven where God is.
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The Church hath their Bodyes, but their Heartes are at home. They bleat out the Lords Prayer, the Creede, and ten Commandements, with their lippes:
The Church hath their Bodies, but their Hearts Are At home. They bleat out the lords Prayer, the Creed, and ten commandments, with their lips:
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but their God is their Gold, their mindes are on their Mony-bagges, or else they wander in their extrauagant thoughts,
but their God is their Gold, their minds Are on their Mony-bagges, or Else they wander in their extravagant thoughts,
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as the Prodigall Sonne In longinqu•m regionem, in a farre Countrie. They pray as though their heartes and tongues were strangers;
as the Prodigal Son In longinqu•m regionem, in a Far Country. They pray as though their hearts and tongues were Strangers;
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drawing neere him with their lippes, but standing along aloofe off with their heartes; praying, & in the meane while leauing their Spirit asleepe:
drawing near him with their lips, but standing along aloof off with their hearts; praying, & in the mean while leaving their Spirit asleep:
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or if they awake it, they leaue it, as Christ did his Disciples for the time.
or if they awake it, they leave it, as christ did his Disciples for the time.
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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.
Their Altar is without Fire, their Prayers without fervour, their Words without intention, the outward actium of their bodies without the consent of their inner affections.
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The second effect is the Affect of Heart, answerable in nature to that which is in Children towardes their Parents;
The second Effect is the Affect of Heart, answerable in nature to that which is in Children towards their Parents;
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which is an affection of loue, reuerence, obedience, thankfulnesse:
which is an affection of love, Reverence, Obedience, thankfulness:
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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.
For they call not upon him as upon a skarlot and grim Judge, but they come to him in his familiar name, Abba, that is, a gracious & merciful Father.
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Now such as are not of the right Spirit, they can not in trueth come to him in this name.
Now such as Are not of the right Spirit, they can not in truth come to him in this name.
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Finally, where the testimonie of the Spirit is, many other graces of the Spirit are with it:
Finally, where the testimony of the Spirit is, many other graces of the Spirit Are with it:
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for it will not be solitarie, as when one branch of a Tree sprouteth, the rest sprout out with it.
for it will not be solitary, as when one branch of a Tree sprouteth, the rest sprout out with it.
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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:
Further, Learn thus to know them asunder, & to put difference between the Spirit, and Presumption. 1. Presumption is an inborn quality, which we suck from our Mother's:
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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 the witness of the Spirit is supernatural 2. Presumption is in them, that reck not of the ordinary means that make to their salvation.
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But they that are of the Spirit, chearefully imbrace them, & take care to follow thē;
But they that Are of the Spirit, cheerfully embrace them, & take care to follow them;
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they reuerently & religiously heare the word of God. 3 Presumptio is in such that vse not to call on the name of God:
they reverently & religiously hear the word of God. 3 Presumptio is in such that use not to call on the name of God:
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but the Spirit of God is the Spirit of Prayer, teaching vs to pray with teares not able to be expressed.
but the Spirit of God is the Spirit of Prayer, teaching us to pray with tears not able to be expressed.
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Presumptiō is lincked with Loosenesse of life:
Presumption is linked with Looseness of life:
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the Spirit worketh vs in a new mould, Mutatus ab illo Hectore, cleane contrary to that we were before,
the Spirit works us in a new mould, Mutatus ab illo Hectore, clean contrary to that we were before,
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and warneth vs, with the Wise-men of the East, not againe to returne to Herods Court, to our old Byas;
and warneth us, with the Wise men of the East, not again to return to Herods Court, to our old Bias;
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but by casting off our old conuersation, as the Eagle doth her bill, to turne into our country an other way.
but by casting off our old Conversation, as the Eagl does her bill, to turn into our country an other Way.
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Presumption is peremptorie, and maketh a man to stand vpon his Slippers to be confident vp to the throate,
Presumption is peremptory, and makes a man to stand upon his Slippers to be confident up to the throat,
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and neuer once to cast any doubt of our well doing, whereas the consciences of the godly are oft times perplexed,
and never once to cast any doubt of our well doing, whereas the Consciences of the godly Are oft times perplexed,
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and troubled with doubtes, yea, now and then surcharged, & ouerwhelmed with them.
and troubled with doubts, yea, now and then surcharged, & overwhelmed with them.
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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.
Presumption will fail us At a dead lift, and give us the slip in the needful time of trouble, in the hour of temptation, and death.
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But the Spirit of God standeth close to vs, and continueth with vs for euer and euer.
But the Spirit of God Stands close to us, and Continueth with us for ever and ever.
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2. Wee come to the handling of the Second poynt, how the Spirit witnesseth our Adoption.
2. we come to the handling of the Second point, how the Spirit Witnesseth our Adoption.
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For that it witnesseth the same vnto vs, this Scripture concludeth it, as diuers other Authorities of Scripture beside, flatly confirme it.
For that it Witnesseth the same unto us, this Scripture Concludeth it, as diverse other Authorities of Scripture beside, flatly confirm it.
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Our Heartes are wholly in the hands of the Spirit, to rule & gouerne them as seemeth best to him.
Our Hearts Are wholly in the hands of the Spirit, to Rule & govern them as seems best to him.
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This Rule of his, cōsisteth chiefely in the certaine reuealed knowledge of our attonement with the Father in Christ.
This Rule of his, Consisteth chiefly in the certain revealed knowledge of our atonement with the Father in christ.
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Hereof speaketh the Prophet Jsaiah, thus: By his knowledge, shall my righteous Seruant iustifie in my.
Hereof speaks the Prophet Isaiah, thus: By his knowledge, shall my righteous Servant justify in my.
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Of this speaketh our Sauiour where he sayth;
Of this speaks our Saviour where he say;
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This is life eternall, that they know thee to be the onely verie GOD, and whom thou hast sent, Iesus Christ. This is life Eternal, that they know thee to be the only very GOD, and whom thou hast sent, Iesus christ.
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This knowledge is not that which is generall: for so the Deuils might be saued;
This knowledge is not that which is general: for so the Devils might be saved;
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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.
but it is that which is particular, by which a man comes to know, that God is his Father, christ his Redeemer, the Holy Ghost his Sanctifier and Comforter.
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This knowledge is the peculiar worke of the Spirit, as this Text teacheth, as this other the same mouth deliuereth of the same nature:
This knowledge is the peculiar work of the Spirit, as this Text Teaches, as this other the same Mouth Delivereth of the same nature:
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Wee haue receiued not the Spirit of the world, but the Spirite which is of God, that wee might know the things that are giuen to vs of God. we have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are given to us of God.
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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.
Now three manner of ways, does the Spirit make us privy to this counsel of God. 1. By his inward Inspiration 2 By his outward Word. 3. Inwardly, & outwardly; by inward, and outward effects.
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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;
By his Spirit he did inspire the prophets, and open many things to come. And christ said to his Apostles, as Concerning the Holy ghost;
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He shall lea• you into all trueth. By his Word he spake vnto the Prophets; and by his Word in like manner he teacheth vs his Will. He shall lea• you into all truth. By his Word he spoke unto the prophets; and by his Word in like manner he Teaches us his Will.
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Also by diuers effectes he declareth either his Mercie, or his Iustice; as it is well knowne.
Also by diverse effects he Declareth either his Mercy, or his justice; as it is well known.
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The same is to be thought of the reuealing of his Election;
The same is to be Thought of the revealing of his Election;
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to witte, that God reuealeth the same to the Elect, by the Spirit, by the Word,
to wit, that God Revealeth the same to the Elect, by the Spirit, by the Word,
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& by the most assured effectes of his Predestination: We are now to speake of them seuerally in their order.
& by the most assured effects of his Predestination: We Are now to speak of them severally in their order.
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1. By inward inspiration we haue intimation of our certaine Election;
1. By inward inspiration we have intimation of our certain Election;
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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.
by which our minds Are illuminated, and it is revealed unto us, that we Are from all eternity Predestinated into this Adoption of his Sonship.
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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;
All the Elect Are owners of this Grace, as now actually made the Sons of God by Faith, regenerated and new born by the Holy ghost, & ingrafted into christ. So the Apostle Says;
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If any man hath not the sp•rit of Christ, he is not his. If any man hath not the sp•rit of christ, he is not his.
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Whosoeuer therefore is of Christ, & is ingrafted into Christ, must needes, ipso f••••, 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, A•ba, that is, Father.
Whosoever Therefore is of christ, & is ingrafted into christ, must needs, ipso f••••, have the Spirit of christ Now, whosoever have received and have this Spirit of christ, the Spirit of God Testifieth to their minds, that they Are the Sons of God & he makes them to speak in the language of Children, A•ba, that is, Father.
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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 it is a certain case, that none is renewed by the Spirit of God, who is not peremptorily persuaded, that God is become his most loving and gracious Father,
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and so call vpon him, by that sweete & speciall name.
and so call upon him, by that sweet & special name.
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Therfore though all men in that they are assured by the certaintie of Fayth, that God is their Father,
Therefore though all men in that they Are assured by the certainty of Faith, that God is their Father,
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and they are his Sonnes, do not thereby argue and conclude that they are elected to eternall life:
and they Are his Sons, do not thereby argue and conclude that they Are elected to Eternal life:
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yet all men indeed haue thereby a most sure certificate of their Election to the state of Glorie;
yet all men indeed have thereby a most sure certificate of their Election to the state of Glory;
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because if they be the Sonnes of God, it followeth by due consequent, that they also be the heires of eternall life.
Because if they be the Sons of God, it follows by due consequent, that they also be the Heirs of Eternal life.
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Let this Testimonie appeare euident by way of demonstration, in this manner. Whosoeuer call vpon God, and in their heartes cry, Abba Father;
Let this Testimony appear evident by Way of demonstration, in this manner. Whosoever call upon God, and in their hearts cry, Abba Father;
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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.
it is certain, that such be the Children of God, and that this cry of theirs is from the gift & motion of the Spirit of God.
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But whosoeuer are the Sonnes of God, are also inheritours of life euerlasting, and they are predestinated into the adoption of his children.
But whosoever Are the Sons of God, Are also inheritors of life everlasting, and they Are predestinated into the adoption of his children.
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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.
Therefore it cannot otherwise be, but that all such as Are persuaded by the Spirit of God, that they Are the Sons of God, should be predestinated to Eternal life & be thoroughly persuaded in the same.
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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,
2. The second means whereby we attain the knowledge of our Election, is his outward Word, not any particular Word by which he does outwardly in private and proper manner suggest to any man expressly his Election,
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but the generall word of the Gospell;
but the general word of the Gospel;
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in the which Christ calleth all them which beleeue in him, Elect. For albeit he giueth vs no such plaine & particuler proposition as this is, Thou art Elected vnto euerlasting life;
in the which christ calls all them which believe in him, Elect. For albeit he gives us not such plain & particular proposition as this is, Thou art Elected unto everlasting life;
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yet no lesse is concluded in the heartes of the Elect in such Aphotismes as are generall,
yet no less is concluded in the hearts of the Elect in such Aphotismes as Are general,
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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.
even as each particular man is determined capable of reason, by the universality of this Axiom, Every man living is a creature reasonable, though the Assump be suppressed.
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This therefore is the course that God taketh with vs:
This Therefore is the course that God Takes with us:
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He hath chosen all, and euery one, whom he decreed to be faythfull heyres of saluation.
He hath chosen all, and every one, whom he decreed to be faithful Heirs of salvation.
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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;
And this main Maxim in terms general, is proclaimed by the Apostles At the Standard, to all that Are Elect. The Proposition in generality Stands thus;
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All the Faythfull are elected to euerlasting life. All the Faithful Are elected to everlasting life.
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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;
Here the word stays and meddleth not with the Miner. Now Here God Effecteth by Faith, that he bestoweth on us, that we make the Minor in our minds in this manner;
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But I am of the fellowship of the faythfull, as feeling that I truly beleeue in Christ.But I am of the fellowship of the faithful, as feeling that I truly believe in christ.
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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,
How comes Therefore now thy cause to be concluded, that thou art Predestinated to eternity of glory? Truly by God, that gives the proposition from the Gospel,
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and by working thine heart with the worke of faith, which hee worketh in thee, to goe on with the assumption.
and by working thine heart with the work of faith, which he works in thee, to go on with the Assump.
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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:
It is Therefore manifest, that God, by the word of the Gospel, where he pronounceth all the faithful to be elected, that he does reveal his particular election, to every one that is of the faith:
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Onely it standeth euery Beleeuer in hand, that as often as hee heareth the generall Proposition, hee make the Assumption,
Only it Stands every Believer in hand, that as often as he hears the general Proposition, he make the Assump,
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and inferre it in the nicke, and vpon the necke of it:
and infer it in the neck, and upon the neck of it:
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And so doth the Lord reueale to euery man, his speciall malediction, by this generall Scriptures enuntiation:
And so does the Lord reveal to every man, his special malediction, by this general Scriptures enunciation:
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Cursed be euery one that abideth not in all thinges, which are written in this Bo ke. Cursed be every one that Abideth not in all things, which Are written in this Bo ke.
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Though hee doth not come to tell euery man in his eare, that hee, and hee, is accursed:
Though he does not come to tell every man in his ear, that he, and he, is accursed:
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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.
For this may every one gather of himself, his conscience telling him, that he hath started from the Statutes of God, like a broken Bow.
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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,
3. The third kind of means, by which God unfoldeth and Layeth open to us our state of Salvation, is the effects in us aswell inward At outward effectually assuring the same unto us in a double respect 1. First,
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because these effectes are such as God giueth them to none, but onely to the Elect. 2 Next,
Because these effects Are such as God gives them to none, but only to the Elect. 2 Next,
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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 that they Are not simply the effects of Election, but also such, and such as they be, the engraved Seals and the perfect Stamp thereof.
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For God is like to the Sunne to vs. The Sunne while it striketh vs with his radiant Beames,
For God is like to the Sun to us The Sun while it striketh us with his radiant Beams,
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and in a manner looketh vs on the face, leaueth such an impression of his light in our eyes,
and in a manner looks us on the face, Leaveth such an impression of his Light in our eyes,
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as wee reciprocally by the participation of the same light, see the Sunne it selfe, & the very light thereof:
as we reciprocally by the participation of the same Light, see the Sun it self, & the very Light thereof:
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For the light of the Sunne & the beames thereof sent downe vpon vs, reflect againe vpon the Sunne it selfe.
For the Light of the Sun & the beams thereof sent down upon us, reflect again upon the Sun it self.
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So the Foreknowledge of God in which from all eternitie, he did, & would acknowledge vs for his owne, is so in God,
So the Foreknowledge of God in which from all eternity, he did, & would acknowledge us for his own, is so in God,
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as in it selfe, is not to be seene of vs:
as in it self, is not to be seen of us:
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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,
but yet as God acknowledgeth us to be his, and engraveth the Form and Image of this knowledge in us that Are elected he brings it to pass,
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as wee acknowledge this God for our onely true God, and bid all other farewell. So that God f•st looketh downe from Heauen on vs, and acknowledgeth vs;
as we acknowledge this God for our only true God, and bid all other farewell. So that God f•st looks down from Heaven on us, and acknowledgeth us;
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and so by communicatiō of this knowledge & light vnto vs, we are thereby made to know him againe.
and so by communication of this knowledge & Light unto us, we Are thereby made to know him again.
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Hereto serueth that which Christ sayth: J know my Sheepe; and immediatly inferreth thereupon, I am knowne of mine:
Hereto serveth that which christ say: J know my Sheep; and immediately infers thereupon, I am known of mine:
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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.
As if he should have said, While I know them for my Sheep, and mark them out as Shepherds doe their Sheep with a read stroke even of my red blood, I make them on the other side by the participation of my knowledge, that they acknowledge me for their Shepherd.
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The same learning the Apostle giues the Galathians, where he faith, S•eing yee k ow God, yee rather are knowne of God. &c. Where hee would haue the Galathians know, that all their knowledge holdeth in •ayne, from the foreknowledge that God had of them.
The same learning the Apostle gives the Galatians, where he faith, S•eing ye k owe God, ye rather Are known of God. etc. Where he would have the Galatians know, that all their knowledge holds in •ayne, from the foreknowledge that God had of them.
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The like may be said of the Loue of God, in which he loued vs in Christ,
The like may be said of the Love of God, in which he loved us in christ,
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before the ground-worke of the World was layde;
before the groundwork of the World was laid;
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which loue of vs, is more then Adamantine, and hath been the onely Loadstone to draw our loue by retaliation vnto him.
which love of us, is more then Adamantine, and hath been the only Loadstone to draw our love by retaliation unto him.
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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;
For God's love to us being Eternal, and to Eternal life, must beget in time in us, a love somewhat like serving to the eternity of his glory;
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whereto pertaineth these wordes of S. John, Not that wee loued God, but that hee first loued vs;
whereto pertaineth these words of S. John, Not that we loved God, but that he First loved us;
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making our loue, the consequent of his loue. So that by the sinceere loue we beare towardes him, we consider of the latitude,
making our love, the consequent of his love. So that by the sincere love we bear towards him, we Consider of the latitude,
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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?
and quality of that love, wherewith God in christ from all eternity hath prosecuted us Now what is all this his Love, but our Election?
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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.
Now that none is elected unto life everlasting, who bear not in due time these effects and cognizances of their Election about them, it is manifest by such Scripture places, which deal in the point of Predestination.
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The holy Apostle telleth vs, that wee were elected; that wee should be holy and without blame. And hee further informeth vs;
The holy Apostle Telleth us, that we were elected; that we should be holy and without blame. And he further Informeth us;
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that such whom God Predestinateth, are likewise Called, and Iustified, and so consequently qualified with Fayth,
that such whom God Predestinateth, Are likewise Called, and Justified, and so consequently qualified with Faith,
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and the knowledge of God, wherewith they acknowledge God for their Father; and with loue, whereby they imbrace him as their Father:
and the knowledge of God, wherewith they acknowledge God for their Father; and with love, whereby they embrace him as their Father:
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And finally, with good will and setled resolution, constantly and continually to seeke his glorie.
And finally, with good will and settled resolution, constantly and continually to seek his glory.
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But we come to the effectes, by which we come to the knowledge of the causes.
But we come to the effects, by which we come to the knowledge of the Causes.
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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.
They Are of two sorts. 1. Such as necessarily appertain to all, without which they Are not capable of Eternal life. 2. Such as Are annexed, as dependences, and appurtenances thereunto.
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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,
Of the First sort, Are, 1. christ, as Mediator and Priest, and his Obedience and righteousness, (for without christ, there is no salvation.) 2. Our effectual Vocation to christ by the holy Spirit,
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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 the coniunctaunces thereof, our Justification, and so our Regeneration thereupon. These foure; Predestination, Vocation, Justification, Glorification, Are so coadunited and coanimated together, as they cannot be divided.
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And so no man can be Glorified, who is not Iustified: and no man can be Iustified, that is not first effectually Called;
And so no man can be Glorified, who is not Justified: and no man can be Justified, that is not First effectually Called;
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as no man can be so called, who is not Predestinated.
as no man can be so called, who is not Predestinated.
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Without these meanes, no not the very Infants, can attaine to this end of their endlesse Glorie.
Without these means, no not the very Infants, can attain to this end of their endless Glory.
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Wherefore inwardly all the Elect children by the Holy ghost in their kind, are Called, and Iustified;
Wherefore inwardly all the Elect children by the Holy ghost in their kind, Are Called, and Justified;
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that they may be likewise Glorified.
that they may be likewise Glorified.
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Of the Second sort, which Infantes by reason of their age, can not haue, which notwithstanding follow the rest of the Elect,
Of the Second sort, which Infants by reason of their age, can not have, which notwithstanding follow the rest of the Elect,
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though in some they are more forcible, in some more infirme;
though in Some they Are more forcible, in Some more infirm;
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in some more, in othersome lesse, are such as follow actuall and habituall Fayth. 1 Hearing of the Word. 2 Hatred of Sinne, Loue of Righteousnesse. 3 Patience in aduersitie. 4 Endeauour to doe good Workes:
in Some more, in Othersome less, Are such as follow actual and habitual Faith. 1 Hearing of the Word. 2 Hatred of Sin, Love of Righteousness. 3 Patience in adversity. 4 Endeavour to do good Works:
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Wherefore we say, that such as are Elected to this end, are therewithall Predestinated vnto the meanes that tend to this end:
Wherefore we say, that such as Are Elected to this end, Are therewithal Predestinated unto the means that tend to this end:
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For Predestination is not onely of the end, but also of the meanes that serue therevnto.
For Predestination is not only of the end, but also of the means that serve thereunto.
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All, as well the end as the meanes, are the effectes of Predestination.
All, as well the end as the means, Are the effects of Predestination.
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Wherefore rightly saith Saint Augustine, Praedistinatio est praeparatio beneficiorii D j, quibus cert•ssine liberantur quicun { que } the•antur:
Wherefore rightly Says Saint Augustine, Praedistinatio est Preparation beneficiorii WORSER j, quibus cert•ssine liberantur quicun { que } the•antur:
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Predestination is a preparation of the benefites of God, by which they are most certainely deliuered, whosoeuer are deliuered.
Predestination is a preparation of the benefits of God, by which they Are most Certainly Delivered, whosoever Are Delivered.
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1. The first Gift of God (the effect of Predestination) is Christ Iesus, with his Obedience, Merites, Death, Resurrection, Glorie;
1. The First Gift of God (the Effect of Predestination) is christ Iesus, with his obedience, Merits, Death, Resurrection, Glory;
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as hee is ordained Mediator betweene the Father and vs, and the head of all the Elect,
as he is ordained Mediator between the Father and us, and the head of all the Elect,
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and so the Head & Fountaine of all the manifold Graces of God, from the flowing streame of his free Predestination powred vpon vs:
and so the Head & Fountain of all the manifold Graces of God, from the flowing stream of his free Predestination poured upon us:
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For the effectes of Predestination, are so ordinate, and subordinate one to the other, as those that haue precedencie, giue their efficiencie and sufficiencie to their fellowes.
For the effects of Predestination, Are so ordinate, and subordinate one to the other, as those that have precedency, give their efficiency and sufficiency to their Fellows.
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Wherfore Christ being the formost effect of Election, hee is the cause of all the rest, from whom,
Wherefore christ being the foremost Effect of Election, he is the cause of all the rest, from whom,
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and by whom they are all the companie of them conuayed, and communicated vnto vs. Wherefore worthily the Apostle in his Letter to the Ephesians, the first Chapter, layeth vs downe these Lessons.
and by whom they Are all the company of them conveyed, and communicated unto us Wherefore worthily the Apostle in his letter to the Ephesians, the First Chapter, Layeth us down these Lessons.
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1. That we are Chosen in Christ, as it were in the head, that wee should be his members.
1. That we Are Chosen in christ, as it were in the head, that we should be his members.
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2. That hee hath Predestinated vs to Adoption, & filiation; but wee are adopted into this Son-ship in Christ, the first borne of manie Brethren;
2. That he hath Predestinated us to Adoption, & filiation; but we Are adopted into this Sonship in christ, the First born of many Brothers;
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and by the communication of the said filiation, we are really & indeed the Sonnes of God, endowed with his Spirit, by which wee are regenerated.
and by the communication of the said filiation, we Are really & indeed the Sons of God, endowed with his Spirit, by which we Are regenerated.
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3. That we are made freely accepted to God in Christ his beloued.
3. That we Are made freely accepted to God in christ his Beloved.
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4. That in the same Christ, we haue our Redemptiō, through his Blood of the euerlasting Couenant,
4. That in the same christ, we have our Redemption, through his Blood of the everlasting Covenant,
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euen the forgiuenesse of our sinnes; as all Wisedome and Vnderstanding beside.
even the forgiveness of our Sins; as all Wisdom and Understanding beside.
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5. Finally, that all thinges in him, are reconciled togeather, as well the thinges in Heauen, as the thinges that are in Earth.
5. Finally, that all things in him, Are reconciled together, as well the things in Heaven, as the things that Are in Earth.
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Summarily, the Apostle there, as in other sundry places teacheth, that whatsoeuer good thinges we haue receiued,
Summarily, the Apostle there, as in other sundry places Teaches, that whatsoever good things we have received,
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or are to receiue from the first to the last, from our eternall Election, to our future Glorification;
or Are to receive from the First to the last, from our Eternal Election, to our future Glorification;
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wee haue, and shall haue them onely in Christ, and by Christ; in whom wee hold them all in Capite from him:
we have, and shall have them only in christ, and by christ; in whom we hold them all in Capite from him:
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Whosoeuer therefore are chosen of God to life euerlasting, beside that they are chosen in Christ, they are Predestinated vnto Christ;
Whosoever Therefore Are chosen of God to life everlasting, beside that they Are chosen in christ, they Are Predestinated unto christ;
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that is, to the vnion and communion of Christ: so that by him it is of necessitie, we attaine all other thinges.
that is, to the Union and communion of christ: so that by him it is of necessity, we attain all other things.
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2. The second Benefite of God, and effect of our Election, is our effectuall Vocation to Christ and his Gospell;
2. The second Benefit of God, and Effect of our Election, is our effectual Vocation to christ and his Gospel;
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by which the Elect onely are called, because it is performed, According to his owne purpose & grace, which is giuen to vs in Christ.
by which the Elect only Are called, Because it is performed, According to his own purpose & grace, which is given to us in christ.
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The outward calling is common with the rest, with the verie Rebrobates, according to this Aphorisme of our Sauiour, Many are called, But few are chosen. But the inward true calling, by which the vnderstanding is enlightned, with the sauing knowledge of God,
The outward calling is Common with the rest, with the very Rebrobates, according to this Aphorism of our Saviour, Many Are called, But few Are chosen. But the inward true calling, by which the understanding is enlightened, with the Saving knowledge of God,
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& the will is inclined to the will of God, is the peculiar of the part predestinate.
& the will is inclined to the will of God, is the peculiar of the part predestinate.
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This vocation effectuall is discerned, by the verie effects thereof:
This vocation effectual is discerned, by the very effects thereof:
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Whereof two are immediate. 1. The heartie hearing of Gods word, togeather with the vnderstanding therof, coupled,
Whereof two Are immediate. 1. The hearty hearing of God's word, together with the understanding thereof, coupled,
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& consorted, with constancie, & cheerefulnesse. 2. A serious and sure fayth, & affiance that we haue in the same.
& consorted, with constancy, & cheerfulness. 2. A serious and sure faith, & affiance that we have in the same.
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Hence is it, that is saide by our Sauiour:
Hence is it, that is said by our Saviour:
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Hee that is of God, (that is to meane by election, and effectuall vacation) heareth Gods word: (that is, willingly, cheerefully,He that is of God, (that is to mean by election, and effectual vacation) hears God's word: (that is, willingly, cheerfully,
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and continually.) Yee therefore heare it not, because ye are not of God.
and continually.) Ye Therefore hear it not, Because you Are not of God.
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This vocation of ours, is done not onely by the preaching of the worde, (albeit that is the ordinarie meanes wherewith God effecteth it,) but sometimes he vseth other helpes,
This vocation of ours, is done not only by the preaching of the word, (albeit that is the ordinary means wherewith God Effecteth it,) but sometime he uses other helps,
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as Prayer, the consideration of his Miracles, the admonition of Friendes, the interposition of afflictions, the inward inspiration of his Spirit.
as Prayer, the consideration of his Miracles, the admonition of Friends, the interposition of afflictions, the inward inspiration of his Spirit.
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Justinus Martyr, (as witnesseth Eusebius ) was won to the sayth by the regard he had to the rage of Tyrants, and to the patient suffrings of the Saintes. Justinus Martyr, (as Witnesseth Eusebius) was wone to the say by the regard he had to the rage of Tyrants, and to the patient sufferings of the Saints.
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Augustine in his Confessions telleth vs, that hee was conuerted to Christianisme, by reading an heathnish Booke of Cicero, indorced & superscribed Hertensius, the forme of his confession is thus, Jlle Liber mutauit affectum meum, et ad teipsum Domine mutanit preces meas: Augustine in his Confessions Telleth us, that he was converted to Christianity, by reading an Heathenish Book of Cicero, endorsed & superscribed Hertensius, the Form of his Confessi is thus, Jlle Liber mutauit affectum meum, et ad teipsum Domine mutanit preces meas:
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That Booke turned my minde, and turned my Prayers vnto thee O Lord my God.
That Book turned my mind, and turned my Prayers unto thee Oh Lord my God.
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God in mollifying our Heartes, and conuerting vs, doth as hee that would soften the Waxe that is hard, to make it apt to take an impression:
God in mollifying our Hearts, and converting us, does as he that would soften the Wax that is hard, to make it apt to take an impression:
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First he chafeth it vp and downe betweene his handes, he oyleth it, he dippeth it in warme Water, he setteth it against the Fire,
First he chafeth it up and down between his hands, he oileth it, he dippeth it in warm Water, he sets it against the Fire,
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and then bringeth it to the Stampe or Presse:
and then brings it to the Stamp or Press:
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and if none of these will doe it good, then he medleth no more with it,
and if none of these will do it good, then he meddleth no more with it,
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but as a thing vnprofitable, hee doth vtterly reiect it. This is the course that God taketh in the mollifying and softning of our heartes.
but as a thing unprofitable, he does utterly reject it. This is the course that God Takes in the mollifying and softening of our hearts.
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First he taketh vs as it were into his hands, rubbing and stroaking vs with the memoriall of his Benefites,
First he Takes us as it were into his hands, rubbing and stroking us with the memorial of his Benefits,
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then he suppleth vs with his holy Inspirations, the vnction and comfortable oyle of his Grace. 3. Hee washeth and rinseth vs with the Waters of his Pleasures as out of a Riuer. 4. And sometimes worketh our compunction by the fierie tryall of Persecution. 5. And lastly, striketh vs out of life with the hammer of Death.
then he suppleth us with his holy Inspirations, the unction and comfortable oil of his Grace. 3. He washes and rinseth us with the Waters of his Pleasures as out of a River. 4. And sometime works our compunction by the fiery trial of Persecution. 5. And lastly, striketh us out of life with the hammer of Death.
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If none of these callinges will make vs come to him, hee then casteth all such sinners into Hell;
If none of these callings will make us come to him, he then Cast all such Sinners into Hell;
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as all the people that forget God, and will not obey his heauenly Calling: Where Fire and Brimstone, Storme and Tempest, shall be their portion to drinke.
as all the people that forget God, and will not obey his heavenly Calling: Where Fire and Brimstone, Storm and Tempest, shall be their portion to drink.
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He calleth by his Word, such as are of age:
He calls by his Word, such as Are of age:
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wherfore it is said to the Church of Laodicea• Behold, I stand at the doore and knocke,
Wherefore it is said to the Church of Laodicea• Behold, I stand At the door and knock,
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if any man shall heare my voyce, and open the doore, I will come in to him,
if any man shall hear my voice, and open the door, I will come in to him,
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and suppe with him, and hee with mee: and sup with him, and he with me:
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wherfore Christ saith, If any man loueth me, and keepeth my wordes, my Father shall loue him,
Wherefore christ Says, If any man loves me, and Keepeth my words, my Father shall love him,
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and we will come and abide with him. and we will come and abide with him.
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But withal, he chiefly worketh our Vocation by his inward inspiration, by the which the Father draweth by the Spirit, them that come to Christ, the Dignation and Grace which he giueth to Infantes.
But withal, he chiefly works our Vocation by his inward inspiration, by the which the Father draws by the Spirit, them that come to christ, the Dignation and Grace which he gives to Infants.
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Which Vocation, is the introduction into our state of saluation in this present life.
Which Vocation, is the introduction into our state of salvation in this present life.
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Wherfore vsually the Apostles in the frontispire & forehead of their letters to the Churches speake of this Vocation, inscribing and entitling them, Saintes by calling. Therefore it must needes be, that whosoeuer be Elected in Christ, be (at their appoynted time) effectually called, and drawne vnto him.
Wherefore usually the Apostles in the frontispire & forehead of their letters to the Churches speak of this Vocation, inscribing and entitling them, Saints by calling. Therefore it must needs be, that whosoever be Elected in christ, be (At their appointed time) effectually called, and drawn unto him.
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3. The third benefite of God, and effect and proofe of our Predestination, proper onely to the Elect, is Fayth; without which, in the testimonie of the Apostle, it is impossible to please God:
3. The third benefit of God, and Effect and proof of our Predestination, proper only to the Elect, is Faith; without which, in the testimony of the Apostle, it is impossible to please God:
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For by this, we are incorporated into Christ, we are made members of his body: without which Fayth, no flesh can be saued.
For by this, we Are incorporated into christ, we Are made members of his body: without which Faith, no Flesh can be saved.
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In Infantos the action of Fayth, (which is a knowledge of Christ and confidence in him) is not,
In Infantos the actium of Faith, (which is a knowledge of christ and confidence in him) is not,
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as not capable thereof, in respect of their age;
as not capable thereof, in respect of their age;
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but they haue notwithstanding, the Spirit and life of Fayth, which in processe of time will breake foorth,
but they have notwithstanding, the Spirit and life of Faith, which in process of time will break forth,
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as those Scripture p•aces prooue, which teach, That Saluation commeth to all by Fayth; and how that without Fayth, it is altogeather impossible for any to please God.
as those Scripture p•aces prove, which teach, That Salvation comes to all by Faith; and how that without Faith, it is altogether impossible for any to please God.
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That this is the effect and fruite of Election, the Apostle perspiciously and openly deliuereth, where he witnesseth of himselfe, that hee obtained mercie of the Lord (that is, in his sacred and secret decree of Predestination) to be faythfull.
That this is the Effect and fruit of Election, the Apostle perspiciously and openly Delivereth, where he Witnesseth of himself, that he obtained mercy of the Lord (that is, in his sacred and secret Decree of Predestination) to be faithful.
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Wherefore, whosoeuer are Predestinated to eternall life in Christ, they are elected to this Fayth, the effect thereof;
Wherefore, whosoever Are Predestinated to Eternal life in christ, they Are elected to this Faith, the Effect thereof;
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and therefore perforce they must at last beleeue in Christ.
and Therefore perforce they must At last believe in christ.
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4. The fourth benefite, and effect is Justification, that is, the free remission of our sinnes,
4. The fourth benefit, and Effect is Justification, that is, the free remission of our Sins,
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and the imputation of the righteousnes of Christ.
and the imputation of the righteousness of christ.
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So that the forme of Iustification, is as it were a kind of translation of our sinnes to Christ,
So that the Form of Justification, is as it were a kind of Translation of our Sins to christ,
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and of Christs righteousnesse to vs, by reason of this diuine imputation.
and of Christ righteousness to us, by reason of this divine imputation.
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It is stiled, The Righteousnesse of Christ, because it is out of vs, and it is in the humanitie of Christ, as in the subiect.
It is styled, The Righteousness of christ, Because it is out of us, and it is in the humanity of christ, as in the Subject.
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This naturally followeth Fayth at the heeles, inasmuch as those that are endowed with this Fayth, are therewithall also Iustified.
This naturally follows Faith At the heals, inasmuch as those that Are endowed with this Faith, Are therewithal also Justified.
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That this Iustification is an effect of Election, the Apostle insinuateth by setting it vpon the head of our Vocation, adioyned to Predestination immediatly before.
That this Justification is an Effect of Election, the Apostle insinuates by setting it upon the head of our Vocation, adjoined to Predestination immediately before.
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Now this is not effected in vs while wee are in this world, but in the Pardon of our sinnes,
Now this is not effected in us while we Are in this world, but in the Pardon of our Sins,
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and in the imputation of his perfect obedience to vs.
and in the imputation of his perfect Obedience to us
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5. The fift benefit and effect, is Regeneration and Sanct•fication by the Spirit, while we become New creatures by him,
5. The fift benefit and Effect, is Regeneration and Sanct•fication by the Spirit, while we become New creatures by him,
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and so the Sonnes of God not onely by Adoption, but by regeneration also.
and so the Sons of God not only by Adoption, but by regeneration also.
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For Christ when he Iustifieth vs, he not onely remitteth our vnrighteousnesse, and imputeth his obedience vnto vs:
For christ when he Justifieth us, he not only remitteth our unrighteousness, and imputeth his Obedience unto us:
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but also taketh away our heart of Stone, & giueth vs his owne heart of Flesh vnto vs;
but also Takes away our heart of Stone, & gives us his own heart of Flesh unto us;
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putteth off our Old man, and cloatheth vs with his New one, and strippeth vs of our inward corruption,
putteth off our Old man, and clotheth us with his New one, and strippeth us of our inward corruption,
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and maketh vs pertakers of his owne Nature:
and makes us partakers of his own Nature:
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and so indeed, of the Sonnes of Men, maketh vs the Sonnes of God, and Brethren vnto him.
and so indeed, of the Sons of Men, makes us the Sons of God, and Brothers unto him.
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Wherefore wee are sayd to be Predestinated by Iesus Christ, That wee should be holy, and without blame befo e him.
Wherefore we Are said to be Predestinated by Iesus christ, That we should be holy, and without blame befo e him.
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And hence is this saying of our Sauiour, That which is borne of the Spirit, is Spirit.
And hence is this saying of our Saviour, That which is born of the Spirit, is Spirit.
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6. From this roote springeth the sixth Branch of our Election, which is, The loue of Righteousnesse, and hatred of Sinne:
6. From this root springs the sixth Branch of our Election, which is, The love of Righteousness, and hatred of Sin:
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For in Regeneration, there is, To•m••rs a quo, et termanus a• q•m, An auersion from sinne, and a conuersion to God:
For in Regeneration, there is, To•m••rs a quo, et termanus a• q•m, an aversion from sin, and a conversion to God:
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the mortification of the old •••am, and the viuification of the New:
the mortification of the old •••am, and the vivification of the New:
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the alteration of affections of Nature corrupted, into the affections of Diuine nature, by the Holy ghost sanctified:
the alteration of affections of Nature corrupted, into the affections of Divine nature, by the Holy ghost sanctified:
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which is noted in their Walke, of which the Apostle speaketh, which is, N•• a•ter the flesh, but after the spirit:
which is noted in their Walk, of which the Apostle speaks, which is, N•• a•ter the Flesh, but After the Spirit:
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And in the distaste, their Stomackes take of carnalities, They sa••ur not the th••• of the Flesh, but of the spirit.
And in the distaste, their Stomachs take of Carnalities, They sa••ur not the th••• of the Flesh, but of the Spirit.
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Now the first affectes of the Flesh, are Loue of sinne, which is the C•ncupiscence of the fl sh:
Now the First affects of the Flesh, Are Love of sin, which is the C•ncupiscence of the fl sh:
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and so on the contrarie side, The hatred of Righteousnesse, and of the Law of •o•, which are not of the Father, but of the World:
and so on the contrary side, The hatred of Righteousness, and of the Law of •o•, which Are not of the Father, but of the World:
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For that which properly is spoken of Christ, Thou hast loued Righteousnesse, and hated ••quitie, is not improperly vnderstood of all that are the members of Christ;
For that which properly is spoken of christ, Thou hast loved Righteousness, and hated ••quitie, is not improperly understood of all that Are the members of christ;
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wherefore Dauid, who beareth the person of all the Elect, and expresseth their disposition, saith of himselfe; J haue •oued thy Law.
Wherefore David, who bears the person of all the Elect, and Expresses their disposition, Says of himself; J have •oued thy Law.
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Thy L•• 〈 ◊ 〉 within my heart. Thy L•• 〈 ◊ 〉 within my heart.
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J hate all these that are workers of iniquitie. J will not sit among the Wicked. J hate all these that Are workers of iniquity. J will not fit among the Wicked.
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Such affections S. Paul deliuereth vs. J delight in the Law of God concerning the Inner man, that is, as I haue an inward and a better birth.
Such affections S. Paul Delivereth us J delight in the Law of God Concerning the Inner man, that is, as I have an inward and a better birth.
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7. Now these two Affections, the first fruites of Regeneration, beget the seuenth Effect, A• endea•our to doe Good workes;
7. Now these two Affections, the First fruits of Regeneration, beget the Seventh Effect, A• endea•our to do Good works;
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that is, to forsake Sinne, and to fulfill the Law.
that is, to forsake Sin, and to fulfil the Law.
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For hee that hateth any thing from his heart, hee shunneth and auoydeth it all that he may.
For he that hates any thing from his heart, he shunneth and avoideth it all that he may.
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And so of the other side, hee that inwardly loueth a thing, hee pursueth it with the hottest contention that can be.
And so of the other side, he that inwardly loves a thing, he pursueth it with the hottest contention that can be.
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This distinctiō of theirs in these two opposite cōditions, the Apostle thus speaketh of:
This distinction of theirs in these two opposite conditions, the Apostle thus speaks of:
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He that doth righteousnes, is righteous, as he is righteous. Hee that committeth sinne, is of the Devill: He that does righteousness, is righteous, as he is righteous. He that Committeth sin, is of the devil:
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For the Deuill sinneth from the beginning. For the devil Sinneth from the beginning.
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Now Christ came into the World, to dissolue the workes of the Deuill in the Elect;
Now christ Come into the World, to dissolve the works of the devil in the Elect;
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But in the Reprobate, he suffereth them to remaine still as they are;
But in the Reprobate, he suffers them to remain still as they Are;
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because he was neuer stated in them, they were not giuen him of his Father, to be purged, regenerated, saued.
Because he was never stated in them, they were not given him of his Father, to be purged, regenerated, saved.
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Wherefore Christ being preordinated to performe all these workes, and no good thing is done in vs, which was not in Christ prepared for vs from all eternitie:
Wherefore christ being preordinated to perform all these works, and no good thing is done in us, which was not in christ prepared for us from all eternity:
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it is more then manifest that our sollicitude of good works, is the effect of our Election.
it is more then manifest that our solicitude of good works, is the Effect of our Election.
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This the Apostle sheweth plainely, where he sayth;
This the Apostle shows plainly, where he say;
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Wee are cre•ted in Christ Iesus vnto go•• 〈 ◊ 〉, which God hath ordained that wee should walke in them. we Are cre•ted in christ Iesus unto go•• 〈 ◊ 〉, which God hath ordained that we should walk in them.
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This duetie as more then necessarie, is commended and commaunded vs by Saint P•ter, in this precept hee prescribeth vs, Giue diligence to make your Calling and Election sure; that is, by Good workes: as many coppies haue it.
This duty as more then necessary, is commended and commanded us by Saint P•ter, in this precept he prescribeth us, Give diligence to make your Calling and Election sure; that is, by Good works: as many copies have it.
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For to whom should we make it sure? Not to God: for it was sure to him before all worldes;
For to whom should we make it sure? Not to God: for it was sure to him before all world's;
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but to our selues, and neighbours.
but to our selves, and neighbours.
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8. Now because while we seeke the glorie of God, and are carefull of Good works,
8. Now Because while we seek the glory of God, and Are careful of Good works,
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and we refuse to fashion our selues according to this world in the lustes and sinnes thereof, the Flesh, the World and the Deuill, combine and hange togeather like the Skales of Leuiathan, and display their Banners of Hostilitie against vs:
and we refuse to fashion our selves according to this world in the lusts and Sins thereof, the Flesh, the World and the devil, combine and hang together like the Skales of Leviathan, and display their Banners of Hostility against us:
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whereby through the malice that is in their heartes, and the might that is in their handes, they often get the vpper hand of vs;
whereby through the malice that is in their hearts, and the might that is in their hands, they often get the upper hand of us;
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or if they winne vs not, at the least they wearie vs: and therefore are inforced to flee vnto God as to our Citie of refuge.
or if they win us not, At the least they weary us: and Therefore Are enforced to flee unto God as to our city of refuge.
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Heere commeth in the eight effect of Predestination;
Here comes in the eight Effect of Predestination;
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Jnuocation on the name of God, that by his right hand, and holy arme, wee may haue the victorie.Jnuocation on the name of God, that by his right hand, and holy arm, we may have the victory.
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For this is the propertie of the Spirit which the Elect haue, to prouoke them to pray:
For this is the property of the Spirit which the Elect have, to provoke them to pray:
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Wee know not how to pray: but the spirit it selfe maketh request for vs with sighes which cannot be expressed. we know not how to pray: but the Spirit it self makes request for us with sighs which cannot be expressed.
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And because wee are Sonnes, God hath sent foorth the Spirit of his Sonne into your heartes, which cryeth Abba, Father. It is the will of God wee should Call vpon him in the time of trouble, and he promiseth to heare vs. 9. From these premisses, proceedeth the ninth propertie of Predestination, which is, Pe••ence, and perpetuall compunction for our dayly and deadly sinnes; And Because we Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries Abba, Father. It is the will of God we should Call upon him in the time of trouble, and he promises to hear us 9. From these premises, Proceedeth the ninth property of Predestination, which is, Pe••ence, and perpetual compunction for our daily and deadly Sins;
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an vnwearisome wish of proceeding in Pietie: so as in this respect onely, wee desire our dissolution, to be with Christ;
an unwearisome wish of proceeding in Piety: so as in this respect only, we desire our dissolution, to be with christ;
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that the end of our life, might make an end of the life of sinne.
that the end of our life, might make an end of the life of sin.
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That this is incident to all the Elect, the Apostle thus speaking in the name of all the Elect, vnto vs, thus witnesseth:
That this is incident to all the Elect, the Apostle thus speaking in the name of all the Elect, unto us, thus Witnesseth:
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O wretched man that J am, who shall deliuer mee from the body of this death? As in this wish that else where he maketh: Oh wretched man that J am, who shall deliver me from the body of this death? As in this wish that Else where he makes:
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I desire to be dissolued, and to be with Christ. I desire to be dissolved, and to be with christ.
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10. This nynth, is the breeder of this tenth effect, which is a seruent affection to Christs second comming, to set an ende to our sorrowes and sinnes,
10. This nynth, is the breeder of this tenth Effect, which is a servent affection to Christ second coming, to Set an end to our sorrows and Sins,
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and to perfect and consummate his Kingdome:
and to perfect and consummate his Kingdom:
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That this is the Godly minde of the Elect, Saint • a l teacheth vs, where hee telleth vs of them:
That this is the Godly mind of the Elect, Saint • a l Teaches us, where he Telleth us of them:
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That they loue his glorious comming. That they love his glorious coming.
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This is the Res•r••bilis Eccho, that Saint John giueth, answere the voice of the Bride-groome, and Spouse, Euen so come Lord Jesus.
This is the Res•r••bilis Echo, that Saint John gives, answer the voice of the Bridegroom, and Spouse, Even so come Lord jesus.
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It is the poynt of Prayer Christ teacheth vs, in his prescribed coppie of Prayer: Thy Kingdome come.
It is the point of Prayer christ Teaches us, in his prescribed copy of Prayer: Thy Kingdom come.
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11. Now because such as pray thus vnto God, are also heard according to his word of promise vnto them:
11. Now Because such as pray thus unto God, Are also herd according to his word of promise unto them:
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Thou shalt call vpon me in the time of trouble, and I will heare thee. Thou shalt call upon me in the time of trouble, and I will hear thee.
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Hence is it manifest, that the eleuenth effect of predestination, is our Comfort, and Ioy that wee haue in tribulations;
Hence is it manifest, that the Eleventh Effect of predestination, is our Comfort, and Joy that we have in tribulations;
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thus described by Saint Paul, Wee reioyce in tribulations: Knowing that tribulation bringeth forth patience. And so a recouerie of our selues, and a new life:
thus described by Saint Paul, we rejoice in tribulations: Knowing that tribulation brings forth patience. And so a recovery of our selves, and a new life:
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So that it falleth out to the best, come what can come to those that are Elect:
So that it falls out to the best, come what can come to those that Are Elect:
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For the Elect, albeit they yeeld sometimes in the playne field, in their Spirituall skirmish,
For the Elect, albeit they yield sometime in the plain field, in their Spiritual skirmish,
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yet because by and by they haue helpe from Heauen of Christ, they arise with great Spirits,
yet Because by and by they have help from Heaven of christ, they arise with great Spirits,
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and they runne the Battle against Sinne, and Sathan, and all the vnited troopes of Temptations, of Hostile affections;
and they run the Battle against Sin, and Sathan, and all the united troops of Temptations, of Hostile affections;
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continuing the Warres, till they haue wonne the Fielde, as certaine in themselues of the Conquest, and the Crowne.
Continuing the Wars, till they have won the Field, as certain in themselves of the Conquest, and the Crown.
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12. This certaintie is the twelfe testimonie of our predestination to all felicitie, common to all the companie of the Elect:
12. This certainty is the twelfe testimony of our predestination to all felicity, Common to all the company of the Elect:
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this is the consequent and conclusion of the Apostle What shall wee say to these things? Jf God be on our side, who can be against vs? And hence is it, that the Lord Iesus giueth vs this comfort;
this is the consequent and conclusion of the Apostle What shall we say to these things? If God be on our side, who can be against us? And hence is it, that the Lord Iesus gives us this Comfort;
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that not by the comming of Antichrist himselfe, and all his illusions, the Elect can be illuded.
that not by the coming of Antichrist himself, and all his illusions, the Elect can be illuded.
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13. Now from hence breaketh out the last benefite of God, & effect of our Election, that is, Perseuerance in the Fayth, and confession of Christ, consorted with a minde to an holy life,
13. Now from hence breaks out the last benefit of God, & Effect of our Election, that is, Perseverance in the Faith, and Confessi of christ, consorted with a mind to an holy life,
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and a desire to set out Gods glorie.
and a desire to Set out God's glory.
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This gift goeth in common among all the Elect, according to promise in Prophecie by Jeremie, I will giue my feare into theyr heartes, that they depart not from mee.
This gift Goes in Common among all the Elect, according to promise in Prophecy by Jeremiah, I will give my Fear into their hearts, that they depart not from me.
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But now if the testimonie of Gods spirit hath not such strength and vertue in the Elect,
But now if the testimony of God's Spirit hath not such strength and virtue in the Elect,
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as to secure them in this case;
as to secure them in this case;
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then may they iudge of their Election, by that other effect of the Holy ghost in our Spirites, namely, Sanctification;
then may they judge of their Election, by that other Effect of the Holy ghost in our Spirits, namely, Sanctification;
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as wee vse to iudge by Heate, that there is Fire, when we can not see the Flame it selfe.
as we use to judge by Heat, that there is Fire, when we can not see the Flame it self.
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Our Spirit performeth testimonie two wayes to our certaine Election. 1. By inward Tokens in it selfe. 2. By outward Fruites.
Our Spirit Performeth testimony two ways to our certain Election. 1. By inward Tokens in it self. 2. By outward Fruits.
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The inward Tokens are of two sortes. 1. Such as respect our Sinnes. 2. Such as respect the Mercie of God in Christ.
The inward Tokens Are of two sorts. 1. Such as respect our Sins. 2. Such as respect the Mercy of God in christ.
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The first are in respect of sinnes past, present, or to come. The signe in the Spirit which concerneth sinnes past, is godly sorrow;
The First Are in respect of Sins past, present, or to come. The Signen in the Spirit which concerns Sins past, is godly sorrow;
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which is a pricking in the heart, caused by an inward feeling of Gods wrath,
which is a pricking in the heart, caused by an inward feeling of God's wrath,
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and of damnation that ensueth, discerned and distinguished from a secular sorrow, by these symptomes and signes. 1. A care to leaue our sinnes. 2. An accusation that we take out with our selues against them. 3. A griefe and vexation that we are in for them. 4. A feare of our future relapse into them. 5. A desire of Gods strength & assistance against thē 6 Zeale to all seruices of pietie, contrarie to all our former iniquities. 7. A godly reuenge we take of our bodies, in subduing them to the spirit:
and of damnation that ensueth, discerned and distinguished from a secular sorrow, by these symptoms and Signs. 1. A care to leave our Sins. 2. an accusation that we take out with our selves against them. 3. A grief and vexation that we Are in for them. 4. A Fear of our future relapse into them. 5. A desire of God's strength & assistance against them 6 Zeal to all services of piety, contrary to all our former iniquities. 7. A godly revenge we take of our bodies, in subduing them to the Spirit:
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This sorrow is in some more, in some lesse;
This sorrow is in Some more, in Some less;
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God out of his wisedome laying out to euery one his portion, best fitting with his condition,
God out of his Wisdom laying out to every one his portion, best fitting with his condition,
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and sufficient to saluation, in the least proportion;
and sufficient to salvation, in the least proportion;
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as a Pinne or Needle serueth sometimes to let out the corruption of a running soare, aswell as a Knife and Launcer.
as a Pin or Needle serveth sometime to let out the corruption of a running soare, aswell as a Knife and Lancer.
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2. The Token which is in regard of sinnes present is the combate betweene the Flesh and the Spirit, proper to them that are regenerate, who are partly Flesh and partly Spirit.
2. The Token which is in regard of Sins present is the combat between the Flesh and the Spirit, proper to them that Are regenerate, who Are partly Flesh and partly Spirit.
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Betweene these two enemies, there is no equalitie, but the Flesh sometimes in mea•ure exceedeth the Spirit.
Between these two enemies, there is no equality, but the Flesh sometime in mea•ure exceeds the Spirit.
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The Flesh resembling vast Goliah, and the Spirit litle Dauid. I compare the Spirit to litle Dauid, because the measure is but litle that we haue in this life:
The Flesh resembling vast Goliath, and the Spirit little David. I compare the Spirit to little David, Because the measure is but little that we have in this life:
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For heere wee receiue but the First fruites of the Spirit. For Here we receive but the First fruits of the Spirit.
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Wee may not looke for the fulnesse thereof before the life to come yet the efficacie and power of the Spirit is so great,
we may not look for the fullness thereof before the life to come yet the efficacy and power of the Spirit is so great,
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as it may ordinarily preuaile against the Flesh ▪ For the Flesh receiueth her deadly wound sodainely, in the very nicke and moment of our conuersion,
as it may ordinarily prevail against the Flesh ▪ For the Flesh receiveth her deadly wound suddenly, in the very neck and moment of our conversion,
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and euer after languisheth and pineth away; and therefore it fighteth but as a maymed Souldier:
and ever After Languishes and pines away; and Therefore it fights but as a maimed Soldier:
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and the Spirit is continually strengthned and confirmed by the Spirit of God.
and the Spirit is continually strengthened and confirmed by the Spirit of God.
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And it is a•il and Iouial, and the vertue thereof is like Muske, one graine whereof is more fragrant and redolent,
And it is a•il and Jovial, and the virtue thereof is like Musk, one grain whereof is more fragrant and redolent,
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then many ounces of other Spices and Confections. 3. The Token that respect sinne to come ▪ is a care to preuent it:
then many ounces of other Spices and Confections. 3. The Token that respect sin to come ▪ is a care to prevent it:
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Saint John maketh this marke of Gods Children, where he sayeth, He that is borne of God, sinneth not;
Saint John makes this mark of God's Children, where he Saith, He that is born of God, Sinneth not;
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b•t keepeth himselfe, that the wicked one touch him not. b•t Keepeth himself, that the wicked one touch him not.
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And this care extendeth it selfe, not onely to the well disposing of the outward actions,
And this care extendeth it self, not only to the well disposing of the outward actions,
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but also to the good rule of the verie thoughtes of the heart:
but also to the good Rule of the very thoughts of the heart:
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For where the word of God worketh, there, Euery thought is brought into captiuitie, to the obedience of Christ:
For where the word of God works, there, Every Thought is brought into captivity, to the Obedience of christ:
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And there, the Apostles direction is followed: Whatsoeuer things are true, whatsoeuer things are honest, &c. thinke on the e things.
And there, the Apostles direction is followed: Whatsoever things Are true, whatsoever things Are honest, etc. think on the e things.
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2. The Tokens which concerne Gods mercie, are chiefely two. 1. When a Man feeles himselfe distressed with the Burthen of his Sinnes,
2. The Tokens which concern God's mercy, Are chiefly two. 1. When a Man feels himself distressed with the Burden of his Sins,
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or when he apprehendes the heauie displeasure of God in his Soule, for them:
or when he apprehends the heavy displeasure of God in his Soul, for them:
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And further, feeleth the neede he hath of Christ and therewith, gaspeth for the recouerie of Gods fauour, in the merrits of Christ,
And further, feeleth the need he hath of christ and therewith, gaspeth for the recovery of God's favour, in the merits of christ,
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and that aboue all other thinges in the world:
and that above all other things in the world:
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To all such, are most cordiall promises made, which can haue reference to none but to the Elect, as where Christ sayeth:
To all such, Are most cordial promises made, which can have Referente to none but to the Elect, as where christ Saith:
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If any man th••st, let him come to me and d•inke: If any man th••st, let him come to me and d•inke:
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He that bel eueth in me, (as sayeth the Scriptures) out of his •elly shall flow Riuers of Water of life. As where the Spirit sayeth: He that bel eueth in me, (as Saith the Scriptures) out of his •elly shall flow rivers of Water of life. As where the Spirit Saith:
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I will giue to h•m wh•• is a thirst, of the Well of the Water of ••e freely. I will give to h•m wh•• is a thirst, of the Well of the Water of ••e freely.
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Now if hee that thirsteth drinke of these Waters, marke what followeth: Now if he that Thirsteth drink of these Waters, mark what follows:
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Wh•soeuer drinketh of the VVate• that I shall giue him, shall neuer b• more a thirst: Wh•soeuer Drinketh of the VVate• that I shall give him, shall never b• more a thirst:
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But the VVater that I shall g•ue him, shall be, in time, a VVell of VVater springing vp vnto euerlasting life. But the VVater that I shall g•ue him, shall be, in time, a Well of VVater springing up unto everlasting life.
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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,
2. The second is a strange affection wrought in the heart by the Spirit of God, whereby a Man does so rate the righteousness of christ,
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as all other thinges vnder the Roofe of Heauen, are deemed but as Doung in comparison thereof:
as all other things under the Roof of Heaven, Are deemed but as Dung in comparison thereof:
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This minde was Paul in, where hee sayeth: I account all thinges but Doung, to gaine Christ Iesus.
This mind was Paul in, where he Saith: I account all things but Dung, to gain christ Iesus.
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And this affection, the Parable in the Ghospell poynteth at, vnder the similitude of the concealed Treasure, And this affection, the Parable in the Gospel pointeth At, under the similitude of the concealed Treasure,
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& the peereles Pearle for which the Euangelicall Merchant sold away his temporalles.
& the peerless Pearl for which the Evangelical Merchant sold away his temporals.
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Now euery one saigneth himselfe to be of this affection, and that he more esteemeth a droppe of Christes blood,
Now every one saigneth himself to be of this affection, and that he more esteems a drop of Christ's blood,
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then all the Kingdomes of the world:
then all the Kingdoms of the world:
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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,
when as the event shows the contrary, that this is but the smooth voice of Jacob, they Are spawned of the rough and hairy generation of Esau; more greedy of his brother Iacobs read Broth,
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then of his Father Isackes Blessing:
then of his Father Isaacs Blessing:
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Of the brood of the old Jsraelites, that more regarded their rancker and grosser diets, their Onions, Garlicke, Leekes,
Of the brood of the old Israelites, that more regarded their ranker and grosser diets, their Onions, Garlic, Leeks,
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and such pelfe, & the Flesh-pots of Aegipt; then the riches of C•naan, the Land of Promise.
and such pelf, & the Fleshpots of Egypt; then the riches of C•naan, the Land of Promise.
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Gergesi•s all the sort of them, more setting by their Swine, then by their Sauiour.Gergesi•s all the sort of them, more setting by their Swine, then by their Saviour.
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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:
Now to unmask such a disguised Hypocrite, there be two proper marks to discern this affection from the false. 1. The First is his love to a Christian, in that regard only that he is a Christian:
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for hee can not esteeme of Christ as he ought, that doth not in like sort esteeme of Christes members.
for he can not esteem of christ as he ought, that does not in like sort esteem of Christ's members.
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This is the Obseruation giuen vs by our Sauiour, where he sayth:
This is the Observation given us by our Saviour, where he say:
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He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward: He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward:
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and he that receiueth a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man.
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And it is the signe S. John telleth vs of, where he sayth;
And it is the Signen S. John Telleth us of, where he say;
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Hereby wee know that we are translated from death to life, because wee loue the Brethren: Hereby we know that we Are translated from death to life, Because we love the Brothers:
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that is, such as are members, because they are so.
that is, such as Are members, Because they Are so.
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2. The second marke is, their loue to the second comming of Christ either particularly by death,
2. The second mark is, their love to the second coming of christ either particularly by death,
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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;
or universally by the latter Judgement, to no other end, but to have a full fruition of christ, S. Paul makes this a mark of our adoption, where he say;
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The Crowne of righteousnesse is laide vp for all them that loue the appearing of Christ. The Crown of righteousness is laid up for all them that love the appearing of christ.
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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: The outward Token of our Adoption, is our New obedience, and conformity to God's Law in an holy Conversation, expressed by Saint John, where he Saith:
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Hereby we are sure that we know him, if we keepe his commandementes. Hereby we Are sure that we know him, if we keep his Commandments.
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Now we meane not such exact & absolute obedience, as the morall Law in the rigour thereof, looketh for at our handes;
Now we mean not such exact & absolute Obedience, as the moral Law in the rigour thereof, looks for At our hands;
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for then it should not betoken grace, but be the meanes of our damnation:
for then it should not betoken grace, but be the means of our damnation:
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But such obedience as in the fauourable acceptation of God, measuring a deede rather by the disposition of the doer,
But such Obedience as in the favourable acceptation of God, measuring a deed rather by the disposition of the doer,
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then by the perfection of it; goeth for currant pay:
then by the perfection of it; Goes for currant pay:
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Yet that we may not paye him Copper for good Coyne, this obedience must be thus qualified.
Yet that we may not pay him Copper for good Coin, this Obedience must be thus qualified.
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First, it must not come with paring Kniues to the Law of God, and cutte off and keepe such commaundements as they please,
First, it must not come with paring Knives to the Law of God, and Cut off and keep such Commandments as they please,
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and keepe a part behinde with A•amas, and S•phi•a, and diuide his worship, as the wrong Mother that pleaded before Salomo•, would haue the Childe deuided:
and keep a part behind with A•amas, and S•phi•a, and divide his worship, as the wrong Mother that pleaded before Salomo•, would have the Child divided:
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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:
He will have our Obedience to them all, or Else to none of them all. Herod could hear John Baptist willingly, and did reform many things by his means:
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And •udas had many good partes in him, as heereby appeareth, that he was content to leaue all,
And •udas had many good parts in him, as hereby appears, that he was content to leave all,
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and to follow Christ, and preached the Ghospell of the Kingdome in Jurie, aswell as the rest:
and to follow christ, and preached the Gospel of the Kingdom in Jury, aswell as the rest:
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Yet all this was to no purpose, for that the one would not obey the seuenth Commaundement, in leauing his Brother Phi•ips Wife;
Yet all this was to no purpose, for that the one would not obey the Seventh Commandment, in leaving his Brother Phi•ips Wife;
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and the other would not leaue his couetousnesse to dye for it.
and the other would not leave his covetousness to die for it.
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Entire and true obedience, doth stretch out it selfe to all the Commandementes, as Dauid sayth, I shall not be confounded, when I haue respect to all thy Commandementes.
Entire and true Obedience, does stretch out it self to all the commandments, as David say, I shall not be confounded, when I have respect to all thy commandments.
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Saint James condemneth him as guiltie of all, that is guiltie of one: Saint James Condemneth him as guilty of all, that is guilty of one:
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That is, our obedience to many Commandementes, is before God no obedience, but a flatte sinne,
That is, our Obedience to many commandments, is before God no Obedience, but a flat sin,
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if wittingly and willingly we leaue any one vndone. Hee that doth repent himselfe of one sinne truely, doth repent of all:
if wittingly and willingly we leave any one undone. He that does Repent himself of one sin truly, does Repent of all:
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and hee tha• liue• but in one knowne sinne, without repentance, whatsoeuer he pretend, indeed repentes of no sinne.
and he tha• liue• but in one known sin, without Repentance, whatsoever he pretend, indeed repentes of no sin.
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2. Secondly, this Obedience must dilate it selfe to the whole course of our life, after our conuersion and repentance:
2. Secondly, this obedience must dilate it self to the Whole course of our life, After our conversion and Repentance:
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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.
for we Are not to judge of a man by one or two good Deeds; but by the carriage of himself in the Whole course of his life.
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A man is, as his life is:
A man is, as his life is:
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They are not the slippes and salles that he hath by weaknesse of nature, that can preiudice his Election,
They Are not the slips and salles that he hath by weakness of nature, that can prejudice his Election,
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so he renueth his repentance for his new trespasses, & dwelleth not in sinne in a senselesse securitie.
so he Reneweth his Repentance for his new Trespasses, & dwells not in sin in a senseless security.
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3. Thirdly and lastly, this Obedience, must be from the whole man, as Regeneration the cause thereof, is through the whole man in Body, Soule, and Spirit.
3. Thirdly and lastly, this obedience, must be from the Whole man, as Regeneration the cause thereof, is through the Whole man in Body, Soul, and Spirit.
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Also, Obedience is the fruite of Loue; and Loue is from a pure Heart, a good Conscience, and Fayth vnfained.
Also, obedience is the fruit of Love; and Love is from a pure Heart, a good Conscience, and Faith unfeigned.
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Thus wee teach not that men must beleeue the forgiuenesse of their sinnes, while they lie,
Thus we teach not that men must believe the forgiveness of their Sins, while they lie,
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and liue in them, for that were altogeather to teach falsehood for trueth.
and live in them, for that were altogether to teach falsehood for truth.
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Hee that beleeues the Pardon of his sinnes by true Fayth, hath the spirit of God in him,
He that believes the Pardon of his Sins by true Faith, hath the Spirit of God in him,
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and a constant purpose not to sinne against God, If hee doe, it is against his minde;
and a constant purpose not to sin against God, If he do, it is against his mind;
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it is not hee that doth it, but the sinne that dwelleth in him, and his case standeth thus.
it is not he that does it, but the sin that dwells in him, and his case Stands thus.
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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.
He hath by his sin given a blow to his Conscience, weakened his Faith, bereaved himself of the Favour of God as much as in him is, made himself guilty of sin, and worthy of damnation.
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And God for his part, accordingly turnes the wonted signes of his Fauour, into signes of Anger and Displeasure;
And God for his part, accordingly turns the wonted Signs of his Favour, into Signs of Anger and Displeasure;
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and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the partie repent.
and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the party Repent.
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Wherefore heere is Answere to this Demaunde, How a man may be assured of his Adoption,
Wherefore Here is Answer to this Demand, How a man may be assured of his Adoption,
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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:
if he want the Testimony from Heaven, which is the Spirit of God. For as Fire is known by two properties, of the heat, of the Flame:
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Wee may know it to be Fire still, by the verie heate, though it affordeth no Flame,
we may know it to be Fire still, by the very heat, though it affords no Flame,
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So if a man hath not the Witnesse of Gods Spirit, by the Testimoniall of our Spirit, our sanctification;
So if a man hath not the Witness of God's Spirit, by the Testimonial of our Spirit, our sanctification;
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wee haue certificate not obscure of our Electiō.
we have certificate not Obscure of our Election.
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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,
If it shall further grow into question, How it is that After all our curious Inquisition, we find but few Signs of Sanctification in our selves? In this case they must have recourse to the least measure of Grace, which being but of the size of a Grain of Mustard seed,
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and but of the strength of a weake Infant, it is sufficient to engraffe them into Christ;
and but of the strength of a weak Infant, it is sufficient to engraff them into christ;
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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:
and Therefore they must not doubt of their Election Because they find their Faith feeble, and the effects of the Holy ghost faint within them:
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which I speake not to the end to lead men into securitie, & that they should content themselues with these small beginninges of Grace,
which I speak not to the end to led men into security, & that they should content themselves with these small beginnings of Grace,
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but onely to shew how any may assure themselues that they are at the least, Ba•es in Christ;
but only to show how any may assure themselves that they Are At the least, Ba•es in christ;
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adding this withall, that they which haue no more but these small beginninges, must be carefull to increase them, Q•ta non progre•i est regredi, Not to goe forward, is to goe backward.
adding this withal, that they which have no more but these small beginnings, must be careful to increase them, Q•ta non progre•i est regredi, Not to go forward, is to go backward.
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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,
Lastly, and what if the Christian soul as yet hath not found this little measure of Grace and hath no means in the world of assurance? He must not despair,
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but perswade himselfe in this, that though hee wantes assuraunce now, yet hee may haue the same hereafter.
but persuade himself in this, that though he Wants assurance now, yet he may have the same hereafter.
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No man may peremptorily conclude, and set downe, that himselfe, or any other is a Reprobate:
No man may peremptorily conclude, and Set down, that himself, or any other is a Reprobate:
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For Gods wayes are not as mans wayes, but h•e preferres such, often times as seeme greatest strangers and aliantes vnto him vnto his Kingdome,
For God's ways Are not as men ways, but h•e prefers such, often times as seem greatest Strangers and aliantes unto him unto his Kingdom,
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when he casteth out those whom the world esteemed Children of the Kingdome. So sayth our Sauiour:
when he Cast out those whom the world esteemed Children of the Kingdom. So say our Saviour:
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The ••b•cans and Harlots goe before you. The ••b•cans and Harlots go before you.
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And the Parable telleth vs, how, Ma•y an one is called at the eleuenth houre, as it appeareth by the example of the remorsed Theefe vpon the Crosse.
And the Parable Telleth us, how, Ma•y an one is called At the Eleventh hour, as it appears by the Exampl of the remorsed Thief upon the Cross.
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But in the meane while be we perswaded, to heare the Word of God, and to receiue the Sacramentes:
But in the mean while be we persuaded, to hear the Word of God, and to receive the Sacraments:
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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,
For by our care in coming to the lords Vineyard, and conversing about the Winepress, we shall find that comfortable Wine of God's Grace,
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as shall serue to make glad the heart of man.
as shall serve to make glad the heart of man.
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When sicknesse and death assaulteth vs, the very chosen of God must prepare themselues to temptations, the Deuill then bestirring himselfe all he may,
When sickness and death assaulteth us, the very chosen of God must prepare themselves to temptations, the devil then bestirring himself all he may,
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and sitting our soules to the coursest branne, as curiously as euer L••an did ransacke Iacobs stuffe:
and sitting our Souls to the Coursest bran, as curiously as ever L••an did ransack Iacobs stuff:
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And few there be that can iudge of these terrors of temptations, but such an one as can say, Quarum pars magnafi••. Now when men lay thus in darknesse and in the region and shadow of death,
And few there be that can judge of these terrors of temptations, but such an one as can say, Whom pars magnafi••. Now when men lay thus in darkness and in the region and shadow of death,
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vnlesse God should from Heauen with a gracious aspect, looke vpon them in the face of his Annoynted,
unless God should from Heaven with a gracious aspect, look upon them in the face of his Anointed,
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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.
and stream down unto them in this life, Some lightsome beams of his love in christ, by the operation of his holy Spirit, it would be very hard with the best of them all.
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Finally, as euery one of the Elect, in this life, is made certaine of his Election, ascertained thereof by the meanes aboue mentioned:
Finally, as every one of the Elect, in this life, is made certain of his Election, ascertained thereof by the means above mentioned:
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so a due time by God is determined for the same, tearmed in holy Scriptures, The Acceptable time: the day of Saluation: The time of our Ʋisitation:
so a due time by God is determined for the same, termed in holy Scriptures, The Acceptable time: the day of Salvation: The time of our Ʋisitation:
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Before which time of our blessed Vocation, we neuer are perswaded, or once thinke of our Saluation:
Before which time of our blessed Vocation, we never Are persuaded, or once think of our Salvation:
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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.
as we see in the Examples of Matthew, wholly betaking himself to his Toll-house: as in Paul, before his conversion, when he was a Saul, and vexed the Congregation: and in many such.
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Againe, many after the time of their Calling, are not by and by made certaine of their Election:
Again, many After the time of their Calling, Are not by and by made certain of their Election:
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but to some sooner, to some later, is this Grace afforded.
but to Some sooner, to Some later, is this Grace afforded.
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A Christian soule often seeketh after this comfort in his Bedde by Prayers, and findeth it not;
A Christian soul often seeks After this Comfort in his Bed by Prayers, and finds it not;
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as the Spouse the Church did her Bridegroome in the 3. of the Canticles, In my Be•de by night, J sought him that my soule I•nea;
as the Spouse the Church did her Bridegroom in the 3. of the Canticles, In my Be•de by night, J sought him that my soul I•nea;
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J sought him, but I found him not. J sought him, but I found him not.
pns11 vvd pno31, cc-acp pns11 vvd pno31 xx.
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Hee intreateth the counsaile and comfort of his friendes, and the helpe of their holy prayers; and yet found him not:
He intreateth the counsel and Comfort of his Friends, and the help of their holy Prayers; and yet found him not:
pns31 vvz dt n1 cc n1 pp-f po31 n2, cc dt n1 pp-f po32 j n2; cc av vvd pno31 xx:
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The complaint the Spouse maketh in the same place. Hee resorteth to the Godly Preachers of the word, and yet speedeth not:
The complaint the Spouse makes in the same place. He resorteth to the Godly Preachers of the word, and yet speedeth not:
dt n1 dt n1 vvz p-acp dt d n1. pns31 vvz p-acp dt j n2 pp-f dt n1, cc av vvz xx:
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903
which was still the said Churches case. which was still the said Churches case.
r-crq vbds av dt j-vvn ng1 n1.
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Lastly, when all helpe and hepes fayled her, the Bridegrome came, Adiutor in opportunita•bus, An helper in the needfull time of trouble:
Lastly, when all help and hepes failed her, the Bridegroom Come, Adiutor in opportunita•bus, an helper in the needful time of trouble:
ord, c-crq d n1 cc n2 vvd pno31, dt n1 vvd, np1 p-acp fw-la, dt n1 p-acp dt j n1 pp-f n1:
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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,
he Come on his own accord, as he hath so done to diverse in the like case. 1. Then Faith Takes up as it were a new life, grows into heart,
pns31 vvd p-acp po31 d n1, c-acp pns31 vhz av vdn p-acp j p-acp dt j n1. crd av n1 vvz a-acp c-acp pn31 vbdr dt j n1, vvz p-acp n1,
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& taketh hold on Christ. 2. Then hath the Soule very nigh societie, and coniunction with GOD.
& Takes hold on christ. 2. Then hath the Soul very High society, and conjunction with GOD.
cc vvz n1 p-acp np1. crd av vhz dt n1 av av-j n1, cc n1 p-acp np1.
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3. Then commeth ioy in the Holy ghost, and peace of Conscience, as a sweete sleepe commeth on a wearisome body, and watereth all the partes of the body with his refreshing deawe. 4. Then is the Heart lifted vp to Heauen with holy thoughtes, and Prayers, which mount vpward as Pillars of Smoake, pleasant as perfumed with Myrrhe and Incense. 5. Then is it rauished, 3. Then comes joy in the Holy ghost, and peace of Conscience, as a sweet sleep comes on a wearisome body, and Waters all the parts of the body with his refreshing dew. 4. Then is the Heart lifted up to Heaven with holy thoughts, and Prayers, which mount upward as Pillars of Smoke, pleasant as perfumed with Myrrh and Incense. 5. Then is it ravished,
crd av vvz n1 p-acp dt j n1, cc n1 pp-f n1, c-acp dt j n1 vvz p-acp dt j n1, cc vvz d dt n2 pp-f dt n1 p-acp po31 j-vvg n1. crd av vbz dt n1 vvd a-acp p-acp n1 p-acp j n2, cc n2, r-crq vvb av-j p-acp n2 pp-f n1, j c-acp vvn p-acp n1 cc n1. crd av vbz pn31 vvn,
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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.
and out of it self, in the muze and meditation of his glorious condition in the Heavenly Kingdom. 6. Then it endeavoreth to persuade Others to Consider of the Glory of christ, and of his Kingdom.
cc av pp-f pn31 n1, p-acp dt vvi cc n1 pp-f po31 j n1 p-acp dt j n1. crd cs pn31 vvz pc-acp vvi n2-jn p-acp vvi pp-f dt n1 pp-f np1, cc pp-f po31 n1.
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7. After all these, Christ reuealeth to his Seruant, the happinesse of his estate in this life, 7. After all these, christ Revealeth to his Servant, the happiness of his estate in this life,
crd p-acp d d, np1 vvz p-acp po31 n1, dt n1 pp-f po31 n1 p-acp d n1,
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and the other more plainely & openly then euer he did before;
and the other more plainly & openly then ever he did before;
cc dt j-jn n1 av-j cc av-j av av pns31 vdd a-acp;
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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. and gives him a sighed of such Graces and Benefits, as he hath bestowed on him. 8. The Christian presents his Prayers to christ, that he would breath and blow upon him with his Spirit, that so he might bring forth such fruits as he hath, of thankfulness to the Lord.
cc vvz pno31 dt n1 pp-f d n2 cc n2, c-acp pns31 vhz vvn p-acp pno31. crd dt njp vvz po31 n2 p-acp np1, cst pns31 vmd vvi cc vvi p-acp pno31 p-acp po31 n1, cst av pns31 vmd vvi av d n2 c-acp pns31 vhz, pp-f n1 p-acp dt n1.
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Lastly, Christ yeeldeth to all we pray for, and giueth vs our heartes desire; and doth not denie vs the request of our lippes.
Lastly, christ yields to all we pray for, and gives us our hearts desire; and does not deny us the request of our lips.
ord, np1 vvz p-acp d pns12 vvb p-acp, cc vvz pno12 po12 n2 vvb; cc vdz xx vvi pno12 dt n1 pp-f po12 n2.
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Now for th•se, and all other his Graces and Blessinges bestowed vpon vs;
Now for th•se, and all other his Graces and Blessings bestowed upon us;
av p-acp n1, cc d n-jn po31 n2 cc n2 vvn p-acp pno12;
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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.
to him, with his blessed Son, and Holy Spirit, three Persons, one Eternal and everliving GOD, be ascribed all Praise, Power, and Glory, now and ever. Amen. FINIS.
p-acp pno31, p-acp po31 j-vvn n1, cc j n1, crd n2, crd j cc j np1, vbb vvn d n1, n1, cc n1, av cc av. uh-n. fw-la.
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