THE WAY TO HEAVEN IN A Sermon deliuered at Saint Maries Spittle on Wednesday in Easter weeke the 27. of March 1611. By SAMVEL GARDINER Doctor of Diuinitie Imprinted at London by W. W. for THOMAS MAN 1611. TO THE RIGHT HONORABLE THE VERTVous Lady JANE Lady BARKLEY wife to HENRY Lord BARKLEY SAMVEL GARDINER Consecrateth this his Sermon in testification of his dutifull affections ROM 8.16 The same Spirit beareth witnesse with our Spirit that we are the children of God HAuing lately handled among you the doctrine of the certaintie of our Election I hold it fitte now to open the veine of these two Questions naturally incident vnto the former Argument 1. Whether a man may know his particular Election 2. How it may be knowne This Scripture that teacheth how it may be knowne plainely insinuateth that it may be knowne How it may be knowne it is heere told vs the mouth of two witnesses the best that is in Heauen The Spirit of God 1. Cor. 2.10 which searcheth all thinges yea the deepe thinges of God 2. The best that is in Earth The Spirit of man 1. Cor. 2. â—1 that onely knoweth the thinges of man within him reuealing it vnto vs. By these degrees as by the Staues of Iacobs Ladder we ascend vp to this sacred counsaile of his Sanctuarie Our owne Spirit is our Heart and Conscience sanctified in the sprinkling of the Blood of Christ The Spirit of God is ioyned by God vnto it to helpe our infirmities Our Spirit testifieth morally of our Adoption by sanctification and the fruites thereof The Spirit of God witnesseth an other way that is by the absolute certaintie of Fayth declaring and applying the Promises of God Foure maner of wayes may one be said to be the Child of God 1. By naturall or essentiall Generation in this sense Christ Iesus is the onely Sonne of God begotten of the substaunce of his Father before all worldes 2. By the grace of Hypostaticall vnion with the naturall Sonne of God thus Christ as man is the Sonne of God and the borne Sonne of God 3. By grace of Election as they that are elected and put apart to this to be Sonnes and so ioynt heyres with Christ in his Kingdome in this meaning Christ is sayd to haue died Iohn 11.52 To gather togeather in one the children of God that were scattered that is the Elect not as yet regenerated 4. By grace of Regeneration according to the saying of Christ to Nicodemus Iohn 3.5 Except a man be borne againe of the Spirit hee can not enter into the kingdome of God Heere to be the Child of God is to be Predestinated into the Adoption of his Children Ephes 1.5 Who hath Predestinated vs to be adopted through Jesus Christ in himselfe Next to be made actually indeed the Child of God through Fayth As many as receiued him Ioh. 1 1â— to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his name Finally by the same Spirit to be regenerated into the child of God and to put on the nature of the Sonne of God Christ Iesus or to put on Christ Iesus himselfe according to the Apostles phrase of speach Put on the new man Ephes 4.24 which after God is created vnto righteousnesse and true holinessâ— Now the Priuiledges are royall annexed by God to those whom he hath thus Adopted his Children They are the Lords Heyres apparant it is the consequent the Apostle maketh 1. If we be Children Rom. 8.17 we be also Heyres euen the Heyres of God 2. Fellow-heyres with Christ so are they surnamed in the same place Heyres annexed with Christ Rom. 8.17 3. Yea Kinges at all degrees so the spirit speaketh euidently Reuel 1.6 And made vs Kinges and Priestes euen to God his Father 4. All their Afflictions Wantes Offences are but probations and fatherly Corrections layde vpoÌ„ them for their good as it is written We know that all thinges worke togeather for the best Rom. 8.28 vnto them that love God 5. They haue a coÌ„maunding imperial power ouer all creatures yet so as in this life they haue but Jus adrem Right to the thing In the fift that is to come they shall haue Jus in re Right and ful state in the verie thing it selfe world life death thinges present thinges to come euen all are yours â—â—b 27. Thou madest him litle inferiour to the Angels thou crownest him with Glory and Honour and hast set him aboue the workes of thine handes â—is 8. Thou hast put all things in subiection vnder his feete 6. Lastly the very Angels are Officers at hand to giue attendaunce vnto them and to watch ouer their good Ieb 1.4 Are they not all ministring Spirites sent foorth to minister for their sakes which shall be heyres of saluation Whereto answereth this part of Psalmodie Psal 34.7 The Angell of the Lord pitcheth round about them that feare him and deliuereth them Hereupon let me speake in the language of Dauid Seemeth it a small thing that I be Sonne in law to a King sithence I am poore and of no reputation So seemeth it a small thing to vs to be adopted into the Children of God beeing Wormes 1. Ioh. 3.1 and no Men Behold what loue the Father hath giuen vs that wee should be called the Sonnes of God It was a part of high honour done to our forefathers Hebr. 11.16 Abraham Izaac Iacob that God was not ashamed to be called their God No lesse honour is performed to vs that hee is our God and wee his people hee our Father and wee his Children Now the Spirit of God while it inwardly witnesseth to our Spirit that is to our Mindes by illuminating them by the Sun-beames of his Grace that wee are the Children of God hee doth plainely and openly reueale to vs that we were from all eternitie Adopted into his Son-ship For they are not by Fayth the Children of God neither are they regenerated into the Children of God or haue put on Christ who haue not first been Predestinated vnto this Adoption And heere now come our first Question in place to be ventilated and decided whether a man may know his particuler Election The Papistes say no without suggestion of speciall reuelation A verie erroneous and absurd assertion easily checked by Scriptures and Reasons By Scriptures as by the words of Christ to his Disciples Luk. 10.20 Reioyce that your Names are written in Heauen But Ignotâ— nulla cupido no man reioyceth in a thing either vnknowne or vncertaine vnto him By this Precept of Peter Giue diligence 2 Pet. 1.10 to make your election sure Now herein what would all our diligence doe good if it could not be made sure Lastly in this perswasion of S. Paul to the Corinthians Prooue your selues 2. Cor. 13.5 whether yee be in the fayth or not Know yee not your owne selus how that Josues
he sheweth the force of his Fayth yet what litle sense he had of Gods mercie when hee so spake may appeare by that hee sayth immediatly after vers 24. Wherefore hidest thou thy face and takest mee for thine enimie The Christian sometimes feeleth Fayth and sometimes feeleth none that is at that time when God first calleth him and in the time of temptation Heere a man may marueyle how one may be a Christian who hath no grace or goodnesse in himselfe But it is no marueile for it is with him as it is with an Infant and young Child who albeit yet hee hath not vse of reason yet is a creature reasonable A man that is in a swonde hath no sense of life yet is he not dead Fayth beleeueth the Promises of God yea when we feele the contrarie and in one contrarie beleeueth an other When we feele our sinnes wee beleeue our Iustification When we feele our wretchednesse we beleeue our Blessednesse When we see nothing but eternall death before our eyes it maketh vs beleeue our euerlasting life When we apprehend Gods anger and feele him our enemie it maketh vs to take hold of his louing kindnesse and to put our trust in his fatherly goodnesse When Christ was forsaken of God yet then hee called him his owne God My God my God 8. An other of their Obiections standeth thus There be many sinnes vnknowne to vs and so also vncertaine whether they be pardoned vnto vs. I answere that they ground vpon a foundation that will fayle them For that a man can not be assured of the Pardon of his sinnes though some of them be vnknowne is a false ground I make it plaine thus It is in the case of Faith as it is in that of Repentance But there may be true Repentance of sinnes that are vnknowne God will haue a particular repentance for particular knowen sinnes but where they are hidden and vnknowne to vs hee taketh in good part at our handes a more broad and generall Repentance Of this we haue example in Dauid where he sayth Who can tell how oft hee offendeth Psal 19.12 O cleanse thou mee from my secret faultes Were it not thus we were in wofull case for neither Dauid nor any one else might be saued For though Dauids repentaunce of his knowne sinnes of Murder and Adulterie appeareth vnto vs yet wee finde it not in his Historie or else where in holy Writte that he particulerly repented his poligamie his multiplicitie of Wiues and Concubines which in all probabilitie with the custome of the times he drunke vp as men doe Wine out of Bowles with all facilitie and so in the common reputation that it had that it was no sinne at all it is likely enough of that he repented not at all especially while he considered the superemmencie of his person that he was a King and by that had as good priuiledge and a libertie for this as any common person yet because Scripture determineth him a man chosen of God a partie saued it is peremptorily concluded that this sinne is pardoned Therefore when God pardons the knowne sinnes of man whereof they doe in particuler repent hee doth withall pardon the rest that are vnknowne It is vndeniable Diuinitie that hee that certainely and truely knoweth that but one sinne is pardoned him hee hath before God all his sinnes pardoned him whether knowne or vnknowne wherefore the ignoraunce of certaine sinnes cannot preiudice an vnfallible assurance of the pardon of them all and of his owne saluation 9. Moreouer whereas it is thus obiected vnto vs that this proposition of ours is not of the nature of an Article of our Fayth to be so carryed away hand-smooth as that and therefore that it can not perswade vs as that I answere that the partie that will be saued must as steadfastly beleeue his Saluation as the Articles of the Creeâ—e Because the Promise of life and the Commaundement to beleeue it and apply it to our selues are indiuidually conioyned and can not be deuided Fayth speaketh in the phrase of Dauid J am thine O saue mee Psal 119. And it pronounceth as Paul doth Rom. 8.38 J am perswaded that neither Life or Death neither Angels Principalities or Powers or thinges present or thinges to come are euer able to seperate me from the loue of God which is in Christ Jesu our Lord. It talketh as the Spouse in the Canticles in effect Cantic 8.6 in this zealous affect Loue is strong as death Jealousie is cruell as the Graue The Coales thereof are fierie Coales and a vehement flame Much Water can not quench Loue neither can the Floods drowne it If a man should giue all the substaunce of his house for Loue they would greatly contemne it Two thinges are required of vs to beleeue truly First to vnderstand a thing Secondly to giue our consent vnto it as vnto that which is true Therefore Fayth is called Tota copulatiua and therefore hee that denieth but one poynt of Fayth maketh hanocke of them altogeather Againe to beleeue is one thing to beleeue in this or that is an other thing and it containeth three actions of the person beleeuing 1. To know the thing 2. To acknowledge it 3. To haue trust in it So that this knowledge is not naked and generall For the Diuels haue such knowledge but it is more speciall by which wee know God not onely to be God but to be my God whereby I put my confidence in him 2. Secondly I answere that this Fayth whereby we are to beleeue our owne saluation to consider of it in the proper and true nature of it is as certaine as that whereby we beleeue the Articles of Fayth For whatsoeuer wee pray for according to Gods will that wee are aswell to beleeue that wee shall obtaine as we doe beleeue the Articles of the Fayth This is flatte by that which Christ sayth Marc. 11.24 Whatsoeuer yee desire when yee pray beleeue that yee shall haue it and it shall be done vnto you But wee put vp our Prayers for the remission of our sinnes and for life euerlasting And therefore lay hold vpon the certaintie thereof as vpon the Article of our Christian Fayth If God should particulerly say to thee or mee John or Peter beleeue in mee and thou shalt be saued should not this commaundement be as forcible a binder as any Article of our Fayth But the Minister lawfully called in the name of God when hee preacheth Gods word it is all one as if God should speake from Heauen particularly vnto him and make promise vnto him of eternall life for wee are in legatiue commission from God to runne vpon this his arrant vnto you according to that Saint Paul sayth Now then are we Ambassadours for Christ 2. Cor. 5.20 as though God did beseech you through vs wee pray you in Christes stead that yee be reconciled to God Heb. 4.16 We come to the â—h one of Grace in the
of Leuiathan and display their Banners of Hostilitie against vs 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 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 Heere commeth in the eight effect of Predestination Jnuocation on the name of God that by his right hand and holy arme wee may haue the victorie For this is the propertie of the Spirit which the Elect haue to prouoke them to pray 〈◊〉 â— 16 Wee know not how to pray but the spirit it selfe maketh request for vs with sighes which cannot be expressed Gal 4.6 And because wee are Sonnes God hath sent foorth the Spirit of his Sonne into your heartes which cryeth Abba Psal 50.15 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 Peâ—â—ence and perpetuall compunction for our dayly and deadly sinnes an vnwearisome wish of proceeding in Pietie so as in this respect onely wee desire our dissolution to be with Christ that the end of our life might make an end of the life of sinne That this is incident to all the Elect the Apostle thus speaking in the name of all the Elect vnto vs thus witnesseth O wretched man that J am Rom. 7.24 Phil. 1.23 who shall deliuer mee from the body of this death As in this wish that else where he maketh I desire to be dissolued and to be with Christ. 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 and to perfect and consummate his Kingdome That this is the Godly minde of the Elect Saint â— a l teacheth vs where hee telleth vs of them 2. Tim. 4.8 That they loue his glorious comming This is the Resâ—râ—â—bilis Eccho that Saint John giueth Apo. 22.17 20. answere the voice of the Bride-groome and Spouse Mat. 6.10 Euen so come Lord Jesus It is the poynt of Prayer Christ teacheth vs in his prescribed coppie of Prayer Psal 50.15 Thy Kingdome come 11. Now because such as pray thus vnto God are also heard according to his word of promise vnto them Rom. 5.3 Thou shalt call vpon me in the time of trouble and I will heare thee Hence is it manifest that the eleuenth effect of predestination is our Comfort and Ioy that wee haue in tribulations thus described by Saint Paul Rom. 8.28 Wee reioyce in tribulations Knowing that tribulation bringeth forth patience And so a recouerie of our selues and a new life So that it falleth out to the best come what can come to those that are Elect For the Elect albeit they yeeld sometimes in the playne field in their Spirituall skirmish yet because by and by they haue helpe from Heauen of Christ they arise with great Spirits and they runne the Battle against Sinne and Sathan and all the vnited troopes of Temptations of Hostile affections continuing the Warres till they haue wonne the Fielde as certaine in themselues of the Conquest and the Crowne 12. This certaintie is the twelfe testimonie of our predestination to all felicitie common to all the companie of the Elect this is the consequent and conclusion of the Apostle What shall wee say to these things Math. 24.24 Jf God be on our side who can be against vs And hence is it that the Lord Iesus giueth vs this comfort that not by the comming of Antichrist himselfe and all his illusions the Elect can be illuded 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 and a desire to set out Gods glorie 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 But now if the testimonie of Gods spirit hath not such strength and vertue in the Elect as to secure them in this case then may they iudge of their Election by that other effect of the Holy ghost in our Spirites namely Sanctification as wee vse to iudge by Heate that there is Fire when we can not see the Flame it selfe Our Spirit performeth testimonie two wayes to our certaine Election 1. By inward Tokens in it selfe 2. By outward Fruites The inward Tokens are of two sortes 1. Such as respect our Sinnes 2. Such as respect the Mercie of God in Christ The first are in respect of sinnes past present or to come The signe in the Spirit which concerneth sinnes past is godly sorrow which is a pricking in the heart caused by an inward feeling of Gods wrath 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 theÌ„ 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 This sorrow is in some more in some lesse God out of his wisedome laying out to euery one his portion best fitting with his condition and sufficient to saluation in the least proportion as a Pinne or Needle serueth sometimes to let out the corruption of a running soare aswell as a Knife and Launcer 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 Betweene these two enemies there is no equalitie but the Flesh sometimes in meaâ—ure exceedeth the Spirit 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 Rom. 8.23 For heere wee receiue but the First fruites of the Spirit Wee may not looke for the fulnesse thereof before the life to come yet the efficacie and power of the Spirit is so great 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 and euer after languisheth and pineth away and therefore it fighteth but as a maymed Souldier and the Spirit is continually strengthned and confirmed by the Spirit of God And it is aâ—il and Iouial and the vertue thereof is like Muske one graine whereof is more fragrant and redolent then many ounces of other Spices and Confections 3. The Token that respect
us Felix singeth the same songe with the former Sâ—â—uâ— spe futurae resurrectioâ—is Wee are secure vnder hope of the Resurrection to come Cornelius Cornelius Bitontius in cap. 8. an Rom. Bishop of Bitonto one of their owne side speaketh loudly and liberally for vs in this wise Qui in Christo Iesu sunt nihil habent vnde timere debent 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 Antonius Maâ—â—â—â—â—us Anton. Mariâ— in the Chapter holden at Trent durst stand foorth and preach not onely of the doctrine of the certaintie of Saluation but also of our securitie therein speaking in this wise Ab operum nostroruÌ„ gloria auersi in illius patris elementia et voluntate et in perpetuum conquâ—escamus Item indubitationis labirintho non errant qui per Christum adepti sunt IustitiaÌ„ sed in sâ—curitate mentis in pace consâ—ientiae in laetitia cordis audent dicere Abha pater 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 Also they erre not in the maze of mistrust who haue obteined righteousnesse through Christ but they date boldly say in the securitie of Minde peace of Conscience ioy of Heart Abâ—a Father The same Doctor in the same Councell Concil Trident Act 1. Anno. 1546. was thus peremptorie in this poynt protesting of his owne Fayth herein on this wise Si Caelum ruat si Terra euanesâ—at si Orbis dissoluatur praeceps ego in eum erectus ero si Angelus de caelo aliud mihi persuadâ—re contendat dicam illi mathema O faelicem Christiam pâ—ctâ—â—is fiduciaâ— Though Heauen should passe away the Earth consume to nothing and the whole World should be dissolued I shall erect my selfe towardes him And though an Angelicall Doctor from heauen should goe about to perswade me otherwise I should tell to his head that he is accursed O the happie assurance of a Christian soule â—e Oratione The very Tâ—â—â—â—entine Catechisme thus speaketh in our cause Fides est quae preces fundit preces facit vt omni dubitatione sublata stabilis aâ— sâ—rma sâ—t fides It is Fayth that powreth out Praiers conceiueth Praiers that all distrust remooued our Fayth might be firme and stable Some of the best of the bunch of Papiâ—tes doe preach and publish this true certaintie and holy securitie that wee speake of At Treâ—â— this cause hath been throughly canâ—ased not by vollie of wordes but by volumes of Bookes Catharâ—â—us is our Champion against Dâ—minicus Soto in which Booke of his he telleth vs how the Schoolemen are diuided in this Doctrine how they preferre their owne Reasons and their vaine Philosophie before the holy Scriptures and so turne aside out of the right way They distaste these wordes of Securitie and Certaintie but they should rellise them the better if they would beare in minde this text out of Jsaiah Isai 32.17 The worke of righteousnesâ—e shal be peace euen the worke of Iustice and quietnesse and assuraunce for euer They are tearmes the Fathers commonly take vp as in the precedent instances you haue heard Cyprian Cyp. de mortalit serm 4. admireth we should otherwise speake or thinke where he saith â—t tu dubitas eâ— flactuas Hoâ— est Deum omnino non noscere Hoc est Christum credentium magistrum peccato incredulitatis â—ffendere Hâ—c est in Eâ—clesia construtum fidem in domo fiâ—ey non â—aâ—erâ— 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 This is to be in the Church and to denie the Fayth in the very House of Fayth 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 Incredulitie betweene times will assault euery man when his Fayth is at the best the sensuall part of man euer coueting against the Spirit 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 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 yea though almost brought to vtter desperation the very brimme and introduction into the Hell of the damned then God seemeth to stand a farre off and to hide him selfe in the needfull time of trouble to stop his eares with Waxe and not to heare vs though we make many Prayers 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 and so wee conclude this first Question 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 Blessed be God that hath shewed 〈◊〉 so great kindnesse in a strong citie That hath seâ— vs in this inuincible fortresse of Fayth so that we may cast out our Gantlet and prouoke all our enemies to the field and to the foyle so that neither Life nor Death neither Principalities nor Powers thinges present nor things to come 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 How our particular Election may be knowne 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 and then to come downe and to come into our selues But we disclaime this course as pernicious perilous God hauing drawne Curtaines of blacke Cloudes and Darknes ouer his Tabernacle round about him Bernar. serm 31. in Cantica Ad Deum accedendum non â—â—â—uenduâ— Wee may come to God but not Concitate câ—â—â—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 This is the way chalked out vnto vs which we may safely walke which teacheth vs by tokens in our selues to gather what was the eternall Counsaile of God touching our saluation These tokens are two not taken from the Primitiue causes of our Election but rather from the latter effectes thereof 1. The testimonie of Gods Spirit 2. The workes of our SanctificatioÌ„ This is proofe enough in Law For the Law hath spoken it In the mouthes of two or three Witnesses shall euery thing be confirmed 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
are more forcible in some more infirme 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 Wherefore we say that such as are Elected to this end are therewithall Predestinated vnto the meanes that tend to this end For Predestination is not onely of the end but also of the meanes that serue therevnto All as well the end as the meanes are the effectes of Predestination Wherefore rightly saith Saint Augustine August Praedistinatio est praeparatio beneficiorii D j quibus certâ—ssine liberantur quicunque theâ—antur Predestination is a preparation of the benefites of God by which they are most certainely deliuered whosoeuer are deliuered 1. The first Gift of God the effect of Predestination is Christ Iesus with his Obedience Merites Death Resurrection Glorie as hee is ordained Mediator betweene the Father and vs and the head of all the Elect and so the Head Fountaine of all the manifold Graces of God from the flowing streame of his free Predestination powred vpon vs 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 Wherfore Christ being the formost effect of Election hee is the cause of all the rest from whom 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 Ephes 1.4 layeth vs downe these Lessons 1. That we are Chosen in Christ vers 5. as it were in the head that wee should be his members 2. That hee hath Predestinated vs to Adoption filiation but wee are adopted into this Son-ship in Christ Gal. 4 6. the first borne of manie Brethren 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 3. vers 6. That we are made freely accepted to God in Christ his beloued 4. That in the same Christ vers 7. we haue our RedemptioÌ„ through his Blood of the euerlasting Couenant euen the forgiuenesse of our sinnes as all Wisedome and Vnderstanding beside 5. Finally that all thinges in him vers 8. are reconciled togeather as well the thinges in Heauen Gal. 4 10. as the thinges that are in Earth Summarily the Apostle there as in other sundry places teacheth that whatsoeuer good thinges we haue receiued or are to receiue from the first to the last from our eternall Election to our future Glorification wee haue and shall haue them onely in Christ and by Christ in whom wee hold them all in Capite from him Whosoeuer therefore are chosen of God to life euerlasting beside that they are chosen in Christ they are Predestinated vnto Christ that is to the vnion and communion of Christ so that by him it is of necessitie we attaine all other thinges 2. The second Benefite of God and effect of our Election is our effectuall Vocation to Christ and his Gospell by which the Elect onely are called because it is performed 2. Tim. 1.9 According to his owne purpose grace which is giuen to vs in Christ. The outward calling is common with the rest with the verie Rebrobates according to this Aphorisme of our Sauiour Many are called Ioh. 8.47 But few are chosen But the inward true calling by which the vnderstanding is enlightned with the sauing knowledge of God the will is inclined to the will of God is the peculiar of the part predestinate This vocation effectuall is discerned by the verie effects thereof Whereof two are immediate 1. The heartie hearing of Gods word togeather with the vnderstanding therof coupled consorted with constancie cheerefulnesse 2. A serious and sure fayth affiance that we haue in the same Hence is it Ioh. 8.47 that is saide by our Sauiour Hee that is of God that is to meane by election and effectuall vacation heareth Gods word that is willingly cheerefully and continually Yee therefore heare it not because ye are not of God 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 as Prayer the consideration of his Miracles the admonition of Friendes the interposition of afflictions the inward inspiration of his Spirit Justinus Martyr as witnesseth Eusebius Euseb Lib. 4. 8. was won to the sayth by the regard he had to the rage of Tyrants Aug. Confess Lib. 3. Cap. 4. and to the patient suffrings of the Saintes 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 That Booke turned my minde and turned my Prayers vnto thee O Lord my God God in mollifying our Heartes Or any other thing of that nature and conuerting vs doth as hee that would soften the Waxe that is hard to make it apt to take an impression 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 and then bringeth it to the Stampe or Presse and if none of these will doe it good then he medleth no more with it 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 First he taketh vs as it were into his hands rubbing and stroaking vs with the memoriall of his Benefites 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 If none of these callinges will make vs come to him hee then casteth all such sinners into Hell 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 He calleth by his Word such as are of age wherfore it is said to the Church of Laodiceaâ— Behold I stand at the doore and knocke if any man shall heare my voyce Apoc. 3. and open the doore I will come in to him and suppe with him and hee with mee wherfore Christ saith If any man loueth me and keepeth my wordes Ioh. 14. my Father shall loue him and we will come and abide with him But withal he chiefly worketh our Vocation by his inward inspiration by the which the Father draweth by the Spirit them that
sinne to come is a care to preuent it Saint John maketh this marke of Gods Children where he sayeth He that is borne of God sinneth not 1. Ioh. 5.18 bâ—t keepeth himselfe that the wicked one touch him not And this care extendeth it selfe not onely to the well disposing of the outward actions but also to the good rule of the verie thoughtes of the heart For where the word of God worketh there 2. Cor. 10.5 Euery thought is brought into captiuitie to the obedience of Christ And there the Apostles direction is followed Phil. 4.8 Whatsoeuer things are true whatsoeuer things are honest c. thinke on the e things 2. The Tokens which concerne Gods mercie are chiefely two 1. When a Man feeles himselfe distressed with the Burthen of his Sinnes or when he apprehendes the heauie displeasure of God in his Soule for them And further feeleth the neede he hath of Christ and therewith gaspeth for the recouerie of Gods fauour in the merrits of Christ and that aboue all other thinges in the world To all such are most cordiall promises made which can haue reference to none but to the Elect as where Christ sayeth If any man thâ—â—st let him come to me and dâ—inke Ioh. 7.37 He that bel eueth in me as sayeth the Scriptures out of his â—elly shall flow Riuers of Water of life As where the Spirit sayeth I will giue to hâ—m whâ—â— is a thirst of the Well of the Water of â—â—e freely Reuel 21.6 Now if hee that thirsteth drinke of these Waters marke what followeth Whâ—soeuer drinketh of the VVateâ— that I shall giue him Ioh. 4.14 shall neuer bâ— more a thirst But the VVater that I shall gâ—ue him shall be in time a VVell of VVater springing vp vnto euerlasting life 2. The second is a strange affection wrought in the heart by the Spirit of God whereby a Man doth so rate the righteousnesse of Christ as all other thinges vnder the Roofe of Heauen are deemed but as Doung in comparison thereof This minde was Paul in where hee sayeth I account all thinges but Doung to gaine Christ Iesus Phil 3.8 And this affection the Parable in the Ghospell poynteth at Math. 13.44 vnder the similitude of the concealed Treasure the peereles Pearle for which the Euangelicall Merchant sold away his temporalles Now euery one saigneth himselfe to be of this affection and that he more esteemeth a droppe of Christes blood then all the Kingdomes of the world when as the euent sheweth the contrarie that this is but the smooth voyce of Jacob they are spawned of the rough and hairie generation of Esau more greedie of his brother Iacobs red Broth then of his Father Isackes Blessing Of the brood of the old Jsraelites that more regarded their rancker and grosser diets their Onions Garlicke Leekes and such pelfe the Flesh-pots of Aegipt then the riches of Câ—naan the Land of Promise Gergesiâ—s all the sort of them more setting by their Swine then by their Sauiour Now to vnmaske such a disguised Hipocrite there be two proper markes to discerne this affection from the false 1. The first is his loue to a Christian in that regard onely that hee is a Christian for hee can not esteeme of Christ as he ought that doth not in like sort esteeme of Christes members This is the Obseruation giuen vs by our Sauiour where he sayth He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 10.41 and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And it is the signe S. John telleth vs of where he sayth Hereby wee know that we are translated from death to life 1. Ioh. 3.14 because wee loue the Brethren that is such as are members because they are so 2. The second marke is their loue to the second comming of Christ either particularly by death or vniuersally by the latter Iudgement to no other end but to haue a full fruition of Christ S. Paul maketh this a marke of our adoption where he sayth The Crowne of righteousnesse is laide vp for all them that loue the appearing of Christ 1. Tim. 4.8 The outward Token of our Adoption is our New Obedience and conformitie to Gods Law in an holy conuersation expressed by Saint John where he sayeth Hereby we are sure that we know him if we keepe his commandementes Now we meane not such exact absolute obedience 1. Ioh. 23. as the morall Law in the rigour thereof looketh for at our handes for then it should not betoken grace but be the meanes of our damnation But such obedience as in the fauourable acceptation of God measuring a deede rather by the disposition of the doer then by the perfection of it goeth for currant pay Yet that we may not paye him Copper for good Coyne this obedience must be thus qualified First it must not come with paring Kniues to the Law of God and cutte off and keepe such commaundements as they please and keepe a part behinde with Aâ—amas and Sâ—phiâ—a and diuide his worship as the wrong Mother that pleaded before Salomoâ— would haue the Childe deuided Hee will haue our obedience to them all or else to none of them all Herod could heare John Baptist willingly and did reforme many thinges by his meanes And â—udas had many good partes in him as heereby appeareth that he was content to leaue all and to follow Christ and preached the Ghospell of the Kingdome in Jurie aswell as the rest Yet all this was to no purpose for that the one would not obey the seuenth Commaundement in leauing his Brother Phiâ—ips Wife and the other would not leaue his couetousnesse to dye for it Entire and true obedience doth stretch out it selfe to all the Commandementes as Dauid sayth I shall not be confounded Psal 119.6 when I haue respect to all thy Commandementes Iam. 2.10 Saint James condemneth him as guiltie of all that is guiltie of one That is our obedience to many Commandementes is before God no obedience but a flatte sinne if wittingly and willingly we leaue any one vndone Hee that doth repent himselfe of one sinne truely doth repent of all and hee thaâ— liueâ— but in one knowne sinne without repentance whatsoeuer he pretend indeed repentes of no sinne 2. Secondly this Obedience must dilate it selfe to the whole course of our life after our conuersion and repentance for we are not to iudge of a man by one or two good deedes but by the carriage of himselfe in the whole course of his life A man is as his life is They are not the slippes and salles that he hath by weaknesse of nature that can preiudice his Election so he renueth his repentance for his new trespasses dwelleth not in sinne in a senselesse securitie 3. Thirdly and lastly this Obedience must be from the whole man as