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
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
The fourth Obiection is thus laide in against vs. There can be no Iustification where there is not Fayth and Repentance But no man can be certaine by the certaintie of Fayth of his vnfained Repentance of his sinnes past and of such a Fayth as God requireth of vs in asmuch as the worde performes no testimonie of our particuler Fayth and Repentance therefore no man can be certaine by the certaintie of Fayth that his sinnes are forgiuen him Our Answere is this that a man by his Fayth should be certaine of his Fayth and Repentance there is no such necessitie because the obiect of Fayth is not of thinges present but of thinges to come whereas Fayth and Repentance are truely present in all that truely beleeue and repent it will suffice if any man any way be vndoubtedly certaine that he hath them And albeit some men fondly feed vpon their owne Fancie as vpon a Restoratiue that they haue Fayth and haue it not as they that dreame that they are great persons when they are out of their dreame finde the contrarie yet the true beleeuer knoweth aswell that hee beleeueth as hee that vnderstandeth knoweth hee vnderstandeth and as hee that beleeueth a man on his word knoweth hee beleeueth him and as hee that holdeth Monie in his hand knoweth that hee holdeth it Wherefore Paul calleth on the Corintians 2. Cor. 13.5 to prooue whether they haue Fayth or no to insinuate that it is a poynt to be prooued and discerned of vs And hee professeth this discerning skill in himselfe where hee sayth J know whom J haue beleeued 2. Tim. 1.12 And S. Iohn maketh it as cleare as the Sunne 1. Ioh. 3.24 By thâ—s wee know that hee dwelles in vs by the spirit which he hath giuen vs. And whereas they vrge vs further herein that albeit we may know that we haue this Fayth yet we can not know whether it be of sufficiencie or no for our securitie in this cause We answere that true Fayth not blinded with hypocrisie in the mediocritie and imperfection thereof sufficeth to assure vs of our particuler Election as the least measure of Manna fedde them in the Desart Exod. 6. as well as they that came in with Cornu copta and had made greater prouision As a Palsie shaking Hand could receiue the benefite of an Almes as well as the strongest Arme and soundest Hand of all As the Flesh that is the weakest part of man hath as much vinacitie in it as the very stones that are of such solide and firme composition The sinceritie of our Fayth beeing of more worth with God then the perfection of it The Will with God is the measure of the action the Desire of any Grace in God is the very Grace it selfe He that hath but a Will to serue God hath the Spirit of God and hee that hath the Spirit of God is in Christ and hee that is in Christ shall neuer see damnation God will approoue his owne workes which he hath wrought in thee and will not reiect thee for thy worke 5. A fift Obiection throwne vpon vs hath deduction from such Scripture authorities as commende Feare vnto vs the contrarie qualitie as it should seeme to this godly securitie of Conscience that this Doctrine of the Knowledge of our particuler Election seemeth to implie as where Salomon sayth Pâ—â—â— 28.14 Blessed is the man that Feareth alway â—â—ul 2.12 As where Paul sayth Worke your saluation with Feare and trembling As where the same Apostle sayth Rom. 11.20 Thou standest by Fayth be not high minded but Feare As where the royall Prophet in the Ode 〈◊〉 2.11 sayth Serue the Lord in Feare and reioyce in trembling Vpon which places Stapleton croweth as a Cocke on the dunghill out of the aduantage that he presumeth he hath against our Doctrine which he sayth giue the foyle to our counterfeite Fayth of our perswasion of Gods Loue not possibly to be lost and to the opinion we hold of the indeleble Fayth of the Elect and to all our Diuinitie of the certaintie of Grace and Saluation His Sophistication and fallacie is thus framed Where there yet remaineth to the beleeuer and to him that standeth in the Fayth matter of feare there this conceiued Beliefe of ours this Fayth inexpungible this presumptuous assurance can not haue a place His reason is because nothing is more aduerse to Securitie then Feare nothing more destroyeth this our certaintie of Saluation then this our facilitie of possibilitie of falling from Grace neither may that be deemed indeleble that is in such danger and hazard to be lost But the Apostle sayth he striketh with feare yea such as beleeue and stand in the sayth therefore in this securitie of ours there is an absolute nullitie I cannot greatly blame him for his dowtie dispute to keepe vs still in suspense of our saluation for the Doctor knoweth well that all their questuous occupation whereby they liue is in the life of this their luxate doctrine and how that if this our diuinitie should stand they might burne their Bookes as the Bookes of curious artes were serued spoken of by Luke in the Actes of the Apostles for the whole masse and waight of all their building their Purgatorie Masse Indulgences Satisfactions Merites and the whole Papacie leaneth vpon this base of base minded Doctrine doubtfulnesse of saluation without which doubt out of doubt all would come tumbling downe with a witnesse at the sound of this our Preaching as the Walles of Hiericho sometimes did at the noyse of the Trumpets of Rammes hornes But I answere Stap eâ—on in his Argument that the Assumption of his Sillogisme is faultie two wayes 1. First for that the Apostle doth not put feare into the heartes of the faythfull standing in the Fayth but only such as make detraction froÌ„ the Faith such as our Hipocrites and seruers of the times such as neuer indeed beeing in the Fayth can not tarrie or stand in the Fayth Secondly he doth not affright the faithfull standers in the Fayth with the terrour of their fall but onely monisheth them to that feare which consisteth in modestie and humilitie Bellarmine in his Bookes of Iustification Bellar. lib. 3. cap. 12. de Iustificat to establish this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sophisters and to ouerthrow our position of the certaine knowledge of our Predestination vseth the selfe-same argument more briefly framed thus Where feare is there is no assurance but we are all willed to feare therefo e there is no assurance The Proposition is true vnderstood of the seruile feare vnable to stand with this assurance for this feare is in the Diuels who beleeue and tremble But as it hath reference to the filiall feare which is a feare of God of modestie of humilitie it is erroneous false for it is in the nature of this feare not to quench but to kindle Fayth to conserue and to increase it Againe there
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
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
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