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
certaintie of fayth boldly Heb. 10 35. that we may receiue Mercie find Grace to helpe in time of need Ioh. 3. And wee Cast not away that confidence which hath great recompence of reward Our Fayth is not onely in Cognitio a but in Agnition likewise in acknowledgement as well as in knowledge Inquisitiue fellowes like Nichodemus â—oh 3. puts vp questions How can this thing be or as the Jewes that came in properly with their spoake â—oh 6. How can he giue vs his flâ—sh to eate by beeing thus busie euidently doe bewray themselues that they doe not beleeue Wee may lawfully aske of the virgin Marie how this may bee that wee may be instructed But we may not come with Interrogatories in the case to nourish doubtinges 3. Thirdly albeit Fayth it selfe be the same and common to all yet is it not so in the measure of it But in some it is of greater in some of lesser quantitie As God hath dealt to euery man the measure of Fayth Rom. 12.3 The Seede that was throwne vpon the good Ground came not vp alike but in seuerall plottes verie disproportionably in some thirtie in some sixtie in some an hundred fold It is with Fayth as it is with the body of man First we are Infantes then we increase in yeares and strength We are first Infants in Christ Iesu and by degrees grow from Grace to Grace vntill wee come at last to that height strength as wee grow strong in the Fayth with Abraham There is a Positiue and a Superlatiue Fayth The Positiue is that which otherwise is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A litle Fayth Qâ—â—â—dâ—â— rather then Quantum sampled by our Sauiour to the graine of Mustard seed the least of all Seedes Math. 17.20 which being put into the ground groweth into First an Hearbe 2. the greatest of all Hearbes 3. yea into a Tree 4. into such a broad Tree as the Birdes of the Heauen make their nestes in the branches thereof compared by the Prophet Isay to smoakie Flaxe Isa 42.3 The Superlatiue Fayth is that which is otherwise stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An absolute Assurance as not being onely a certaine and true perswasion but plenarie compleate But this least degree of Fayth of this Positiue kind this beginning or rudiment of Fayth this smoakie Flaxe which hath no Fire in it of that weaknesse as it giueth neither heate nor light Christ will not quench but will make it gather strength and waxe into a Fire so that we will doe our part and vse the meanes that serue to increase it by diligent meditation vpon the word of God earnest and ardent Prayer and such other holy exercises appertaining to the furtheraunce of our Fayth This litle Fayth may be thus described when one in the humilitie of his heart hath not yet a sense of the certaintie of the remission of his sinnes and yet notwithstanding perswadeth him selfe that they are such as may be forgiuen him his soule desyring forgiuenesse of them and therefore prayeth vnto God that he would forgiue them and giue him strength euer after to forsake theÌ„ The Superlatiue Fayth is the full strength and maturitie of Fayth which dissolueth all doubtes and is not onely in nature certaine but also a large and plentifull perswasion of Gods mercie in Christ of which we gaue you examples before in Abraham and Paul By the first Fayth intricated with doubts men doe as certainly beleeue their Adoption as the Articles of their Fayth but not so firmely and fully By this larger Fayth remission of sinnes is not onely as certainely but also as fully beleeued as any Article of Fayth To end Obiections so our first Question we will iustifie our Doctrine by suffrages of Fathers because it is obiected to vs by our Aduersaries that this poynt of the infallible and speciall certaintie of â—â—â—ction is generally disauowed and conâ—â—mned by the Fathers though otherwise 〈◊〉 â—â—â—ters of Fayth wee hang not on their sâ—â—enes the word of God being the onely rule and square of our beliefe Securâ— estote 〈◊〉 et sanguis sayth Tertullian Tertull de 〈◊〉 â—â—ctione Let flesh and blood be secure and take out their Quiâ—â—â—s est Would ye know why wee should be secure Ambrose telleth you that you haue good cause so to be Ambros iâ— cap. 4. et 5. ad Rom. Securj quia credunt securj â—xemplo Abrahamae They are secure because they doe beleeue they are secure after the example of Abraham So doth S. Augâ—stine Aug. de vâ—rbâ— domini sermâ—â— Sâ—â—â—es 〈◊〉 reâ—â—oâ—e seâ—uâ—â— de proâ—â—ssiâ—â—e Secure in our Pardon secure in the Promise that is made to vs. To whom subscribeth 〈◊〉 De quadrip in tit pag. 2. 3 as he is cited by Cassalius In paâ—â—â—â—â—◠〈◊〉 de â—â—â—â—â—mtione veniae s◠〈◊〉 In the penitent person a certaine securitie is begotten out of the presumption of a Pardon And Augustine August in Psal 39. liketh well this Presumption Thou praesumpâ—â— â—ed mo erata It is a good Presumption but moderate Heare further what Augustine Aug. de verbiâ— Dominâ— sermo 7. sayth Jnterâ—â—go te peccator credis ne Christo velnoâ— Dâ—câ—â— credo quia creus Quod liberè â—otest tibere â—ttiâ—re omnia tua peâ—catâ— â—aâ—os quod 〈◊〉 I demaund of thee O sinner Beleeuest thou in Christ or not Thou tellest me thou beleeuest I aske next what doest thou beleeue Thou answerest that hee can pardon thee all thy sinnes Thou hast that which thou beleeuest Bernard speaketh effectually to our cause in hand Bernard serm â—e Anâ—a nuat Maâ—â—e thus Si creâ—as peccata tua non pâ—sse obâ—uâ—â— rasi percunt contre qâ—â—â— peccasi 〈◊〉 ages sed vlâ—â—rius progredeâ—â— et creâ—â— cum remisiss tibi pâ—â—cata titâ— Hoc est testâ—â—omiuÌ„ qâ—od spiritus stâ—ctus dat in cordibus nostâ—is dicens peccatâ— tua remittuntur tibi Nam sic Apostolus putat hominem Justificaâ—j gratis per si emâ— If thou beleeuest that thy sinnes can not be blotted out but onely by him against whom thou hast sinned thou doest well But proceed further and beleeue that hee hath forgiuen thee thy sinnes For this is this witnesse that the Spirit of God maketh in our hearts saying Thy sinnes are forgiuen thee for so the Apostle taketh a man to be iustified freely by Fayth The Papistes beeing choked with this place fuâ—â—ble vp this answere that Bernard doth not say that we ought to beleeue the remission of our sinnes absolutly withouâ— respect of workes but that he requireth our repentance as a signe by which this Perswasion is wrought But wee answere them that he doth perspicuously auerre that the generall Fayth by which the fundamentall matters of Religion are beleeued is onely the Beginning and Rudiment of Fayth and therefore sufficeth not vnlesse we goe further and apply by Fayth this Grace of God vnto our selues simply without reference to any tradition of our side Mâ—â—ut
us Felix singeth the same songe with the former Sâ—â—uâ— spe futurae resurrectioâ—is Wee are secure vnder hope of the Resurrection to come Cornelius Cornelius Bitontius in cap. 8. an Rom. Bishop of Bitonto one of their owne side speaketh loudly and liberally for vs in this wise Qui in Christo Iesu sunt nihil habent vnde timere debent They that are in Christ Iesu haue nothing whereof they should be afrayde Si quidem securi sunt de salute Inasmuch as they are secure of their saluation Antonius Maâ—â—â—â—â—us Anton. Mariâ— in the Chapter holden at Trent durst stand foorth and preach not onely of the doctrine of the certaintie of Saluation but also of our securitie therein speaking in this wise Ab operum nostroruÌ„ gloria auersi in illius patris elementia et voluntate et in perpetuum conquâ—escamus Item indubitationis labirintho non errant qui per Christum adepti sunt IustitiaÌ„ sed in sâ—curitate mentis in pace consâ—ientiae in laetitia cordis audent dicere Abha pater Wee wholly draw our mindes from any confidence in our owne workes and repose our trust in the louing kindnesse and goodwill of our heauenly Father for euer Also they erre not in the maze of mistrust who haue obteined righteousnesse through Christ but they date boldly say in the securitie of Minde peace of Conscience ioy of Heart Abâ—a Father The same Doctor in the same Councell Concil Trident Act 1. Anno. 1546. was thus peremptorie in this poynt protesting of his owne Fayth herein on this wise Si Caelum ruat si Terra euanesâ—at si Orbis dissoluatur praeceps ego in eum erectus ero si Angelus de caelo aliud mihi persuadâ—re contendat dicam illi mathema O faelicem Christiam pâ—ctâ—â—is fiduciaâ— Though Heauen should passe away the Earth consume to nothing and the whole World should be dissolued I shall erect my selfe towardes him And though an Angelicall Doctor from heauen should goe about to perswade me otherwise I should tell to his head that he is accursed O the happie assurance of a Christian soule â—e Oratione The very Tâ—â—â—â—entine Catechisme thus speaketh in our cause Fides est quae preces fundit preces facit vt omni dubitatione sublata stabilis aâ— sâ—rma sâ—t fides It is Fayth that powreth out Praiers conceiueth Praiers that all distrust remooued our Fayth might be firme and stable Some of the best of the bunch of Papiâ—tes doe preach and publish this true certaintie and holy securitie that wee speake of At Treâ—â— this cause hath been throughly canâ—ased not by vollie of wordes but by volumes of Bookes Catharâ—â—us is our Champion against Dâ—minicus Soto in which Booke of his he telleth vs how the Schoolemen are diuided in this Doctrine how they preferre their owne Reasons and their vaine Philosophie before the holy Scriptures and so turne aside out of the right way They distaste these wordes of Securitie and Certaintie but they should rellise them the better if they would beare in minde this text out of Jsaiah Isai 32.17 The worke of righteousnesâ—e shal be peace euen the worke of Iustice and quietnesse and assuraunce for euer They are tearmes the Fathers commonly take vp as in the precedent instances you haue heard Cyprian Cyp. de mortalit serm 4. admireth we should otherwise speake or thinke where he saith â—t tu dubitas eâ— flactuas Hoâ— est Deum omnino non noscere Hoc est Christum credentium magistrum peccato incredulitatis â—ffendere Hâ—c est in Eâ—clesia construtum fidem in domo fiâ—ey non â—aâ—erâ— Doest thou doubt and wauer This is altogeather not to know God This is to displease Christ the Maister of the Faythfull with the sinne of Incredulitie This is to be in the Church and to denie the Fayth in the very House of Fayth In respect of the indiuiduall societie that is betweene the Flesh and the Spirit doubts and quaimes must often arise and come vpon our heartes and trouble our Fayth Incredulitie betweene times will assault euery man when his Fayth is at the best the sensuall part of man euer coueting against the Spirit but Fayth will quiet all these brawles and broyles at the last be our Faith neuer so eclipsed with Cloudes tossed with Tempestes winnowed by Sathan driuen at by the Dartes and all the fierie Dartes of the Deuill though brought into an agonie bloodie sweate and extasie as Christ was in the Garden and on the Crosse yea though almost brought to vtter desperation the very brimme and introduction into the Hell of the damned then God seemeth to stand a farre off and to hide him selfe in the needfull time of trouble to stop his eares with Waxe and not to heare vs though we make many Prayers to hold his hand still in his boosome and not to plucke it out in our extremities Fayth being the victorie that ouercommeth the whole World and so wee conclude this first Question Whether one may be certaine or his particuler Election affirmatiuely as ye haue heard and put it out of question with this ioyfull acclamation of the Prophet Blessed be God that hath shewed 〈◊〉 so great kindnesse in a strong citie That hath seâ— vs in this inuincible fortresse of Fayth so that we may cast out our Gantlet and prouoke all our enemies to the field and to the foyle so that neither Life nor Death neither Principalities nor Powers thinges present nor things to come nor any things else in the nature of thinges can make a separation betweene God and vs. The second Question now vnder our decision is How our particular Election may be knowne There be two wayes of knowing it 1 First by going vp as it were to Heauen there to prie into the very priuities of God and then to come downe and to come into our selues But we disclaime this course as pernicious perilous God hauing drawne Curtaines of blacke Cloudes and Darknes ouer his Tabernacle round about him Bernar. serm 31. in Cantica Ad Deum accedendum non â—â—â—uenduâ— Wee may come to God but not Concitate câ—â—â—u praeter viam Wee must not rush violently into his presence Chamber 2. Secondly by the contrarie by descending into our heartes by going vp from our selues to Gods eternall Counsaile This is the way chalked out vnto vs which we may safely walke which teacheth vs by tokens in our selues to gather what was the eternall Counsaile of God touching our saluation These tokens are two not taken from the Primitiue causes of our Election but rather from the latter effectes thereof 1. The testimonie of Gods Spirit 2. The workes of our SanctificatioÌ„ This is proofe enough in Law For the Law hath spoken it In the mouthes of two or three Witnesses shall euery thing be confirmed The Spirit of God is a Witnesse for the nonce the best that is in Heauen sealing the certaintie of adoption in our heartes with the singer of his grace
of Leuiathan and display their Banners of Hostilitie against vs whereby through the malice that is in their heartes and the might that is in their handes they often get the vpper hand of vs or if they winne vs not at the least they wearie vs and therefore are inforced to flee vnto God as to our Citie of refuge Heere commeth in the eight effect of Predestination Jnuocation on the name of God that by his right hand and holy arme wee may haue the victorie For this is the propertie of the Spirit which the Elect haue to prouoke them to pray 〈◊〉 â— 16 Wee know not how to pray but the spirit it selfe maketh request for vs with sighes which cannot be expressed Gal 4.6 And because wee are Sonnes God hath sent foorth the Spirit of his Sonne into your heartes which cryeth Abba Psal 50.15 Father It is the will of God wee should Call vpon him in the time of trouble and he promiseth to heare vs. 9. From these premisses proceedeth the ninth propertie of Predestination which is Peâ—â—ence and perpetuall compunction for our dayly and deadly sinnes an vnwearisome wish of proceeding in Pietie so as in this respect onely wee desire our dissolution to be with Christ that the end of our life might make an end of the life of sinne That this is incident to all the Elect the Apostle thus speaking in the name of all the Elect vnto vs thus witnesseth O wretched man that J am Rom. 7.24 Phil. 1.23 who shall deliuer mee from the body of this death As in this wish that else where he maketh I desire to be dissolued and to be with Christ. 10. This nynth is the breeder of this tenth effect which is a seruent affection to Christs second comming to set an ende to our sorrowes and sinnes and to perfect and consummate his Kingdome That this is the Godly minde of the Elect Saint â— a l teacheth vs where hee telleth vs of them 2. Tim. 4.8 That they loue his glorious comming This is the Resâ—râ—â—bilis Eccho that Saint John giueth Apo. 22.17 20. answere the voice of the Bride-groome and Spouse Mat. 6.10 Euen so come Lord Jesus It is the poynt of Prayer Christ teacheth vs in his prescribed coppie of Prayer Psal 50.15 Thy Kingdome come 11. Now because such as pray thus vnto God are also heard according to his word of promise vnto them Rom. 5.3 Thou shalt call vpon me in the time of trouble and I will heare thee Hence is it manifest that the eleuenth effect of predestination is our Comfort and Ioy that wee haue in tribulations thus described by Saint Paul Rom. 8.28 Wee reioyce in tribulations Knowing that tribulation bringeth forth patience And so a recouerie of our selues and a new life So that it falleth out to the best come what can come to those that are Elect For the Elect albeit they yeeld sometimes in the playne field in their Spirituall skirmish yet because by and by they haue helpe from Heauen of Christ they arise with great Spirits and they runne the Battle against Sinne and Sathan and all the vnited troopes of Temptations of Hostile affections continuing the Warres till they haue wonne the Fielde as certaine in themselues of the Conquest and the Crowne 12. This certaintie is the twelfe testimonie of our predestination to all felicitie common to all the companie of the Elect this is the consequent and conclusion of the Apostle What shall wee say to these things Math. 24.24 Jf God be on our side who can be against vs And hence is it that the Lord Iesus giueth vs this comfort that not by the comming of Antichrist himselfe and all his illusions the Elect can be illuded 13. Now from hence breaketh out the last benefite of God effect of our Election that is Perseuerance in the Fayth and confession of Christ consorted with a minde to an holy life and a desire to set out Gods glorie This gift goeth in common among all the Elect according to promise in Prophecie by Jeremie I will giue my feare into theyr heartes that they depart not from mee But now if the testimonie of Gods spirit hath not such strength and vertue in the Elect as to secure them in this case then may they iudge of their Election by that other effect of the Holy ghost in our Spirites namely Sanctification as wee vse to iudge by Heate that there is Fire when we can not see the Flame it selfe Our Spirit performeth testimonie two wayes to our certaine Election 1. By inward Tokens in it selfe 2. By outward Fruites The inward Tokens are of two sortes 1. Such as respect our Sinnes 2. Such as respect the Mercie of God in Christ The first are in respect of sinnes past present or to come The signe in the Spirit which concerneth sinnes past is godly sorrow which is a pricking in the heart caused by an inward feeling of Gods wrath and of damnation that ensueth discerned and distinguished from a secular sorrow by these symptomes and signes 1. A care to leaue our sinnes 2. An accusation that we take out with our selues against them 3. A griefe and vexation that we are in for them 4. A feare of our future relapse into them 5. A desire of Gods strength assistance against theÌ„ 6 Zeale to all seruices of pietie contrarie to all our former iniquities 7. A godly reuenge we take of our bodies in subduing them to the spirit This sorrow is in some more in some lesse God out of his wisedome laying out to euery one his portion best fitting with his condition and sufficient to saluation in the least proportion as a Pinne or Needle serueth sometimes to let out the corruption of a running soare aswell as a Knife and Launcer 2. The Token which is in regard of sinnes present is the combate betweene the Flesh and the Spirit proper to them that are regenerate who are partly Flesh and partly Spirit Betweene these two enemies there is no equalitie but the Flesh sometimes in meaâ—ure exceedeth the Spirit The Flesh resembling vast Goliah and the Spirit litle Dauid I compare the Spirit to litle Dauid because the measure is but litle that we haue in this life Rom. 8.23 For heere wee receiue but the First fruites of the Spirit Wee may not looke for the fulnesse thereof before the life to come yet the efficacie and power of the Spirit is so great as it may ordinarily preuaile against the Flesh For the Flesh receiueth her deadly wound sodainely in the very nicke and moment of our conuersion and euer after languisheth and pineth away and therefore it fighteth but as a maymed Souldier and the Spirit is continually strengthned and confirmed by the Spirit of God And it is aâ—il and Iouial and the vertue thereof is like Muske one graine whereof is more fragrant and redolent then many ounces of other Spices and Confections 3. The Token that respect
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
sinne to come is a care to preuent it Saint John maketh this marke of Gods Children where he sayeth He that is borne of God sinneth not 1. Ioh. 5.18 bâ—t keepeth himselfe that the wicked one touch him not And this care extendeth it selfe not onely to the well disposing of the outward actions but also to the good rule of the verie thoughtes of the heart For where the word of God worketh there 2. Cor. 10.5 Euery thought is brought into captiuitie to the obedience of Christ And there the Apostles direction is followed Phil. 4.8 Whatsoeuer things are true whatsoeuer things are honest c. thinke on the e things 2. The Tokens which concerne Gods mercie are chiefely two 1. When a Man feeles himselfe distressed with the Burthen of his Sinnes or when he apprehendes the heauie displeasure of God in his Soule for them And further feeleth the neede he hath of Christ and therewith gaspeth for the recouerie of Gods fauour in the merrits of Christ and that aboue all other thinges in the world To all such are most cordiall promises made which can haue reference to none but to the Elect as where Christ sayeth If any man thâ—â—st let him come to me and dâ—inke Ioh. 7.37 He that bel eueth in me as sayeth the Scriptures out of his â—elly shall flow Riuers of Water of life As where the Spirit sayeth I will giue to hâ—m whâ—â— is a thirst of the Well of the Water of â—â—e freely Reuel 21.6 Now if hee that thirsteth drinke of these Waters marke what followeth Whâ—soeuer drinketh of the VVateâ— that I shall giue him Ioh. 4.14 shall neuer bâ— more a thirst But the VVater that I shall gâ—ue him shall be in time a VVell of VVater springing vp vnto euerlasting life 2. The second is a strange affection wrought in the heart by the Spirit of God whereby a Man doth so rate the righteousnesse of Christ as all other thinges vnder the Roofe of Heauen are deemed but as Doung in comparison thereof This minde was Paul in where hee sayeth I account all thinges but Doung to gaine Christ Iesus Phil 3.8 And this affection the Parable in the Ghospell poynteth at Math. 13.44 vnder the similitude of the concealed Treasure the peereles Pearle for which the Euangelicall Merchant sold away his temporalles Now euery one saigneth himselfe to be of this affection and that he more esteemeth a droppe of Christes blood then all the Kingdomes of the world when as the euent sheweth the contrarie that this is but the smooth voyce of Jacob they are spawned of the rough and hairie generation of Esau more greedie of his brother Iacobs red Broth then of his Father Isackes Blessing Of the brood of the old Jsraelites that more regarded their rancker and grosser diets their Onions Garlicke Leekes and such pelfe the Flesh-pots of Aegipt then the riches of Câ—naan the Land of Promise Gergesiâ—s all the sort of them more setting by their Swine then by their Sauiour Now to vnmaske such a disguised Hipocrite there be two proper markes to discerne this affection from the false 1. The first is his loue to a Christian in that regard onely that hee is a Christian for hee can not esteeme of Christ as he ought that doth not in like sort esteeme of Christes members This is the Obseruation giuen vs by our Sauiour where he sayth He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Math. 10.41 and he that receiueth a righteous man in the name of a righteous man shall receiue the reward of a righteous man And it is the signe S. John telleth vs of where he sayth Hereby wee know that we are translated from death to life 1. Ioh. 3.14 because wee loue the Brethren that is such as are members because they are so 2. The second marke is their loue to the second comming of Christ either particularly by death or vniuersally by the latter Iudgement to no other end but to haue a full fruition of Christ S. Paul maketh this a marke of our adoption where he sayth The Crowne of righteousnesse is laide vp for all them that loue the appearing of Christ 1. Tim. 4.8 The outward Token of our Adoption is our New Obedience and conformitie to Gods Law in an holy conuersation expressed by Saint John where he sayeth Hereby we are sure that we know him if we keepe his commandementes Now we meane not such exact absolute obedience 1. Ioh. 23. as the morall Law in the rigour thereof looketh for at our handes for then it should not betoken grace but be the meanes of our damnation But such obedience as in the fauourable acceptation of God measuring a deede rather by the disposition of the doer then by the perfection of it goeth for currant pay Yet that we may not paye him Copper for good Coyne this obedience must be thus qualified First it must not come with paring Kniues to the Law of God and cutte off and keepe such commaundements as they please and keepe a part behinde with Aâ—amas and Sâ—phiâ—a and diuide his worship as the wrong Mother that pleaded before Salomoâ— would haue the Childe deuided Hee will haue our obedience to them all or else to none of them all Herod could heare John Baptist willingly and did reforme many thinges by his meanes And â—udas had many good partes in him as heereby appeareth that he was content to leaue all and to follow Christ and preached the Ghospell of the Kingdome in Jurie aswell as the rest Yet all this was to no purpose for that the one would not obey the seuenth Commaundement in leauing his Brother Phiâ—ips Wife and the other would not leaue his couetousnesse to dye for it Entire and true obedience doth stretch out it selfe to all the Commandementes as Dauid sayth I shall not be confounded Psal 119.6 when I haue respect to all thy Commandementes Iam. 2.10 Saint James condemneth him as guiltie of all that is guiltie of one That is our obedience to many Commandementes is before God no obedience but a flatte sinne if wittingly and willingly we leaue any one vndone Hee that doth repent himselfe of one sinne truely doth repent of all and hee thaâ— liueâ— but in one knowne sinne without repentance whatsoeuer he pretend indeed repentes of no sinne 2. Secondly this Obedience must dilate it selfe to the whole course of our life after our conuersion and repentance for we are not to iudge of a man by one or two good deedes but by the carriage of himselfe in the whole course of his life A man is as his life is They are not the slippes and salles that he hath by weaknesse of nature that can preiudice his Election so he renueth his repentance for his new trespasses dwelleth not in sinne in a senselesse securitie 3. Thirdly and lastly this Obedience must be from the whole man as