Christ is in you except ye be reprobates Where it is assumed as a matter confessed that a man may know his Fayth and so his Election Fayth being the infallible marke of our Election By Reasons wee confront them in the cause thus 1. That which a man is bound certainely to beleeue he may certainely know and that without notice of speciall Reuelation But euery faythfull man standeth bound to beleeue that he is elected it being the positiue precept of God that wee beleeue in Christ 1. Ioh. 3.23 This is his commaundement that wee beleeue in the Name of his sonne Iesus Christ. To beleeue in Christ being not onely to beleeue that we are Adopted Iustified Redeemed by him but also eternally to be Elected in him 2. Againe we dispute thus That which is consigned and sealed vnto vs by the spirit of God of that we may be sure for then are wee sure of our Leases and Grauntes when they are sealed vnto vs. But our Adoption and so by sequell our Election is sealed vnto vs by the Spirit of God This Scriptures conceale not but reueale vnto vs â— Cor. 2.12 where they say Wee haue receiued not the Spirit of the world but the Spirit which is of God that we might know the thinges that are giuen to vs of God As in an other place thus Ephes 1.13 Jn whom also ye haue trusted after that yee heard the word of trueth euen the Gospell of your saluation whereâ—â— also after that yee beleeued yee were sealed with the holy Spirit of Promise If our Aduersaries hereto shall obiect that this obsignation of our Adoption is morally by our works to beare vs in hand that this our knowledge of our Adoption is but coniecturall and probable wee further answere that the holy Spirit sealeth our Adoption by begetting in vs a speciall confidence For when as we heare the Promises of God and withall ruminate and meditate vpon them in commeth the holy Ghost in the nicke inclining the Vnderstanding the Will to imbrace them and then draweth them on to giue consent vnto them and to rest contented in them Whence ariseth that speciall assurance that we are Gods adopted Children and that wee stand in his fauour If further it shall be obiected that the Catholike-fayth chargeth none to giue Fayth to that which God neither by written or vnwritten Word or otherwise by Tradition hath intimated vnto vs and how that by none of these wayes it hath been suggested that this man Peter or that man Cornelias is Predestinated by God and therefore that no man is constrained particularly to beleeue this or that man to be saued let them be thus answered that albeit this particular proposition J am Elected be not so broadly set downe in the Bible yet inclusiuely as Species in sico genere as Logicians speake is it there contained So as by naturall collectiue inference it is set downe in the word by disputing in this manner Ioh. 6.35 Whosoeuer truely beleeue are elected But â—aruely doe beleeue therefore J am elected The Proposition or first part of this Reason is the verie Scripture the Assumption or second part commeth from the Conscience of the beleeuing person The Conclusion naturally issueth from them both 3. Our next Argument shal be thus formed The Fayth of the Elect or otherwise that which we call A sauing Fayth is a certaine and particuler perswasion of forgiuenesse of sinnes and of eternall life That Fayth is this resolute perswasion and that this Resolution is of the nature of Fayth Scriptures doe conclude as where Christ sayth to Peter Math. 14.31 O thou of litle Fayth wherefore did â—est thou doubt As where he sayth to his Disciples Math. 21.21 If yee haue Fayth and doubt not As where Saint James monisheth thus Let him aske in Fayth Iam. 1.6 and wauer not The Fayth that was so much commended in Abraham He doubted not of the Promise of God through vnbeliefe Rom. 4.20 but was strengthned in the Fayth In the second place that Fayth is a particuler perswasion applying thinges beleeued it is thus prooued The propertie of Fayth is to receiue the Promise so S. Paul That yee might receiue the Promise of the Spirit through Fayth Gal. 3.14 and the thing promised which is Christ with his spirit of which sayth our Sauiour As many as receiued him Ioh. 1.12 to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his Name It is this that giueth vs courage and confidence these two beeing the worthy effectes of our Fayth as Paul teacheth saying Ephes 3.12 By Christ we haue boldnesse entraunce with confidence by Fayth in him Boldnesse is when a sinner dare presse into the presence of God and not be dismaide with the menaces of the Law or the vnderstanding of his owne vnworthinesse nor with the manifold tryalles of the Diuell and it is more then certaintie of Gods fauour which a generall Fayth can not breed as Papistes would haue it This generall Fayth without doubt beeing in Cain Saul Achitophel Iudas and such like yea in Sathan himselfe who not-withstanding despaired and some of them desperatly did fordoe themselues and the Diuell for all his fayth quiuereth as a Leafe tossed with the wind in the presence of God 4. Lastly I oppose against them thâ— multiplicitie of instances as very pregnanâ— proofes of the cause congested by S. Iohn iâ— his first Epistle whose intentioÌ„ through 〈◊〉 the whole Letter is to shew how a maâ— may ordinarily and plenarily know thâ— hee is in Gods loue and so in the state oâ— eternall life The places are very strong on our side and they are these Hereby we are sure that we know him 1. Ioh. 23. if we keepe his Commaundementes vers 5. If we keepe his word hereby we know that we are in him In this are thâ— children of God knowne 1. Ioh. 3.10 and the children of the Diuell Thereby we know that we are of the trueth vers 19. and shall before him assure our heartes Hereby we know that we dwel in him Chap. 4.13 and he in vs because he hath giuen vs of his spirit These thinges haue I writen vnto you Chap. 5.13 that beleeue in the name of the sonne of God that yee may know that yâ—â— haue eternall life Now our Aduersaries thus slubber vp an answere to these Testimonies 1. That none of them doe necessarily imply any such certaintie of Diuine knowledge in asmuch as those thinges which we learne by coniectures we may be sayd to know This is but an hungrie Answere by their leaue and a very miserable shift which with what facilitie we list we dissolue and doe away For thus S. Iohn directly deliuereth vs the drift of his Epistle Ioh. 1.4 These thinges write we vnto you that your ioy may be full But it must needes be an vncertaine ioy which a doubtfull and coniecturall
certaintie of fayth boldly Heb. 10 35. that we may receiue Mercie find Grace to helpe in time of need Ioh. 3. And wee Cast not away that confidence which hath great recompence of reward Our Fayth is not onely in Cognitio a but in Agnition likewise in acknowledgement as well as in knowledge Inquisitiue fellowes like Nichodemus â—oh 3. puts vp questions How can this thing be or as the Jewes that came in properly with their spoake â—oh 6. How can he giue vs his flâ—sh to eate by beeing thus busie euidently doe bewray themselues that they doe not beleeue 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 3. Thirdly albeit Fayth it selfe be the same and common to all yet is it not so in the measure of it But in some it is of greater in some of lesser quantitie As God hath dealt to euery man the measure of Fayth Rom. 12.3 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 It is with Fayth as it is with the body of man First we are Infantes then we increase in yeares and strength We are first Infants in Christ Iesu and by degrees grow from Grace to Grace vntill wee come at last to that height strength as wee grow strong in the Fayth with Abraham There is a Positiue and a Superlatiue Fayth The Positiue is that which otherwise is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A litle Fayth Qâ—â—â—dâ—â— rather then Quantum sampled by our Sauiour to the graine of Mustard seed the least of all Seedes Math. 17.20 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 compared by the Prophet Isay to smoakie Flaxe Isa 42.3 The Superlatiue Fayth is that which is otherwise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An absolute Assurance as not being onely a certaine and true perswasion but plenarie compleate 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 Christ will not quench but will make it gather strength and waxe into a Fire 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 and such other holy exercises appertaining to the furtheraunce of our Fayth This litle Fayth may be thus described when one in the humilitie of his heart hath not yet a sense of the certaintie of the remission of his sinnes and yet notwithstanding perswadeth him selfe that they are such as may be forgiuen him his soule desyring forgiuenesse of them and therefore prayeth vnto God that he would forgiue them and giue him strength euer after to forsake theÌ„ The Superlatiue Fayth is the full strength and maturitie of Fayth which dissolueth all doubtes and is not onely in nature certaine but also a large and plentifull perswasion of Gods mercie in Christ 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 as the Articles of their Fayth but not so firmely and fully By this larger Fayth remission of sinnes is not onely as certainely but also as fully beleeued as any Article of Fayth To end Obiections so our first Question we will iustifie our Doctrine by suffrages of Fathers because it is obiected to vs by our Aduersaries that this poynt of the infallible and speciall certaintie of â—â—â—ction is generally disauowed and conâ—â—mned by the Fathers though otherwise 〈◊〉 â—â—â—ters of Fayth wee hang not on their sâ—â—enes the word of God being the onely rule and square of our beliefe Securâ— estote 〈◊〉 et sanguis sayth Tertullian Tertull de 〈◊〉 â—â—ctione Let flesh and blood be secure and take out their Quiâ—â—â—s est Would ye know why wee should be secure Ambrose telleth you that you haue good cause so to be Ambros iâ— cap. 4. et 5. ad Rom. Securj quia credunt securj â—xemplo Abrahamae They are secure because they doe beleeue they are secure after the example of Abraham So doth S. Augâ—stine Aug. de vâ—rbâ— domini sermâ—â— Sâ—â—â—es 〈◊〉 reâ—â—oâ—e seâ—uâ—â— de proâ—â—ssiâ—â—e Secure in our Pardon secure in the Promise that is made to vs. To whom subscribeth 〈◊〉 De quadrip in tit pag. 2. 3 as he is cited by Cassalius In paâ—â—â—â—â—◠〈◊〉 de â—â—â—â—â—mtione veniae s◠〈◊〉 In the penitent person a certaine securitie is begotten out of the presumption of a Pardon And Augustine August in Psal 39. liketh well this Presumption Thou praesumpâ—â— â—ed mo erata It is a good Presumption but moderate Heare further what Augustine Aug. de verbiâ— Dominâ— sermo 7. sayth Jnterâ—â—go te peccator credis ne Christo velnoâ— Dâ—câ—â— credo quia creus Quod liberè â—otest tibere â—ttiâ—re omnia tua peâ—catâ— â—aâ—os quod 〈◊〉 I demaund of thee O sinner Beleeuest thou in Christ or not Thou tellest me thou beleeuest I aske next what doest thou beleeue Thou answerest that hee can pardon thee all thy sinnes Thou hast that which thou beleeuest Bernard speaketh effectually to our cause in hand Bernard serm â—e Anâ—a nuat Maâ—â—e thus Si creâ—as peccata tua non pâ—sse obâ—uâ—â— rasi percunt contre qâ—â—â— peccasi 〈◊〉 ages sed vlâ—â—rius progredeâ—â— et creâ—â— cum remisiss tibi pâ—â—cata titâ— Hoc est testâ—â—omiuÌ„ qâ—od spiritus stâ—ctus dat in cordibus nostâ—is dicens peccatâ— tua remittuntur tibi Nam sic Apostolus putat hominem Justificaâ—j gratis per si emâ— If thou beleeuest that thy sinnes can not be blotted out but onely by him against whom thou hast sinned thou doest well But proceed further and beleeue that hee hath forgiuen thee thy sinnes For this is this witnesse that the Spirit of God maketh in our hearts saying Thy sinnes are forgiuen thee for so the Apostle taketh a man to be iustified freely by Fayth The Papistes beeing choked with this place fuâ—â—ble vp this answere that Bernard doth not say that we ought to beleeue the remission of our sinnes absolutly withouâ— respect of workes but that he requireth our repentance as a signe by which this Perswasion is wrought 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 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 Mâ—â—ut
The fourth Obiection is thus laide in against vs. There can be no Iustification where there is not Fayth and Repentance But no man can be certaine by the certaintie of Fayth of his vnfained Repentance of his sinnes past and of such a Fayth as God requireth of vs in asmuch as the worde performes no testimonie of our particuler Fayth and Repentance therefore no man can be certaine by the certaintie of Fayth that his sinnes are forgiuen him Our Answere is this that a man by his Fayth should be certaine of his Fayth and Repentance there is no such necessitie because the obiect of Fayth is not of thinges present but of thinges to come whereas Fayth and Repentance are truely present in all that truely beleeue and repent it will suffice if any man any way be vndoubtedly certaine that he hath them And albeit some men fondly feed vpon their owne Fancie as vpon a Restoratiue that they haue Fayth and haue it not as they that dreame that they are great persons when they are out of their dreame finde the contrarie yet the true beleeuer knoweth aswell that hee beleeueth as hee that vnderstandeth knoweth hee vnderstandeth and as hee that beleeueth a man on his word knoweth hee beleeueth him and as hee that holdeth Monie in his hand knoweth that hee holdeth it Wherefore Paul calleth on the Corintians 2. Cor. 13.5 to prooue whether they haue Fayth or no to insinuate that it is a poynt to be prooued and discerned of vs And hee professeth this discerning skill in himselfe where hee sayth J know whom J haue beleeued 2. Tim. 1.12 And S. Iohn maketh it as cleare as the Sunne 1. Ioh. 3.24 By thâ—s wee know that hee dwelles in vs by the spirit which he hath giuen vs. And whereas they vrge vs further herein that albeit we may know that we haue this Fayth yet we can not know whether it be of sufficiencie or no for our securitie in this cause We answere that true Fayth not blinded with hypocrisie in the mediocritie and imperfection thereof sufficeth to assure vs of our particuler Election as the least measure of Manna fedde them in the Desart Exod. 6. as well as they that came in with Cornu copta and had made greater prouision As a Palsie shaking Hand could receiue the benefite of an Almes as well as the strongest Arme and soundest Hand of all As the Flesh that is the weakest part of man hath as much vinacitie in it as the very stones that are of such solide and firme composition The sinceritie of our Fayth beeing of more worth with God then the perfection of it The Will with God is the measure of the action the Desire of any Grace in God is the very Grace it selfe He that hath but a Will to serue God hath the Spirit of God and hee that hath the Spirit of God is in Christ and hee that is in Christ shall neuer see damnation God will approoue his owne workes which he hath wrought in thee and will not reiect thee for thy worke 5. A fift Obiection throwne vpon vs hath deduction from such Scripture authorities as commende Feare vnto vs the contrarie qualitie as it should seeme to this godly securitie of Conscience that this Doctrine of the Knowledge of our particuler Election seemeth to implie as where Salomon sayth Pâ—â—â— 28.14 Blessed is the man that Feareth alway â—â—ul 2.12 As where Paul sayth Worke your saluation with Feare and trembling As where the same Apostle sayth Rom. 11.20 Thou standest by Fayth be not high minded but Feare As where the royall Prophet in the Ode 〈◊〉 2.11 sayth Serue the Lord in Feare and reioyce in trembling Vpon which places Stapleton croweth as a Cocke on the dunghill out of the aduantage that he presumeth he hath against our Doctrine which he sayth giue the foyle to our counterfeite Fayth of our perswasion of Gods Loue not possibly to be lost and to the opinion we hold of the indeleble Fayth of the Elect and to all our Diuinitie of the certaintie of Grace and Saluation His Sophistication and fallacie is thus framed Where there yet remaineth to the beleeuer and to him that standeth in the Fayth matter of feare there this conceiued Beliefe of ours this Fayth inexpungible this presumptuous assurance can not haue a place His reason is because nothing is more aduerse to Securitie then Feare nothing more destroyeth this our certaintie of Saluation then this our facilitie of possibilitie of falling from Grace neither may that be deemed indeleble that is in such danger and hazard to be lost But the Apostle sayth he striketh with feare yea such as beleeue and stand in the sayth therefore in this securitie of ours there is an absolute nullitie I cannot greatly blame him for his dowtie dispute to keepe vs still in suspense of our saluation for the Doctor knoweth well that all their questuous occupation whereby they liue is in the life of this their luxate doctrine and how that if this our diuinitie should stand they might burne their Bookes as the Bookes of curious artes were serued spoken of by Luke in the Actes of the Apostles for the whole masse and waight of all their building their Purgatorie Masse Indulgences Satisfactions Merites and the whole Papacie leaneth vpon this base of base minded Doctrine doubtfulnesse of saluation without which doubt out of doubt all would come tumbling downe with a witnesse at the sound of this our Preaching as the Walles of Hiericho sometimes did at the noyse of the Trumpets of Rammes hornes But I answere Stap eâ—on in his Argument that the Assumption of his Sillogisme is faultie two wayes 1. First for that the Apostle doth not put feare into the heartes of the faythfull standing in the Fayth but only such as make detraction froÌ„ the Faith such as our Hipocrites and seruers of the times such as neuer indeed beeing in the Fayth can not tarrie or stand in the Fayth Secondly he doth not affright the faithfull standers in the Fayth with the terrour of their fall but onely monisheth them to that feare which consisteth in modestie and humilitie Bellarmine in his Bookes of Iustification Bellar. lib. 3. cap. 12. de Iustificat to establish this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sophisters and to ouerthrow our position of the certaine knowledge of our Predestination vseth the selfe-same argument more briefly framed thus Where feare is there is no assurance but we are all willed to feare therefo e there is no assurance The Proposition is true vnderstood of the seruile feare vnable to stand with this assurance for this feare is in the Diuels who beleeue and tremble But as it hath reference to the filiall feare which is a feare of God of modestie of humilitie it is erroneous false for it is in the nature of this feare not to quench but to kindle Fayth to conserue and to increase it Againe there
is Fallacia non cauâ—ae in the Minor For we are commaunded to feare not by doubting of Grace but by auoyding of sinne pride and displeasure of God Thirdly those threates and terrours are indefinite peculiarly respecting Hipocrites lurking in the Church who beleeue and stand by that Fayth onely Quae creatur which is beleeued in the profession of the doctrine but they doe not beleeue stand in the Fayth Qua creaâ—tur in the which it is beleeued that is in the assuraunce of the heart 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 The Consequent raysed out of this sentence to the Pâ—â—iapâ—â—ta 〈◊〉 VVorke your situation with feare and trembling 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 that is take heed they fall not and foresee that they plunge not themselues through securitie into vtter perdition This feare Fayth it selfe naturally doth beget and this Care is the Tribute that is due vnto it But as it considereth the feare of doubt and distrust of Gods grace the Antecedent is vntrue for the Apostle by exhorting men to such feare should derogate from the Promises of God and to giue the lye vnto him Therefore both Bellarmine and Stâ—pleton doe but wrangle with the Apostles argument This feare of working of our saluation is not in respect of Gods mercie forgiuing our sinnes but in respect of vs and our nature which is euer apt to turne aside from God 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 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 as considering how wee are in the presence of God in all thinges wee doe 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 The first of these three was good by Creation Marc. 14. and therefore our Sauiour was not free of this for it is written of him 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 and such like authorities of Scripture whose nature is onely to make vs more warie and heedfull of our selues that wee runne not into sinne while we consider our owne Infirmities and Gods eternall Iudgementes And this kind of feare as well as the first agree well enough with the certaintie of Fayth and can stand togeather In one and the same respect they will not combine but in some diuersitie of Nature and Reason they goe hand in hand togeather The Saintes of God on the one side are smitten with feare while they recount their so manie and so fearefull falles and withall consider how the mouth of the Law condemneth sinne the hand of God striketh it how he spared not Angels Kingdomes Cities nay not his owne Sonne being in the similitude of sinfull flesh 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 and they set sure foote in the Sanctuarie of the Lord. Diuerse causes breed diuerse effectes in the mindes of men A man that is in the toppe of an exceeding high Tower while his minde is intent vnto nothing else but how he may be in danger to fall and so wholly looketh downeward he cannot but feare 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 6. The sixt Obiection is thus mooued To beleeue that our sinnes are forgiuen vs is no Article of our Beliefe 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 The Diuell beleeueth generally and ingrosse that God pardoneth the Church their sinnes 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 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 7. The seuenth Obiection standeth thus In respect of Gods Mercie wee must hope for Saluation but in respect of our vnworthinesse wee must doubt the Promise of the Remission of our sinnes not being independant but conditionall thereafter according as our workes be Wee answere first Wee may not at all lawfully doubt of Gods Mercie because doubtfulnesse is not of the nature of Fayth 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 S. Paul teacheth Gal. 5.10 They which are of the workes of the Law are vnder the curse And so he speaketh in his owne case of his owne workes of grace 1. Cor. 4.4 Jn this I am not iustified So Dauid being out of all doubt of his owne deserued damnation sayth ingeniously thus Enter not into Iudgement with thy seruant O Lord for no flesh shall be iustified in thy sight Also the regard of our owne vnworthinesse is no preiudice to the resolutioÌ„ of Gods mercie in Christ For true Fayth maketh an entrance vnto God with boldnesse euen for those persons that are vnworthy in themselues The Centurion that confessed himselfe vnworthy vnder whose roose Christ might enter Math. 8.8 Luc. 15.1 yet is a suppliant to Christ for his Seruant The Prodigall Sonne that acknowledged himselfe a capitall sinner against Heauen Luc. 18.10.13 and his father yet tooke vp good heart went to his father The Publicane smote his heart pronouÌ„ced him selfe a sinner at al hands 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 and the Helme of Saluation which couereth our head in the day of Battell Fayth consisteth not so much in the sense of Gods mercie as in the apprehension of it which apprehesion may be when there is no sense of it Iob. 13.13 This appeareth by Jobes example where he sayth Though he slay mee yet I will trust in him Where
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
it beeing further confirmed vnto vs vnder the Signet of the blood of the Lambe An inferiour Witnesse by farre might haue serued sufficiently for the perswasion of this matter As an Angell from Heauen addressed to Man and dispatched to our Forefathers in the times of oldâ— 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 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 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 An Angell for all his Spirituall intelligence 1. Cor. 2.10 must not compare in any sort with the holy ghost in knowledge of the vâ—â—earchable secrets of God The Holy Ghost can lesse deceiue vs Ioh. 16.13 then an Angell as beeing the vncreated trueth it selfe which leadeth into all trueth Moreouer the testimonie he perfourmeth is beyonde all comparison because it resteth not in the care 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 and by praying in vs. Adde heereto that this Spirit hath indiuiduall commerce with our Spirit neuer departeth from vs Hee taketh not vp the Temples of our bodyes as an Inne for a short time and be gone but as an House wherein he is minded to continue assuming to himselfe the whole regiment of them as a Lord that commeth to dwell in an House disposeth of that House after his owne pleasure Now as touching his Substaunce hee dwelleth not in vs the infinite Spirit of God being not to be cooped vp in the narrow and straight Roomes of the Bodie and Soule of man but onely in his operatiue power with vs hee keepeth his residence The Papistes vildly derogate from the sufficiencie of this Testimonie while they mince and minish it alter their owne manner 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 But by their leaue it is much more then a bare and naked feeling of Gods sauour For it is called in holy Scripture The Pledge and Earnest of Gods Spirit in our heartes 2. Cor. 1.22 and therefore it is sufficient to preuent and take away all arguments of doubting as in a Bargaine and stipulation the Earnest that is giuen is the binder of the Bargaine on both sides and makes it out of queâ—tion Bernard sayth That the Testimonie of the Spirit is a most sure Testimonie As concerning this Testimonie of the Spirit of God two Qâ—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 1. For the first wee are to know that as there is a certaine perswasion of Gods fauour from the Spirit of God 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 as wâ— are men as a naturall and ineuitable euill which hath a shew of Fayth but denieth the power of it And this counterfeite-mocke qualitie of pretended Fayth is more common then the true and liuely Fayth indeed This wee see dayly in the common carelesse people 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 and say yea without all doubt so that if there were but few in the Countrie to be saued they perswade themselues that themselues are those persons For why he hath alwayes orderly kept his Church euermore beleeued and haue done no man wrong These and such like misfashioned Fancies easily with such vnskilfulnesse goe for good and lawfull Fayth But such mâ—n would be vnmasked and this Mâ—ster that couereth their eyes and lead them blindfold is to be taken from them 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 for the holy Ghost doth not barely word it but throughly worketh it by force of perswasion which is not in the power of Nature so to doe 2. Secondly by the manner of Perswasion for the holy Ghost disputeth not from the workes or worthinesse of man he draweth not the waters of life vnto vs from such shallow Welles but he draweth deeper then euer Iacobs Well was euen from the profound and bottomlesse Fountaine of Gods loue and fauour towardes vs and no other kind of Logicke doth he vse with vs. This is a course that Sathan can not skill on he hath no will vnto it it is quite crosse and contrarie vnto him 3. Thirdly by the effects of that Testimonie 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 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 theâ—r whole heartes 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 noted downe by Paul where he sayth The Spirit maketh vs cry Abba that is Father The first is to pray with such intention of Minde and contention of Sinnewes and Sides with groanes and sighes as though a man would fill Heauen and Earth A principall knowne marke of the Spirit of Adoption neuer to be found in the Presumptuous rechlesse sort who pray but at Good times 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 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 but their God is their Gold their mindes are on their Mony-bagges or else they wander in their extrauagant thoughts as the Prodigall Sonne In longinquâ—m regionem in a farre Countrie They pray as though their heartes and tongues were strangers drawing neere him with their lippes but standing along aloofe off with their heartes praying in the meane while leauing their Spirit asleepe or if they awake it they leaue it as Christ did his Disciples for the
Elect. For albeit he giueth vs no such plaine particuler proposition as this is Thou art Elected vnto euerlasting life yet no lesse is concluded in the heartes of the Elect in such Aphotismes as are generall euen as each particuler man is determined capable of reason by the vniuersalitie of this Axiome Euery man liuing is a creature reasonable though the Assumption be suppressed This therefore is the course that God taketh with vs He hath chosen all and euery one whom he decreed to be faythfull heyres of saluation And this maine Maxime in tearmes generall is proclaymed by the Apostles at the Standard to all that are Elect. The Proposition in generalitie standeth thus All the Faythfull are elected to euerlasting life Heere the word stayeth and medleth not with the Miner Now heere God effecteth by Fayth that hee bestoweth on vs that wee make the Minor in our mindes in this manner But I am of the fellowship of the faythfull as feeling that I truly beleeue in Christ How commeth therefore now thy cause to be concluded that thou art Predestinated to eternitie of glory Truely by God that giueth the proposition from the Gospell and by working thine heart with the worke of faith which hee worketh in thee to goe on with the assumption It is therefore manifest that God by the word of the Ghospell where he pronounceth all the faythfull to be elected that he doth reueale his particuler election to euery one that is of the fayth Onely it standeth euery Beleeuer in hand that as often as hee heareth the generall Proposition hee make the Assumption and inferre it in the nicke and vpon the necke of it And so doth the Lord reueale to euery man his speciall malediction by this generall Scriptures enuntiation Cursed be euery one that abideth not in all thinges which are written in this Bo ke Though hee doth not come to tell euery man in his eare that hee and hee is accursed For this may euery one gather of himselfe his conscience telling him that he hath started from the Statutes of God like a broken Bowe 3. The third kind of meanes by which God vnfouldeth and layeth open to vs our state of Saluation is the effectes in vs aswell inward at outward effectually assuring the same vnto vs in a double respect 1. First because these effectes are such as God giueth them to none but onely to the Elect. 2 Next for that they are not simply the effectes of Election but also such and such as they be the engrauen Seales and the perfect Stampe thereof For God is like to the Sunne to vs. The Sunne while it striketh vs with his radiant Beames and in a manner looketh vs on the face leaueth such an impression of his light in our eyes as wee reciprocally by the participation of the same light see the Sunne it selfe the very light thereof For the light of the Sunne the beames thereof sent downe vpon vs reflect againe vpon the Sunne it selfe So the Foreknowledge of God in which from all eternitie he did would acknowledge vs for his owne is so in God as in it selfe is not to be seene of vs but yet as God acknowledgeth vs to be his and engraueth the Forme and Image of this knowledge in vs that are elected he bringeth it to passe as wee acknowledge this God for our onely true God and bid all other farewell So that God fâ—st looketh downe from Heauen on vs and acknowledgeth vs and so by communicatioÌ„ of this knowledge light vnto vs we are thereby made to know him againe Hereto serueth that which Christ sayth J know my Sheepe Ioh. 10.14 and immediatly inferreth thereupon I am knowne of mine As if hee should haue sayd While I know them for my Sheepe and marke them out as Shepheardes doe their Sheepe with a red stroake euen of my redde blood I make them on the other side by the participation of my knowledge that they acknowledge me for their Shepheard The same learning the Apostle giues the Galathians where he faith Sâ—eing yee k ow God Gal. 4.9 yee rather are knowne of God c. Where hee would haue the Galathians know that all their knowledge holdeth in â—ayne from the foreknowledge that God had of them The like may be said of the Loue of God in which he loued vs in Christ before the ground-worke of the World was layde which loue of vs is more then Adamantine and hath been the onely Loadstone to draw our loue by retaliation vnto him For Gods loue to vs being eternall and to eternall life must beget in time in vs a loue somewhat like seruing to the eternitie of his glory whereto pertaineth these wordes of S. John Not that wee loued God 1. Ioh. 4.10 but that hee first loued vs making our loue the consequent of his loue So that by the sinceere loue we beare towardes him we consider of the latitude and qualitie of that loue wherewith God in Christ from all eternitie hath prosecuted vs. Now what is all this his Loue but our Election Now that none is elected vnto life euerlasting who beare not in due time these effectes and cognizances of their Election about them it is manifest by such Scripture places which deale in the poynt of Predestination The holy Apostle telleth vs that wee were elected that wee should be holy and without blame Ephes 1.4 And hee further informeth vs that such whom God Predestinateth are likewise Called and Iustified and so consequently qualified with Fayth and the knowledge of God wherewith they acknowledge God for their Father and with loue whereby they imbrace him as their Father And finally with good will and setled resolution Rom. 8.30 constantly and continually to seeke his glorie But we come to the effectes by which we come to the knowledge of the causes They are of two sortes 1. Such as necessarily appertaine to all without which they are not capable of eternall life 2. Such as are annexed as dependances and appurtenances thereunto Of the first sort are 1. Christ as Mediator and Priest and his obedience and righteousnesse for without Christ there is no saluation 2. Our effectuall Vocation to Christ by the holy Spirit and the coniunctaunces thereof our Iustification and so our Regeneration therevpon These foure Predestination Vocation Iustification Glorification are so coadunited and coanimated togeather as they cannot be diuided And so no man can be Glorified who is not Iustified and no man can be Iustified that is not first effectually Called as no man can be so called who is not Predestinated Without these meanes no not the very Infants can attaine to this end of their endlesse Glorie Wherefore inwardly all the Elect children by the Holy ghost in their kind are Called and Iustified that they may be likewise Glorified Of the Second sort which Infantes by reason of their age can not haue which notwithstanding follow the rest of the Elect though in some they
Regeneration the cause thereof 1. Thess 3.13 is through the whole man in Body Soule and Spirit Also Obedience is the fruite of Loue and Loue is from a pure Heart a good Conscience and Fayth vnfained Thus wee teach not that men must beleeue the forgiuenesse of their sinnes while they lie and liue in them for that were altogeather to teach falsehood for trueth Hee that beleeues the Pardon of his sinnes by true Fayth hath the spirit of God in him and a constant purpose not to sinne against God If hee doe it is against his minde it is not hee that doth it but the sinne that dwelleth in him and his case standeth thus He hath by his sinne giuen a blow to his Conscience weakned his Fayth bereaued himselfe of the Fauour of God as much as in him is made himselfe guiltie of sinne and worthy of damnation And God for his part accordingly turnes the wonted signes of his Fauour into signes of Anger and Displeasure and though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Wherefore heere is Answere to this Demaunde How a man may be assured of his Adoption if he want the Testimonie from Heauen which is the Spirit of God For as Fire is knowne by two properties of the heate of the Flame Wee may know it to be Fire still by the verie heate though it affordeth no Flame So if a man hath not the Witnesse of Gods Spirit by the Testimoniall of our Spirit our sanctification wee haue certificate not obscure of our ElectioÌ„ If it shall further grow into question How it is that after all our curious Inquisition we finde but few signes of Sanctification in our selues In this case they must haue recourse to the least measure of Grace which being but of the size of a Graine of Mustardseed and but of the strength of a weake Infant it is sufficient to engraffe them into Christ and therefore they must not doubt of their Election because they find their Fayth feeble and the effectes of the Holy ghost faint within them which I speake not to the end to lead men into securitie that they should content themselues with these small beginninges of Grace but onely to shew how any may assure themselues that they are at the least Baâ—es in Christ adding this withall that they which haue no more but these small beginninges must be carefull to increase them Qâ—ta non progreâ—i est regredi Not to goe forward is to goe backward Lastly and what if the Christian soule as yet hath not found this litle measure of Grace and hath no meanes in the world of assuraunce Hee must not despaire but perswade himselfe in this that though hee wantes assuraunce now yet hee may haue the same hereafter No man may peremptorily conclude and set downe that himselfe or any other is a Reprobate For Gods wayes are not as mans wayes but hâ—e preferres such often times as seeme greatest strangers and aliantes vnto him vnto his Kingdome when he casteth out those whom the world esteemed Children of the Kingdome So sayth our Sauiour Mâ—th 21.31 The â—â—bâ—cans and Harlots goe before you And the Parable telleth vs how Maâ—y an one is called at the eleuenth houre Math. 20.6 as it appeareth by the example of the remorsed Theefe vpon the Crosse But in the meane while be we perswaded to heare the Word of God and to receiue the Sacramentes For by our care in comming to the Lords Vineyard and conuersing about the Wine-presse we shall finde that comfortable Wine of Gods Grace as shall serue to make glad the heart of man When sicknesse and death assaulteth vs the very chosen of God must prepare themselues to temptations the Deuill then bestirring himselfe all he may and sitting our soules to the coursest branne as curiously as euer Lâ—â—an did ransacke Iacobs stuffe And few there be that can iudge of these terrors of temptations but such an one as can say Quarum pars magnafiâ—â— Now when men lay thus in darknesse and in the region and shadow of death vnlesse God should from Heauen with a gracious aspect looke vpon them in the face of his Annoynted and streame downe vnto them in this life some lightsome beames of his loue in Christ by the operation of his holy Spirit it would be very hard with the best of them all Finally as euery one of the Elect in this life is made certaine of his Election ascertained thereof by the meanes aboue mentioned so a due time by God is determined for the same tearmed in holy Scriptures â— Cor 6.2 Luk. 19.42 The Acceptable time the day of Saluation The time of our Visitation Before which time of our blessed Vocation we neuer are perswaded or once thinke of our Saluation as wee see in the examples of Mathew wholly betaking himselfe to his Toll-house as in Paul before his conuersion when he was a Saul and vexed the Congregation and in many such Againe many after the time of their Calling are not by and by made certaine of their Election but to some sooner to some later is this Grace afforded A Christian soule often seeketh after this comfort in his Bedde by Prayers and findeth it not as the Spouse the Church did her Bridegroome in the 3. of the Canticles In my Beâ—de by night Cantic â— â— J sought him that my soule Iâ—nea J sought him but I found him not Hee intreateth the counsaile and comfort of his friendes and the helpe of their holy prayers vers â— and yet found him not The complaint the Spouse maketh in the same place Hee resorteth to the Godly Preachers of the word and yet speedeth not vers 3. which was still the said Churches case Lastly when all helpe and hepes fayled her the Bridegrome came vers 4. Adiutor in opportunitaâ—bus An helper in the needfull time of trouble he came on his owne accord as he hath so done to diuerse in the like case 1. Then Fayth taketh vp as it were a new life groweth into heart taketh hold on Christ 2. Then hath the Soule very nigh societie and coniunction with GOD. vers 5. 3. Then commeth ioy in the Holy ghost and peace of Conscience as a sweete sleepe commeth on a wearisome body vers 6. and watereth all the partes of the body with his refreshing deawe 4. Then is the Heart lifted vp to Heauen with holy thoughtes vers 8.9.10 and Prayers which mount vpward as Pillars of Smoake pleasant as perfumed with Myrrhe and Incense 5. Then is it rauished and out of it selfe in the muze and meditation of his glorious condition in the Heauenly kingdome 6. Then it endeauoreth to perswade others to consider of the Glorie of Christ and of his Kingdome vers 11. 7. After all these Chap. 4. vers 1. to the cha 15. Christ reuealeth to his Seruant the happinesse of his estate in this life and the other more plainely openly then euer he did before vers 16. and giueth him a sight of such Graces and Benefites as hee hath bestowed on him 8. The Christian presenteth his Prayers to Christ that hee would breath and blow vpon him with his Spirit that so hee might bring foorth such fruites as he hath of thankfulnesse to the Lord. Lastly Christ yeeldeth to all we pray for and giueth vs our heartes desire and doth not denie vs the request of our lippes Now for thâ—se and all other his Graces and Blessinges bestowed vpon vs to him with his blessed Sonne and Holy spirit three persons one eternall and euerliuing GOD be ascribed all Praise Power and Glorie now and euer Amen FINIS