the tempter cast downe our leaues that declared vs to liue and yet shall the roote remaine a liue though it be not seene saith Theophilact Fowlly fell Dauid we all know and felt a feareful change in his hart when he cryed O Lord Let me feele y e comfort of thy Spirit againe yet finally forsakeÌ„ he neuer was nor cast away Notable is the storie of master Robert Glouer in the Acts and Monuments of our Church to show how shrodly a childe of God may be shaken humbled yet all well in time againe Master Glouer to my remembrance hauing receiued sentence to be burned for his faith was in the prison after so bereft of all swéet comfort and féeling of the Spirit in his soule and inwards that he séemed rather to himselfe as it were forsaken then otherwise of God and his grace Diuers godly brethren to whome he made great lamentation for this his dulnesse comforted him with gods promises assuring him in the truth therof y â— it would be otherwise with him in due tyme though thus it pleased God to humble him for a while happely as in déede it was y â— it might be more swéet when it come Say what they all could he receiued no tast of swéetnesse but remained still all dull and heauie dead in himselfe The tyme of his death came he thus voyde of comfort a dolefull and heauie case if we thinke of it The brethren applied him stil with their comfort bad him not feare for as sure as the Lord liued who neuer forsaketh his in their most néede the Spirit would come againe yet ere he died And because they were most sure of it grounding themselues vpon Gods promises which neuer faile therfore they intreated him that when it came he should giue them a signe or by some meanes or other make them acquainted with it both for their comfort present and instruction euer in the like triall He promised that he would and now sée the wonderfull worke of God being taken out of the prison and vpon his way to the place where he must dye sodainly in y â— way came such a streame of swéetnesse into his hart and such a power of the Spirit replenished his soule that he cryed with a loude voyce He is come he is come he is come To the vnspeakeable comfort of the godly brethren that had assured him thereof before the great wonder of them that knew not what be meant Neuer being so heauy in the tyme of his huÌ„bling as now he was ioyfull after this his lightning Tried therfore I say Gods children may be and séeme as forsaken but yet in the ende it is not so my text being true as God is true He that commeth to me I neuer cast away Stand we therefore in the truth of God with assured comfort of our happy end when once we find we are truely come to Jesus Christ by the Fathers giuing Eor whom the Lord loueth to the and he loueth Iesus Christ is yesterday to day the same for euer But O presumption presumption cry some y t neuer knew or else would not haue y t people of God to know what true pietie meaneth Papists I meane who in no case can abide this doctrine being a cutthrote to their purgatorie masses and satisfactorie works all flowing from a fearefull vncertaintie what shall become of vs deuised by theÌ„ to comfort this feareful thought with all Alas beloued is this presumption to giue credit to God when he promiseth yea againe and againe and twentie times promiseth Make the case your owne and suppose that your selues do promise a man either â—aiment or pleasure or some thing or other and the partie resteth vpon the truth of that word assuring himselfe it shal neuer faile but is as sealed with a thousand seales Doth this man offend in presuming or rather yeld you the credit y â— is due vnto you you meaning w t all truth the performance of your word So is this case yea so much better as God excéedeth man in truth of meaning and power to performe what he promiseth God saith I will not cast him away that commeth or I do neuer cast him away If I beléeue this â—o be true doe I presume or performe my dutie in giuing credit to the Lord Nay is not y â— doubting of it a feareful dishonoring of God and detracting from his truth Surely if a man should doubt one of your wordes you will make it and take it a wrong and shall it be no wrong to doubt of God Much more Therefore let these sinfull men delight in their owne discomfort the Lords disgrace till God open their eyes let you and me be of Austens iudgement in this matter Non est ista superbia elati sed câ—â—fessio non ingrati This is not any pride of one puffed vp but a confession of one that is not vnthankfull If any man thinke yet this doctrine of assuraÌ„ce will make men carelesse how they liue I haue answered before this obiection and showed that is neuer so in them that are truely religious and truely taught because they know God hath aswell apointed the way as the ende that is holy life aswell as saluation in heauen And Pietas quae finem nouit non est pietas Pietie that ceaseth was neuer pietie Lastly these words teach vs constancie in loue and affection one towards an other as our Lord and Sauiour is most constant towardes all â—â—at come to him We are to fickle and tickle many of vs to day takeing and to morow forsaking to day louing and to morow lothing without any cause in the world other then our owne naturall corruption soone hott soone colde Such is not our God Sauiour we héere sée who neuer reiecteth whome once he accepteth neuer casteth away who once commeth to him And what better paterne to frame our selues vnto then such an one Such was not Ruth who answered her mother in law that wold haue had her returne and sayd Intreat me not to leaue thee nor to depart from thee For whither thou goest I will go where thou dwellest I will dwell thy people shalbe my people and thy God my GOD. Where thou dyest I will dye and there will I be buryed The Lord do so to me more also if ought but death depart thee and me This was stedfastnesse worthie praise and an example for all to folow that in this behalfe wil be worthie of prayse Such againe was not Traian the Emperour of whome it is written that when Sura Licinius one whome he greatly trusted was accused to him that he was not faithfull but practised trechery against him Traian would not be induced to suspect his faith â—home long he had loued and duely tried but in stede of that frowne with the appurtenances which the accusers looked for went to Sura his house vnbidden tould him he would suppe with him called for Sura
the increase of true faith in them yet the wicked eate drink it vnworthely to their owne damnation and regard not as they ought the Lords bodie What should I saye Is not Christ himselfe our déere and blessed Sauiour good and full of life and saluation to all that beléeue Yet euen this Lambe of God sonne of the most high to these cursed castawaies is a stone to stumble at a rock of offence they being disobedient and euen ordeigned to this thing Finally in a word vnto them that are defiled and vnbeleeuing nothing is pure but euen their mindes and consciences are destled Contrarywise to the godly which are pure all things are pure and euen all things all things I say worke to y â— best to them that loue God Yea saith Austen Ipsa etiam peceata The very sinnes falls of the godly turne vnto their good some way or other though thereby they may not be imboldned to offend Therefore we sée how firme this decrée of God is the wicked cannot be saued turning all things to their wo and the elect cannot finally be cast away reaping through the assisting grace of Gods spirit good from all things that befall them For number and knowledge of God of these his elect and chosen the scripture againe is not silent but telleth vs thus much that the haires of our heads are nuÌ„bered Then certainly our persons God knoweth who be his Then certainly he knoweth the number and the number is certaine Our names are written in the booke of life Therefore we are knowne and the number is certaine He calleth his by their names therefore he knoweth them both who they are and how many With which proofes and many mo that might be named Saint Austen ioyneth when he saith Praedestinatorum ita certus est numerus vt eis nec addatur nec minuatur The number of the elect is so certaine that neither addition can be made vnto them nor diminution from them Lastly the word instructeth euen vs also to knowe and to beléeue this matter in perciculer of our selues For the Spirit shall rebuke the world of sinne saith Saint Ihon because it beléeueth not and what is it to beléeue but in my soule and conscience to be assured that Christ died not onely for others but euen for me and that by his death and passion as well I my selfe my poore body and soule shalbe saued as any others And what is this I pray you but to beléeue that amongst others with others as well as others God hath chosen you to be an heire of his Kingdome Want this faith in your selfe the place I aledged saith the spirit shall rebuke you and as many as want it for sinne because ye do not beléeue this Therefore we are all bound you sée euen by the will of God to beléeue our particuler election predestination he that doubteth or waueretd must be rebuked and is rebuked euen of Gods spirit for so doing Why againe should so much and so many things be spoken of the mercie goodnesse of God as is in y â— scripture but that you I and all flesh should catch hold of it and conclude out of y â— same that to vs particulerly such so euer God wilbe Looke we then at the light of y â— word of God both for election for y â— causes of the same for the firmenesse stabilitie of it for nuÌ„ber knowledge in God in our selues and sée whether these mad men that cannot away with this doctrine of Gods election do not oppose themselues directly plainely against the euidence of Gods holy sacred Scriptures striuing against the streame and kicking against the prick to their fearfull confusion if they leane not The third last thing which I said they oppose themselues against is the swéet vse of this holy doctrine which it yeldeth suÌ„dry waies to as many as rightly with vnderstanding meditate vpon it As first by confirming most strongly this féeble faith of ours against despayre when troubles crosses do euery way beset vs as it were ouerwhelme vs. For truely may it be saide of the afflictions often of the godly as one saide of an other matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one labour begâ—◠〈◊〉 â—â—her one sorow foloweth an other 〈◊〉 〈◊〉 â—iue godly in Christ 〈…〉 the troubles 〈…〉 But â—eare not litle flock saith our Sauiour Christ for it is your Fathers will to giue you a kingdom as if he should say whatsoeuer befalleth you bitter in this world dispaire not but comfort your selues and soules with this that you are of the flock that is elect chosen for a kingdome which your fathers will is w tout all faile to giue you Reioyce that your names are written in the booke of life that is stay your selues vpon your election euer feare not Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword No I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preseÌ„t nor things to come nor height nor depth nor ani other creature shalbe able to seperate vs from y â— loue of God which is in Christ Iesus our Lord. Sed superatis omnibus pro cellis tandem in portu c. But all storms waues of wo being passed ouer well broken of at last in y â— quiet hauen of euerlasting comfort I shall haue my rest for euer euer In a word how can a man dispaire of Gods mercie in due time that findeth his election in the meane time Swéete therefore euer against finall feare is this doctrine Secondly it cooleth and quencheth the proud puffe of sinfull flesh telling vs that be we neuer so mightie neuer so Honorable and high by place and calling in the world yet we were made of the same masse and mould that the poorest man and most wretched caitife to see to in the world was we haue stode before the potter no better matter then he to receiue a choise to such vse and ende as might please him What difference is in vs if any be touching election it hath come by mercy and not from merit therefore no pride but thankes no disdaine of any but humilitie toward all and euer in our selues bewtifieth adorneth vs most He that gloryeth let him glorie in the Lord saith this doctrine of election For fauour in God is the fountaine of our grace whatsoeuer it is that we reioyse in Shall I hoyse sayle and looke bigge vpon others when onely by grace I am that I am It may not be Thirdly it â—â—réth our harts with a féeling of loue in God towards vs that is swéeter then hony or the
his barbar caused him to shaue him euery way contynued his receiued liking of a faithfull falsely accused friend to his great honor Sura his great commfort and the accusers great griefe that saw it This againe was constancie worthie prayse in a noble Emperour A glasse for all noble men and great men to looke in y â— the like vertue may win the like prayse and their poore faithfull true friends seruants like comfort The very same honor for constancie in his affection got Alexander the great in his life and kepeth it yet to this day in y â— monuments of learning for giuing no credit to such as accused Philip his phisition y t he ment to poyson him being hired so to doe by Darius For the next phisicke he had néede of he caused the same Philip to make him a pâ—tion and taking the same with one hand deliuered Philip the letter that accused him with the other drinking of the potion without any stay or doubt either then or euer afterward But what shold I trouble you with many of these examples my text is in stéed of ten thousands thousands of them Jesus Christ our Sauiour is constant loueth to the end whome he once loueth casting not away for malice of man or diuill whom once he receiueth being come vnto him Thinke therfore of this let this reforme our wauering wills our tottering loue vnstable affectioÌ„s together with that of Salomon if you will Omni tempore diligit qui amicus est He loueth euer that is a true friend And let this suffice I might note a true comfort in this constancie of our Sauiour against the blustering threats and thundering excommunications of Pope and papists sectaries and â—nabaptists who shal neuer be able to hurt such as haue the true comfort of their comming to Christ by a liuely faith in their consciences But the time is past The God of heauen giue this which hath béene spoken his blessing that it may be a sauour of life vnto life to vs and neuer a sauour of death vnto death to the prayse of his name and our eternall comfort through Jesus Christ our Lord. Amen Amen Iohn 8. 47 Iho. 10. 26. Act. 13. 48. a Act 13. 48 b IhoÌ„ 8. 47 c Iho. 10. 26 The Fathers giueing is our election Ver. 6. Ver. 9. Ver. 11. Ver. 12. Our dutie bindeth vs to coÌ„sider this doctr Deutro 29. 29. A second reason A third reason Ro. 1. 14. Euidence of Scripture First for the doctr Ro. 8. 30. Ro. 9. 22. 23. Eph. 1. Mat. 13. 11. Math. 25. Luke 2. 34 Ro. 9. De verbis Apost Ser. 20. De spir lit cap. 34. The cause of electioÌ„ Ephese 1. 5. Ver. 4. 1. Cor. 7. 25. Ro. 11. 5. Ro. 4. Aug. in Ihon. 6. The stabilitie of our election 2. Tim. 2. 19. Ro. 11. 25. A reason proouing the stabilitie of Gods decree 2. Cor. 2 16. Ro. 2. 4. Galat. 5. 13 1. Cor. 11. 1 Peter 2. 8. Tit. 1. 15. Rom. 8. * The nuÌ„ber of the elect and knowledg of them in God Luc. 12. 7. 2 Tim. 2. 19. Lucke 10. 20. Iho. 10. 13. Aug. de Cor. Gra. to 3. cap. 12. 13. Knowledg in vs of the same Ihon. 16. 9. The second reason The first vse of this doctrine Lucke 12. 32. Lucke 10. 20. Ro. 8. 33. 34. 35. 38. 39. Another vse A third vse Cupit omnis dilectio redamari A fourth vse A fift vse 1. Ihon. The 6. vse Act. 4. 27. 28. Cauils against Gods predestinatioÌ„ The first obiection Act 27. ver 30. Math. 2. Lucke 2. 51. Ro. 1. 〈◊〉 2. Obiection The 3. obiection The doctrine of predestination is not to high c. Tit. 1. 1. Act. 13. 48. Ro. 8. How to know whether we be the children of God or no. Dâ—uers sortes of commers to Christ Lamen 3 40. 2. Cor. 13 The degrees of our estate to be obserued of vs. Pride in aparel no proof y â— we are come to Christ Greg. ho. vlt. in â—uaÌ„ Hom. 6. Sopho. 1. 8 Hier. epist ad Laetam Eccle. 19 Such as our apparell is such are we A vaine garmeÌ„t is like Westminster papers Back papers hat papers Note this well Inward pride of minde no token of our comming to Christ Examples of such as haue falne by pride of minde Dan. 4. 28 Ezek. 28. 2 Psal 91. 5 Episcopi funct fugient Vt crescuÌ„t dona sic rationes donorum Greg. A holow hart to the state no proofe of our election RemeÌ„ber Rodulphe absolued by Greg. The iudge ment of God euer vpon traytors A prayer 1. Sam. 25 29. ContentioÌ„ diuision amongst brethren Philip. 2 1. Iohn 4 Math. 5. 9 Ephes 4. 4 Why we haue two hands two eyes c. An embleme declaring the dutie of brethren Psal 50. 16 19 20 Note 21 22 Pro. 6. 19 Aug 2. dis Fortunatum Pro. 20. 3 Marc. 9. 50. Heb. 10. 24 O Note it Aug. Ser. 186. Annales eccles Baronij pag. 576 Epist â—o ad Hiero. Ex Annalibus predict loco predict Sacriledge no proofe of our comming to Christ Dan. 5 Feare this iudge meÌ„t you church robbers Sublatis studioruÌ„ pretijs etiam studia pereuÌ„t Corn. Tacit Annal. 11 Mar. 6. 34 Act. 5. 2. Kings 4 10 Preface to my booke vpon the com Other sins amongst vs. Yet ther is time to repentance 2. Peter 1. 10. 11. A comfort against despisers of reformation The first vse Comfort against vn worthines Psal 51 The second vse Comfort against disdaine The third vse A paterne for gouernors Be mercicifull as your heauenly Father is merciful The 4. vse to proue y e certaintie of our saluation Psal 1 Iere. 32. 40 Math. 24. Ihon. 10. 28. Note Psal 51. The storie of master Glouer Ihon 13. 1 Hebr. 13. 8 To beleue God is farre from presumption Constancie in God teacheth vs to be constant one to an other Ruth 1. 16 Yet said he well Tua cautio O princeps nostra cautio est Cic. pro Marcell Pro. 17. 17. Sectaries excommunication