time Their Altar is without Fire their Prayers without feruour their Wordes without intention the outward action of their bodies without the consent of their inner affections The second effect is the Affect of Heart answerable in nature to that which is in Children towardes their Parents which is an affection of loue reuerence obedience thankfulnesse For they call not vpon him as vpon a skarlot and grimme Iudge but they come to him in his familiar name Abba that is a gracious mercifull Father Now such as are not of the right Spirit they can not in trueth come to him in this name Finally where the testimonie of the Spirit is many other graces of the Spirit are with it for it will not be solitarie as when one branch of a Tree sprouteth the rest sprout out with it Further learne thus to know them asunder to put difference betweene the Spirit and Presumption 1. Presumption is an inborne qualitie which wee sucke from our Mothers but the witnesse of the Spirit is supernaturall 2. Presumption is in them that recke not of the ordinarie meanes that make to their saluation But they that are of the Spirit chearefully imbrace them take care to follow theÌ„ they reuerently religiously heare the word of God 3 Presumptio is in such that vse not to call on the name of God but the Spirit of God is the Spirit of Prayer teaching vs to pray with teares not able to be expressed PresumptioÌ„ is lincked with Loosenesse of life the Spirit worketh vs in a new mould Mat 2 22. Mutatus ab illo Hectore cleane contrary to that we were before and warneth vs with the Wise-men of the East not againe to returne to Herods Court to our old Byas but by casting off our old conuersation as the Eagle doth her bill to turne into our country an other way Presumption is peremptorie and maketh a man to stand vpon his Slippers to be confident vp to the throate and neuer once to cast any doubt of our well doing whereas the consciences of the godly are oft times perplexed and troubled with doubtes yea now and then surcharged ouerwhelmed with them Presumption will faile vs at a dead lift and giue vs the slippe in the needfull time of trouble in the houre of temptation and death But the Spirit of God standeth close to vs and continueth with vs for euer and euer 2. Wee come to the handling of the Second poynt how the Spirit witnesseth our Adoption For that it witnesseth the same vnto vs this Scripture concludeth it as diuers other Authorities of Scripture beside flatly confirme it Our Heartes are wholly in the hands of the Spirit to rule gouerne them as seemeth best to him This Rule of his coÌ„sisteth chiefely in the certaine reuealed knowledge of our attonement with the Father in Christ Hereof speaketh the Prophet Jsaiah thus By his knowledge Isai 53 11. shall my righteous Seruant iustifie in my Of this speaketh our Sauiour where he sayth Ioh. 17.3 This is life eternall that they know thee to be the onely verie GOD and whom thou hast sent Iesus Christ. This knowledge is not that which is generall for so the Deuils might be saued but it is that which is particuler by which a man commeth to know that God is his Father Christ his Redeemer the Holy Ghost his Sanctifier and Comforter This knowledge is the peculiar worke of the Spirit as this Text teacheth as this other the same mouth deliuereth of the same nature Wee haue receiued not the Spirit of the world â— Cor. 2.12 but the Spirite which is of God that wee might know the things that are giuen to vs of God Now three manner of wayes doth the Spirit make vs priuie to this counsaile of God 1. By his inward Inspiration 2 By his outward Word 3. Inwardly outwardly by inward and outward effects By his Spirit he did inspire the Prophetes and open many thinges to come And Christ sayd to his Apostles as concerning the Holy ghost He shall leaâ— you into all trueth Ioh. 16.13 By his Word he spake vnto the Prophets and by his Word in like manner he teacheth vs his Will Also by diuers effectes he declareth either his Mercie or his Iustice as it is well knowne The same is to be thought of the reuealing of his Election to witte that God reuealeth the same to the Elect by the Spirit by the Word by the most assured effectes of his Predestination We are now to speake of them seuerally in their order 1. By inward inspiration we haue intimation of our certaine Election by which our mindes are illuminated and it is reuealed vnto vs that wee are from all eternitie Predestinated into this Adoption of his Son-ship All the Elect are owners of this Grace as now actually made the Sonnes of God by Fayth regenerated and new borne by the Holy ghost ingrafted into Christ So the Apostle saith Rom. 8.9 If any man hath not the spâ—rit of Christ he is not his Whosoeuer therefore is of Christ is ingrafted into Christ must needes ipso fâ—â—â—â— haue the Spirit of Christ Now whosoeuer haue receiued and haue this spirit of Christ the spirit of God testifieth to their mindes that they are the sonnes of God he maketh them to speake in the language of Children Aâ—ba that is Father And it is a certaine case that none is renewed by the spirit of God who is not peremptorily perswaded that God is become his most louing and gracious Father and so call vpon him by that sweete speciall name Therfore though all men in that they are assured by the certaintie of Fayth that God is their Father and they are his Sonnes do not thereby argue and conclude that they are elected to eternall life yet all men indeed haue thereby a most sure certificate of their Election to the state of Glorie because if they be the Sonnes of God it followeth by due consequent that they also be the heires of eternall life Let this Testimonie appeare euident by way of demonstration in this manner Whosoeuer call vpon God and in their heartes cry Abba Father it is certaine that such be the Children of God and that this cry of theirs is from the gift motion of the spirit of God But whosoeuer are the Sonnes of God are also inheritours of life euerlasting and they are predestinated into the adoption of his children Therefore it cannot otherwise be but that all such as are perswaded by the spirit of God that they are the Sonnes of God should be predestinated to eternall life be throughly perswaded in the same 2. The second meanes whereby we attaine the knowledge of our Election is his outward Word not any particular Word by which hee doth outwardly in priuate and proper manner suggest to any man expresly his Election but the generall word of the Gospell in the which Christ calleth all them which beleeue in him
come to Christ the Dignation and Grace which he giueth to Infantes Which Vocation is the introduction into our state of saluation in this present life Wherfore vsually the Apostles in the frontispire forehead of their letters to the Churches speake of this Vocation Rom. 1.7.8 1. Cor. 1.2 inscribing and entitling them Saintes by calling Therefore it must needes be that whosoeuer be Elected in Christ be at their appoynted time effectually called and drawne vnto him 3. The third benefite of God and effect and proofe of our Predestination proper onely to the Elect is Fayth without which Heb. 11.6 in the testimonie of the Apostle it is impossible to please God For by this we are incorporated into Christ we are made members of his body without which Fayth no flesh can be saued In Infantos the action of Fayth which is a knowledge of Christ and confidence in him is not as not capable thereof in respect of their age but they haue notwithstanding the Spirit and life of Fayth which in processe of time will breake foorth as those Scripture pâ—aces prooue which teach That Saluation commeth to all by Fayth and how that without Fayth it is altogeather impossible for any to please God That this is the effect and fruite of Election the Apostle perspiciously and openly deliuereth 1. Cor. 7.25 where he witnesseth of himselfe that hee obtained mercie of the Lord that is in his sacred and secret decree of Predestination to be faythfull Wherefore whosoeuer are Predestinated to eternall life in Christ they are elected to this Fayth the effect thereof and therefore perforce they must at last beleeue in Christ 4. The fourth benefite and effect is Justification that is the free remission of our sinnes and the imputation of the righteousnes of Christ So that the forme of Iustification is as it were a kind of translation of our sinnes to Christ and of Christs righteousnesse to vs by reason of this diuine imputation It is stiled The Righteousnesse of Christ because it is out of vs and it is in the humanitie of Christ as in the subiect This naturally followeth Fayth at the heeles inasmuch as those that are endowed with this Fayth are therewithall also Iustified That this Iustification is an effect of Election Rom. 8.30 the Apostle insinuateth by setting it vpon the head of our Vocation adioyned to Predestination immediatly before Now this is not effected in vs while wee are in this world but in the Pardon of our sinnes and in the imputation of his perfect obedience to vs. 5. The fift benefit and effect is Regeneration and Sanctâ—fication by the Spirit while we become New creatures by him and so the Sonnes of God not onely by Adoption but by regeneration also For Christ when he Iustifieth vs he not onely remitteth our vnrighteousnesse and imputeth his obedience vnto vs but also taketh away our heart of Stone giueth vs his owne heart of Flesh vnto vs putteth off our Old man and cloatheth vs with his New one and strippeth vs of our inward corruption and maketh vs pertakers of his owne Nature and so indeed of the Sonnes of Men maketh vs the Sonnes of God and Brethren vnto him Wherefore wee are sayd to be Predestinated by Iesus Christ Ephes 1.4.5 Ioh. 8.6 That wee should be holy and without blame befo e him And hence is this saying of our Sauiour That which is borne of the Spirit is Spirit 6. From this roote springeth the sixth Branch of our Election which is The loue of Righteousnesse and hatred of Sinne For in Regeneration there is Toâ—mâ—â—rs a quo et termanus aâ— qâ—m An auersion from sinne and a conuersion to God the mortification of the old â—â—â—am and the viuification of the New the alteration of affections of Nature corrupted into the affections of Diuine nature by the Holy ghost sanctified which is noted in their Walke of which the Apostle speaketh Rom. 8 1. which is Nâ—â— aâ—ter the flesh but after the spirit And in the distaste their Stomackes take of carnalities They saâ—â—ur not the thâ—â—â— of the Flesh but of the spirit Now the first affectes of the Flesh are Loue of sinne which is the Câ—ncupiscence of the fl sh and so on the contrarie side The hatred of Righteousnesse and of the Law of â—oâ— which are not of the Father but of the World For that which properly is spoken of Christ 〈◊〉 5 8. Thou hast loued Righteousnesse and hated â—â—quitie is not improperly vnderstood of all that are the members of Christ wherefore Dauid who beareth the person of all the Elect and expresseth their disposition 〈◊〉 3. saith of himselfe J haue â—oued thy Law Thy Lâ—◠〈◊〉 within my heart J hate all these that are workers of iniquitie J will not sit among the Wicked Such affections S. Paul deliuereth vs. J delight in the Law of God concerning the Inner man that is Rom. 7.23 as I haue an inward and a better birth 7. Now these two Affections the first fruites of Regeneration beget the seuenth Effect Aâ— endeaâ—our to doe Good workes that is to forsake Sinne and to fulfill the Law For hee that hateth any thing from his heart hee shunneth and auoydeth it all that he may And so of the other side hee that inwardly loueth a thing hee pursueth it with the hottest contention that can be This distinctioÌ„ of theirs in these two opposite coÌ„ditions the Apostle thus speaketh of He that doth righteousnes is righteous 1. Ioh 3.7 as he is righteous Hee that committeth sinne is of the Devill For the Deuill sinneth from the beginning Now Christ came into the World to dissolue the workes of the Deuill in the Elect But in the Reprobate he suffereth them to remaine still as they are because he was neuer stated in them they were not giuen him of his Father to be purged regenerated saued Wherefore Christ being preordinated to performe all these workes and no good thing is done in vs which was not in Christ prepared for vs from all eternitie it is more then manifest that our sollicitude of good works is the effect of our Election This the Apostle sheweth plainely where he sayth Eâ—liâ— 2 1â— Wee are creâ—ted in Christ Iesus vnto goâ—◠〈◊〉 which God hath ordained that wee should walke in them This duetie as more then necessarie is commended and commaunded vs by Saint Pâ—ter 2. Pet. 1.10 in this precept hee prescribeth vs Giue diligence to make your Calling and Election sure that is by Good workes as many coppies haue it For to whom should we make it sure Not to God for it was sure to him before all worldes but to our selues and neighbours 8. Now because while we seeke the glorie of God and are carefull of Good works and we refuse to fashion our selues according to this world in the lustes and sinnes thereof the Flesh the World and the Deuill combine and hange togeather like the Skales
THE WAY TO HEAVEN IN A Sermon deliuered at Saint Maries Spittle on Wednesday in Easter weeke the 27. of March 1611. By SAMVEL GARDINER Doctor of Diuinitie Imprinted at London by W. W. for THOMAS MAN 1611. TO THE RIGHT HONORABLE THE VERTVous Lady JANE Lady BARKLEY wife to HENRY Lord BARKLEY SAMVEL GARDINER Consecrateth this his Sermon in testification of his dutifull affections ROM 8.16 The same Spirit beareth witnesse with our Spirit that we are the children of God HAuing lately handled among you the doctrine of the certaintie of our Election I hold it fitte now to open the veine of these two Questions naturally incident vnto the former Argument 1. Whether a man may know his particular Election 2. How it may be knowne This Scripture that teacheth how it may be knowne plainely insinuateth that it may be knowne How it may be knowne it is heere told vs the mouth of two witnesses the best that is in Heauen The Spirit of God 1. Cor. 2.10 which searcheth all thinges yea the deepe thinges of God 2. The best that is in Earth The Spirit of man 1. Cor. 2. â—1 that onely knoweth the thinges of man within him reuealing it vnto vs. By these degrees as by the Staues of Iacobs Ladder we ascend vp to this sacred counsaile of his Sanctuarie Our owne Spirit is our Heart and Conscience sanctified in the sprinkling of the Blood of Christ The Spirit of God is ioyned by God vnto it to helpe our infirmities Our Spirit testifieth morally of our Adoption by sanctification and the fruites thereof The Spirit of God witnesseth an other way that is by the absolute certaintie of Fayth declaring and applying the Promises of God Foure maner of wayes may one be said to be the Child of God 1. By naturall or essentiall Generation in this sense Christ Iesus is the onely Sonne of God begotten of the substaunce of his Father before all worldes 2. By the grace of Hypostaticall vnion with the naturall Sonne of God thus Christ as man is the Sonne of God and the borne Sonne of God 3. By grace of Election as they that are elected and put apart to this to be Sonnes and so ioynt heyres with Christ in his Kingdome in this meaning Christ is sayd to haue died Iohn 11.52 To gather togeather in one the children of God that were scattered that is the Elect not as yet regenerated 4. By grace of Regeneration according to the saying of Christ to Nicodemus Iohn 3.5 Except a man be borne againe of the Spirit hee can not enter into the kingdome of God Heere to be the Child of God is to be Predestinated into the Adoption of his Children Ephes 1.5 Who hath Predestinated vs to be adopted through Jesus Christ in himselfe Next to be made actually indeed the Child of God through Fayth As many as receiued him Ioh. 1 1â— to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his name Finally by the same Spirit to be regenerated into the child of God and to put on the nature of the Sonne of God Christ Iesus or to put on Christ Iesus himselfe according to the Apostles phrase of speach Put on the new man Ephes 4.24 which after God is created vnto righteousnesse and true holinessâ— Now the Priuiledges are royall annexed by God to those whom he hath thus Adopted his Children They are the Lords Heyres apparant it is the consequent the Apostle maketh 1. If we be Children Rom. 8.17 we be also Heyres euen the Heyres of God 2. Fellow-heyres with Christ so are they surnamed in the same place Heyres annexed with Christ Rom. 8.17 3. Yea Kinges at all degrees so the spirit speaketh euidently Reuel 1.6 And made vs Kinges and Priestes euen to God his Father 4. All their Afflictions Wantes Offences are but probations and fatherly Corrections layde vpoÌ„ them for their good as it is written We know that all thinges worke togeather for the best Rom. 8.28 vnto them that love God 5. They haue a coÌ„maunding imperial power ouer all creatures yet so as in this life they haue but Jus adrem Right to the thing In the fift that is to come they shall haue Jus in re Right and ful state in the verie thing it selfe world life death thinges present thinges to come euen all are yours â—â—b 27. Thou madest him litle inferiour to the Angels thou crownest him with Glory and Honour and hast set him aboue the workes of thine handes â—is 8. Thou hast put all things in subiection vnder his feete 6. Lastly the very Angels are Officers at hand to giue attendaunce vnto them and to watch ouer their good Ieb 1.4 Are they not all ministring Spirites sent foorth to minister for their sakes which shall be heyres of saluation Whereto answereth this part of Psalmodie Psal 34.7 The Angell of the Lord pitcheth round about them that feare him and deliuereth them Hereupon let me speake in the language of Dauid Seemeth it a small thing that I be Sonne in law to a King sithence I am poore and of no reputation So seemeth it a small thing to vs to be adopted into the Children of God beeing Wormes 1. Ioh. 3.1 and no Men Behold what loue the Father hath giuen vs that wee should be called the Sonnes of God It was a part of high honour done to our forefathers Hebr. 11.16 Abraham Izaac Iacob that God was not ashamed to be called their God No lesse honour is performed to vs that hee is our God and wee his people hee our Father and wee his Children Now the Spirit of God while it inwardly witnesseth to our Spirit that is to our Mindes by illuminating them by the Sun-beames of his Grace that wee are the Children of God hee doth plainely and openly reueale to vs that we were from all eternitie Adopted into his Son-ship For they are not by Fayth the Children of God neither are they regenerated into the Children of God or haue put on Christ who haue not first been Predestinated vnto this Adoption And heere now come our first Question in place to be ventilated and decided whether a man may know his particuler Election The Papistes say no without suggestion of speciall reuelation A verie erroneous and absurd assertion easily checked by Scriptures and Reasons By Scriptures as by the words of Christ to his Disciples Luk. 10.20 Reioyce that your Names are written in Heauen But Ignotâ— nulla cupido no man reioyceth in a thing either vnknowne or vncertaine vnto him By this Precept of Peter Giue diligence 2 Pet. 1.10 to make your election sure Now herein what would all our diligence doe good if it could not be made sure Lastly in this perswasion of S. Paul to the Corinthians Prooue your selues 2. Cor. 13.5 whether yee be in the fayth or not Know yee not your owne selus how that Josues
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
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.
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