Regeneration the cause thereof 1. Thess 3.13 is through the whole man in Body Soule and Spirit Also Obedience is the fruite of Loue and Loue is from a pure Heart a good Conscience and Fayth vnfained Thus wee teach not that men must beleeue the forgiuenesse of their sinnes while they lie and liue in them for that were altogeather to teach falsehood for trueth Hee that beleeues the Pardon of his sinnes by true Fayth hath the spirit of God in him and a constant purpose not to sinne against God If hee doe it is against his minde it is not hee that doth it but the sinne that dwelleth in him and his case standeth thus He hath by his sinne giuen a blow to his Conscience weakned his Fayth bereaued himselfe of the Fauour of God as much as in him is made himselfe guiltie of sinne and worthy of damnation And God for his part accordingly turnes the wonted signes of his Fauour into signes of Anger and Displeasure and though it be pardoned in the purpose of God yet is it not actually pardoned till the partie repent Wherefore heere is Answere to this Demaunde How a man may be assured of his Adoption if he want the Testimonie from Heauen which is the Spirit of God For as Fire is knowne by two properties of the heate of the Flame Wee may know it to be Fire still by the verie heate though it affordeth no Flame So if a man hath not the Witnesse of Gods Spirit by the Testimoniall of our Spirit our sanctification wee haue certificate not obscure of our ElectioÌ„ If it shall further grow into question How it is that after all our curious Inquisition we finde but few signes of Sanctification in our selues In this case they must haue recourse to the least measure of Grace which being but of the size of a Graine of Mustardseed and but of the strength of a weake Infant it is sufficient to engraffe them into Christ and therefore they must not doubt of their Election because they find their Fayth feeble and the effectes of the Holy ghost faint within them which I speake not to the end to lead men into securitie that they should content themselues with these small beginninges of Grace but onely to shew how any may assure themselues that they are at the least Baâ—es in Christ adding this withall that they which haue no more but these small beginninges must be carefull to increase them Qâ—ta non progreâ—i est regredi Not to goe forward is to goe backward Lastly and what if the Christian soule as yet hath not found this litle measure of Grace and hath no meanes in the world of assuraunce Hee must not despaire but perswade himselfe in this that though hee wantes assuraunce now yet hee may haue the same hereafter No man may peremptorily conclude and set downe that himselfe or any other is a Reprobate For Gods wayes are not as mans wayes but hâ—e preferres such often times as seeme greatest strangers and aliantes vnto him vnto his Kingdome when he casteth out those whom the world esteemed Children of the Kingdome So sayth our Sauiour Mâ—th 21.31 The â—â—bâ—cans and Harlots goe before you And the Parable telleth vs how Maâ—y an one is called at the eleuenth houre Math. 20.6 as it appeareth by the example of the remorsed Theefe vpon the Crosse But in the meane while be we perswaded to heare the Word of God and to receiue the Sacramentes For by our care in comming to the Lords Vineyard and conuersing about the Wine-presse we shall finde that comfortable Wine of Gods Grace as shall serue to make glad the heart of man When sicknesse and death assaulteth vs the very chosen of God must prepare themselues to temptations the Deuill then bestirring himselfe all he may and sitting our soules to the coursest branne as curiously as euer Lâ—â—an did ransacke Iacobs stuffe And few there be that can iudge of these terrors of temptations but such an one as can say Quarum pars magnafiâ—â— Now when men lay thus in darknesse and in the region and shadow of death vnlesse God should from Heauen with a gracious aspect looke vpon them in the face of his Annoynted and streame downe vnto them in this life some lightsome beames of his loue in Christ by the operation of his holy Spirit it would be very hard with the best of them all Finally as euery one of the Elect in this life is made certaine of his Election ascertained thereof by the meanes aboue mentioned so a due time by God is determined for the same tearmed in holy Scriptures â— Cor 6.2 Luk. 19.42 The Acceptable time the day of Saluation The time of our Visitation Before which time of our blessed Vocation we neuer are perswaded or once thinke of our Saluation as wee see in the examples of Mathew wholly betaking himselfe to his Toll-house as in Paul before his conuersion when he was a Saul and vexed the Congregation and in many such Againe many after the time of their Calling are not by and by made certaine of their Election but to some sooner to some later is this Grace afforded A Christian soule often seeketh after this comfort in his Bedde by Prayers and findeth it not as the Spouse the Church did her Bridegroome in the 3. of the Canticles In my Beâ—de by night Cantic â— â— J sought him that my soule Iâ—nea J sought him but I found him not Hee intreateth the counsaile and comfort of his friendes and the helpe of their holy prayers vers â— and yet found him not The complaint the Spouse maketh in the same place Hee resorteth to the Godly Preachers of the word and yet speedeth not vers 3. which was still the said Churches case Lastly when all helpe and hepes fayled her the Bridegrome came vers 4. Adiutor in opportunitaâ—bus An helper in the needfull time of trouble he came on his owne accord as he hath so done to diuerse in the like case 1. Then Fayth taketh vp as it were a new life groweth into heart taketh hold on Christ 2. Then hath the Soule very nigh societie and coniunction with GOD. vers 5. 3. Then commeth ioy in the Holy ghost and peace of Conscience as a sweete sleepe commeth on a wearisome body vers 6. and watereth all the partes of the body with his refreshing deawe 4. Then is the Heart lifted vp to Heauen with holy thoughtes vers 8.9.10 and Prayers which mount vpward as Pillars of Smoake pleasant as perfumed with Myrrhe and Incense 5. Then is it rauished and out of it selfe in the muze and meditation of his glorious condition in the Heauenly kingdome 6. Then it endeauoreth to perswade others to consider of the Glorie of Christ and of his Kingdome vers 11. 7. After all these Chap. 4. vers 1. to the cha 15. Christ reuealeth to his Seruant the happinesse of his estate in this life and the other more plainely openly then euer he did before vers 16. and giueth him a sight of such Graces and Benefites as hee hath bestowed on him 8. The Christian presenteth his Prayers to Christ that hee would breath and blow vpon him with his Spirit that so hee might bring foorth such fruites as he hath of thankfulnesse to the Lord. Lastly Christ yeeldeth to all we pray for and giueth vs our heartes desire and doth not denie vs the request of our lippes Now for thâ—se and all other his Graces and Blessinges bestowed vpon vs to him with his blessed Sonne and Holy spirit three persons one eternall and euerliuing GOD be ascribed all Praise Power and Glorie now and euer Amen FINIS
knowledge doth beget Againe this knowledge naturally bringeth foorth securitie confidence as where the same Apostle sayth Cap. 3.19 â—â— Wee know that wee are in the trueth and shall before him assure our heartes and we haue boldnesse towardes God And therefore it can not otherwise but include an absolute assurance Finally that hee might apparantly conclude that this knowledge is a knowledge of diuine Fayth are altogeather as infallible as it may bee he commeth in with this inference in the next Chapter Cap. 4.16 We haue knowne and beleeued the loue that God hath in vs. Now where as our Aduersaries come in with this surioynder that these tearmes are generall nothing concerning any one in particuler it is vntrue that they say For where as John speaketh in the plurall number Wee haue knowne he speaketh of himselfe and in himselfe of the residue of the Church wrapped and infolded in the same condition Now hee himselfe knew certainely that he should be saued For Christ not long before he left the World filled their heartes with ioy and gladnesse partly by repeating and renewing the Promise of Eternâ—â— life and of the perpetuall presence of tâ—â— Spirit and partly by praying to his Fatheâ— for them for their finall preseruation so 〈◊〉 they might irrefragably conclude their assured saluation both for the present anâ— for the life to come Thus hauing concluded the affirmatiâ—â— of this Question let vs now consider whaâ— our Aduersaries can say for the Negatiue and Destructiue part thereof 1. First they tell vs of Job who for a his integritie was without this certaintâ— and securitie of Grace as where he thus be wrayeth it Iob. 9.21 Though I were perfect yet my soâ—â— sh uld not know it verâ— 28. I am afraide of all my works I answere by Hierome that heere hee speâ—keth by way of comparison with God anâ— himselfe especially when hee entreth intâ— iudgement with the creature in which case he disclaymeth his owne righteousnesse aâ— not being able to abide the tryall so that that this speach My soule should not knowâ— is as much as if he should haue sayd I wil not acknowledge or stand vpon my righteousnesse which is no lesse then the very Angels can say which are alreadie in Heauen and are heerein aforehand with him Againe the wordes according to the originall are commonly translated and to be read thus Am I perfect I know not my souls I abhorre my life That is if I take my selfe to bee perfect I haue no regard of mine owne Soule Againe thus I am perfect in respect of you I know not my soule I abhorre thy life namely in respect of mine owne righteousnesse The wordes of the 28. verse are thus to be deliuered I feâ—e all my sorrowes and not all my workes as flatte against the Hebrew text and an exposition which the Popish Translators doe forsake 2. Next they pleading against vs Eccles 9.1.2 from the wordes of the Preacher thus Man knovves not vvhether he be vvorthie of Loue or Hatred For all thinges are kept vncertaine till the time to come But it will not serue their turne for the translation is not right for the wordes in the Hebrewes and Septuagint stand thus No man knoweth loue or hatred all things are before them The latter wordes All things are kept vncertaine till the time to come come in by intrusion Hierome taketh no notice of them Againe the holy Ghost doth not simply denie the knowledge of Gods loue or hatred as though no man could be assured thereof in this life For to consture the wordes so the reason of the holy Ghost must be fashioned in this manner If Loue or Hatred were to be knowne then it must be knowne by the eternall blessings of God but it cannot be so knowne in asmuch as all thinges come alike to all therefore Loue and Hatred can not be knowne Now so the Proposition is not true For there be other meanes beside the outward benefites of God wherefore the true meaning of the wordes is that Loue or Hatred are not to be considered of or determined by Gods outward fauours Bernard Bernard serm de octau pascha speaketh of this Text thus that no man knowes Loue or Hatred namely of himselfe yet that God giues most certaine and assured testimonies thereof to men vpon earth Serm. 5. de dedic These be his owne wordes Whâ— knowes whether he be worthy loue or hatred Who knowes the minde of the Lord Heere both Fayth and trueth must needes helpe vs that that which is hidden in the heart of the Father may be reuealed vnto vs by the Spirit and his Spirit giuing testimonie perswades our Spirit that we are the Sonnes of God and this perswasion is caused by his Calling and Iustifying vs freely by Fayth Hieromes Hieron in hunc locum wordes on this place though commonly abused to a contrarie sense are these That men can not know Loue or Hatred by the present afflictions which they suffer because they know not whether they suffer them for probation or punishment 3. Thirdly 1. Cor. 4.3.4 they presse vs with these wordes of the Apostle I iudge not my selfe I know nothing by my selfe Where Paul not priuie to his owne estate refuseth to pronounce doome of his owne righteousnesse But it is manifest by the wordes of that Epistle that Paul speaketh nothing of his owne persoÌ„ or of estate before God but onely of the function of his Ministrie and the eminencie thereof against certaine deprauers of that calling amongst the Corinthians as Theodoret Aquina and Lyra doe auerre in their Scholies vpon this text So that where he saith J Iudge not my selfe it is as if he should haue sayd I assume not to my selfe to stand in comparison of the excellencie of my Ministrie dignitie of Apostleship in the sight of God aboue this man or that that is in the Ministrie the Iudgement is the Lordes and I leaue it to him to whom it belongeth So that heere he onely refuseth to value and prize the worthinesse of his Office though in other cases he maketh no bones to giue Iudgement of himselfe as when he sayd 2. Tim 4 â— 8 I haue fought a good fight J haue kept the fayth hencefoorth is layde vp for mee the crowne of righteousnesse which the Lord the righteous Iudge shall giue mee And Chrysostome on this place sayth that Paul did not denie to iudge himselfe simply but onely to this purpose to bridle others and to teach them modestie And where Paul sayth I know nothing by my selfe his saying is not generall but it is to haue restraint to his defectes and offences in the course of his Ministerie for he was priuie to himselfe That in simplicitie and godly purenessâ— 2. Cor. 1.12 he had his conuersation in the worlâ— And hee knew this by himselfe Rom. 8.38 That nothing could seauer him from the â—oue of God in Chrâ—st 4.
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
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
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
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