Exposition of 1 Thessalonians, Chapter 1 · Verse 4
VERS. 4.
Knowing, Brethren beloued, your election of God.
WHether that (of God) be referred to beloued, or to election, the Text is indifferent: A ſecond motiue to Pauls thankſgiuing and prayer on this peoples behalfe, is here ſpecified. The knowledge he had of their election: The media and euidences, whence his aſſurance aroſe, are propounded in the Verſes following.
The queſtion here falls in, whether one may know the election of another.
There is, I vnderſtand, a new Paraclete lately dropt out of heauen, able by inſpection to diſcerne and reueale to any man, his election: that reades in a mans forehead election written, in as faire Characters, as that inſcription on the high Prieſts forehead,hExod. 28.36. Holineſſe to the Lord.
This high ſlowne Eagle was pleaſed to ſtoope ſo low, as to catch flyes, namely, to vſe ſome notes of mine vponupon this Text, as his owne, without any alteration in ſubſtance, ſauouring of his owne induſtrie, ſauing what hee was pleaſed to imploy his memorie in. I owne them no longer; as Fidentine the Poets ſcroll, ſo hath hee made them his owne enough. I wondred, I confeſſe, a man of his Seraphicall ſpirit vnderunder-taking maintenance of ſuch paradoxes againſt receaued iudgement of the whole Church of God, would moue in ſo low a ſpheare, as to take me with him in his walke, and to plow with my Heyfer: more, to ſee him ſo ſyllabicè preaching mine other notes, and ſcoffingly reiecting the receiued Diſtinction of infallible and charitable iudgement, as ſauouring of ignorance, and hauing no footing in the Word of God.
To the queſtion mine anſweres were theſe: firſt, there is one reaſon of ſingular perſons; another of entire Congregations: of ſingulars, all we hauehave, is a probable coniecture; yet of entire Congregations, where the Word is ſettledly preached and preuayleth, might Paul, may wee indefinitely ſay, they are elected; giuing the whole denomination of the better part, becauſe it is more then probable, where God will hauehave his Word powerfully preached, there hath he ſome people,iJſai. 6.13. a tenth, at leaſt, that ſhall returne.
The ſecond Anſwere was, in termes ſomething different from the diſtinction of Iudgement, of certaintie, and Charitie, ſcoffed at by this man; yet in ſubſtance all one. Of perſwaſion in this kinde there are two degrees: the one infallible, the other morall or coniecturall. Infallibly, except by ſpeciall Reuelation, askAct. 9.15. ANANIAS had for PAVL, none knowes the election of another: Coniecturally, according to euidences, which Charitie is bound, in ſuch caſe, to follow, wee may hauehave perſwaſion of other mens election. And ſuch I then reſolued to be that knowledge Paul here profeſſeth: how truely wee ſhall afterwards heare.
Let vsus now, firſt, ſomething more fully explaine the termes of the Diſtinction. Secondly, enquire, whether it hauehave ground in the Word of God. Thirdly, afterwards of whether ſort, in likelihood, this of Pauls was. For the firſt: Infallible certaintie vſually we call that, Cui non poteſt ſubeſſe falſum, wherein a man cannot be deceiued. Charitable or coniecturall, that wherein it is poſſible to erre and be deceiued. In both kinds wee muſt remember to diſcerne betwixt the thing whereof the certaintie is, and the certaintie it ſelfe. The thing whereof the certaintie is, is the Propoſition whereto the Aſſent is giuen. The certaintie, the Aſſent it ſelfe. Neceſſarily muſt theſe be diſtinguiſhed: for it is poſſible to be vndoubtfully and fully perſwaded euen of what is falſe: as Paul was vndoubtfully perſwaded, that helAct. 26.9. ought to doe many things againſt the Name of Chriſt; his perſwaſion was certaine, in reſpect of the Aſſent, yet the thing vtterly falſe. And euen in iudgement of charitie, there may be a firmeneſſe of perſwaſion, and aſſent, though no truth in the Propoſition aſſented vntounto. Infallible certaintie implyes both theſe: firſt, firmeneſſe and fulneſſe of aſſenting. Secondly, certayne and neceſſarie truth of that which wee are thus firmely perſwaded of.Cortitudinem Subiecti, Obiecti. That of Charitie, may imply ſome firmeneſſe of perſwaſion, imports not certayne and neceſſarie truth of that whereof the perſwaſion is.
Whether this Diſtinction hath any footing in the Scriptures, is the next inquirie.
The firſt member is acknowledged by the Antagoniſt. Let vsus ſee whether the other may not find footing there. They denie the Lord that m2. Pet. 2.1.bought them, and bring vponupon themſelues ſwift damnation: after what iudgement ſpeaks S. Peter? of infallibilitie, or of charitie? I know, the man is as much abhorrent from that Diſtinction of ſufficiencie and efficacie of Chriſts death, as from this, of infallibilitie and charitie in point of iudgement. I preſume alſo he holds, that none of Chriſts redeemed are damned: yet of ſome damned, ſaith Peter, the Lord bought them, expreſſing that perſwaſion, the Church had of them before their Apoſtaſie. Where grounded? but on that rule of Charitie,n1. Cor. 13.5, 7 to beleeue all good things of others, in whom wee ſee no euidence of the contrarie. Compare Act. 8.13. Heb. 10.29. the ſame Peter expreſſing the ordinarie meaſure of certaintie we hauehave of other mens ſinceritie, vſeth a word, importing, though not want of firmeneſſe of his perſwaſion, yet poſſibilitie of falſhood in the thing. By SILVANVS a faithfull Brother to you, foreign,o1. Pet. 5.12. as I ſuppoſe. And reaſons he had enow ſo to ſuppoſe, The man hauing ſo largely approued himſelfe to the Church of God: only, becauſe in the thing he might erre, a terme is ſelected, implying poſſibilitie of his erring in the perſon, yet ſufficiently expreſſing ſuch firmeneſſe of perſwaſion, as Charitie following outward euidences, might gather touching his fidelitie. Like, ſee Philip. 1.6, 7. Collat. wee hauehave ſeene the ſenſe of the termes; and in part the footing this Diſtinction hath in the Word of God.
Of whether ſort was Pauls iudgement here profeſſed? Of infallibilitie, ſaith the vpſtart Prophet Traske; and thence is his collection: That one may know anothers election, or that one that is the Child of God, may infallibly know the regeneration of another: of whom, I deſire firſt to know the quantity of his Concluſion, whether is it vniuerſally or particularly to be vnderſtood? may all know the election of all? or is it the priuiledge of a few? I purpoſe not to quarrell about his making election and regeneration all one; I will take his latter clauſe, as a limitation or explanation of the former; that his meaning ſhall be; the Elect, not before regeneration, but after, may know, the election of others, namely, after they are once effectually called: meanes hee all the Regenerate or ſome?
Certainly his reaſons conclude as well for all, as ſome: as well for weake Nouices, while they are weake, as for ſtronger men, that hauehave receiued his Spirit of diſcerning: euen theſe, be they neuer ſo weake, are ſubiects of one Kingdome: Citizens of one Citie: Children of one Father: Seruants of one Houſhold: Members of one Body: or if there be any other ſimilitude, more liuely expreſſing our neere coniunction in the body of Chriſt; as well agree they to Babes in Chriſt, as to ſtronger men: like ſay wee of the Commandements, To put difference, to louelove the brethren, &c. ſo that his giddie diſciples need no longer hang on him as their Oracle, to know their election; for any Nouice in his Schoole, may as fully reueale to them, that their names are written in the booke of Life.
Truth is, it is neither generally, nor particularly true; but vniuerſally falſe; that any man, without extraordinarie reuelation, knowes the election of another.
Let vsus heare his Reaſon; firſt, is from the neereneſſe that is betwixt vsus; we are ſubiects of one Kingdome, Citizens of one Citie, Children of one Father: therefore one may infallibly know the election of another.
Obiect. They that are ſo neerly linked together as ſubiects of one Kingdome, branches of one Vine, members of one Body, &c. may infallibly know the election and regeneration each of other. But the elect regenerate are thus neerly linked together, Ergo.
Anſw. The Propoſition is vtterly falſe: this neerneſſe of our coniunction is no ſufficient cauſe of infallible knowledge of election or regeneration; more then of the perſons, thoughts, ſpeeches, ſecret actions one of another. Why may I not as well reaſon thus?
They that are Citizens of one Citie, branches of one Vine, members of one Body, may know infallibly the perſons, names, ſecret actions, ſpeeches, thoughts, each of others.
But, thepHeb. 12.23. Spirits of the iuſt made perfect in heauen, all Gods people diſperſed farre and wide ouer the face of the whole earth, are thus neerly linked together: therefore they may know the perſons, names, ſecret actions, ſpeeches, one of another.
And ſo it ſhall no longer be true that Iſay hath,qIſai. 63.16. ABRAHAM knowes vsus not, and ISRAEL is ignorant of vsus; nor need Papiſts any longer talke of a ſpeculum Trinitatis, or relation of Angels, or toyle themſelues to deuiſe a meane of conueying our prayers, mentall or vocall vntounto the Saints departed; we hauehave all in a ſhort compendium, the nighneſſe of the bond; dead and liuing Saints are linked, as members in one body; therefore may know each others wants, thoughts, actions; as well I dare ſay by this Argument, as we, one the election & regeneration of another. Sir, let me know of you, ſith the Argument it ſelfe affoords not by any vertue in it, your Concluſion; How it is more auayleable to enforce knowledge of election, then knowledge of mens perſons, actions, &c. linked in this bond? or where you find Gods Spirit, declaring the vnion and communion with the Father, and Sonne, and one with another, inferre as you doe, that therefore wee may thus infallibly know each others election? The dueties of louelove, compaſſion,r1. Cor. 12. & 14. communicating gifts, &c. each to others benefit, I find in Scripture ſometimes inferred from this ground: the infallible knowledge of each others election or regeneration, I find no where enforced out of our neere coniunction.
The ſecond reaſon taken from predictions of Prophets: It was prophecied that the Elect regenerate ſhould infallibly know each others election: therefore they may infallibly know each others election. That Conſequence is firme.
Queſt. But where hauehave we the Antecedent? Ezech. 44. v. 23. They ſhall teach my people the difference betweene the holy and prophane, and cauſe them to diſcerne betweene the vncleane and the cleane.
Anſw. But firſt, the man is deceiued in ſtiling this a prophecie: It is no prediction of what ſhall be, but a preſcription of what ſhould be, as appeares to any man comparing the Verſes foregoing and following;Verſ. 21, 22. as that they ſhall marry no widdow, nor drinke wine, &c. foretelleth nothing, but preſcribes Lawes: whether to Prieſts of Iewes, or Miniſters of the new Teſtament, or Paſtors in the Church of the Iewes, in the time of their reſtauration, is queſtioned amongſt Interpreters. Secondly, but the queſtions are, firſt, whether this diſcerning be betwixt things cleane and vncleane, or betwixt perſons cleane and vncleane. Secondly, whether of cleanneſſe Legall, and Externall, or Leuiticall; or of cleanneſſe Internall and Morall. Thirdly, if of perſons cleanneſſe and vncleanneſſe, whether of their Actions, or State. Theſe things ſo different and various, as they are, ſhould, mee thinks, not thus confuſedly bee ſhuffled together: hee is not ignorant, I thinke (though ignorant enough) that there were of beaſtsſLeuit. 11. ſome cleane, ſome vncleane, as well in reſpect of ſacrifice, as of priuate vſe: for eating, wherein this Iudas lying Rabbin is become ſo curious, that he can reuiue the old ceremoniall prohibition againſt eating Swines fleſh, and yet ſo cautelous for his owne skinne, that he, though an Hog-hater, yet is no louer of Circumciſion. But to proceed with our Diſtinction, there was of perſons likewiſe, an vncleanneſſe Leuiticall,13.14. by leproſie, flux, touching of a dead corps, and the like: if of this cleanneſſe and vncleanneſſe of things, the Text be vnderſtood; what is the diſcerning hereof to the infallible knowledge of election? if of perſons, in reſpect of Legall and Leuiticall cleanneſſe or pollution; how toucheth this the queſtion? ſith theſe things might bee diſcerned by ſenſe; and the perſon legally defiled, might yet be regenerate; the perſon legally cleane, an vnregenerate Caſtaway.
But yeeld we it ſpoken of Miniſters, and people of the new Teſtament, in typicall termes of the Law; there is yet nothing inferring power of infallible diſcerning election or regeneration of others: we can teach the people what is true, what is falſe; what is orthodoxe, what hereticall; what pious, what impious in doctrine: what is holy, what vnholy; what good and euill in manners; and ſo teach them that they may infallibly iudge of theſe differences of things, the Scripture hauing preſcribed a forme of wholeſome doctrine.
But followes it thence that they may infallibly know each others regeneration?
In no caſe: yeeld it ſpoken of perſons; there is a cleanneſſe of the outward life; there is a cleanneſſe of the heart, as there is at2. Cor. 7.1. filthineſſe of the fleſh, and ſpirit; Idolaters, Fornicators, vniuſt perſons, &c. that are ſuch habitually, in their outward life, wee teach to bee vncleane: and to hauehaveuEpheſ. 5.5. 1. Cor. 6.9, 10. no part nor inheritance in the Kingdome of Christ, and of God, while they are ſuch: yea particular acts of theſe foule ſinnes, make them vncleane, quoad nos, till ſuch time as they hauehave teſtified repentance; yet God forbid, wee ſhould thinke eueryevery particular act of vnholineſſe, to euidence a nullitie of ſanctification. In like ſort where wee ſee the life outwardly reformed, care to depart from eueryevery knowne euill, to doe eueryevery good dutie of pietie, ſobrietie, iuſtice, charitie; though there be ſome intercurrent infirmities, we teach Gods people, to eſteeme them holy; but is this eſtimate ſo infallible, that they may not erre therein? or is the cleanneſſe of the outward life, an vndoubtfull euidence of the cleanneſſe of the heart in Gods ſight? and I wonder what other euidence, but the actions, this man and his Sectaries hauehave to iudge of regeneration by? which, if they may be ſo cunningly diſſembled, as no eye of man can exactly put difference twixt them, and the ſame in Iſraelites indeed; that alſo laid for ground, that Salomon hath,x2. Par. 6.30. Thou only, O Lord, knoweſt the hearts of the children of men; how is the diſcerning infallible, and ſuch as wherein we cannot be deceiued?
Queſt. His ſecond prophecie is that in Malachi, Cap. 3.18. Then ſhall yee returne and diſcerne betweene the righteous and the wicked; betwixt him that ſerueth God, and him that ſerueth him not. Therefore the regenerate Elect may infallibly know the election & regeneration each of other.
Anſw. And why not as well therefore, very Reprobates may infallibly know the election of others? for to theſe ſpeaks the Prophet that in reſpect of their promiſcuous enwrapping in common calamities, reſolued, it was vaine to ſerue the Lord, Ʋerſ. 14, 15. A day ſhould come, when the Lord ſhould make it apparent to the eyes of very Caſtawayes and Atheiſts, thatyPſal. 58.11. doubtleſſe there is a reward for the righteous, verily there is a God that iudgeth the earth: then ſhould they change their minds and ſay, how euer they counted the life of Gods children madneſſe, yet now they ſee by experience in the day of the Lords retribution, Light is laid for the righteous, and ioyfull gladneſſe for the vpright in heart. Moſt and beſt Interpreters vnderſtand the place of the day of generall Iudgement: all conſent, that the people diſcerning twixt righteous and vnrighteous, are thoſe Atheiſts, mentioned Ʋerſ. 14. and the thing they ſhould diſcerne, the happy eſtate of Gods children, and their felicitie, not directly their election and regeneration. Good Sir, if yee hauehave not by ſingularitie quenched all feare of God in you, tremble thus to play with the Scripture, and to peruert it to your owne, and other mens deſtruction.
The third reaſon as hee cals it, from the leſſe to the greater, If we can know common Graces, then much more true Graces. But common graces wee may know. Ergo.
Anſw. Mallem CERBERVM metueret, quàm haec tam inconſideratè diceret: I had rather this man were affraid of a roſted Pigge, then that hee ſhould prate thus idlely. It ſeemes hee hath heard of ſome ſuch logicall Argument; but trow you, if he were examined, he knew how it proceedes? is your compariſon of things, or probabilitie? a Barbarian, I dare ſay, I am vntounto him. Heare a reaſon caſt in the ſame mould: If a weake Nouice may know the principles of the beginnings of Chriſt, then may he know the deeper Myſteries of Faith. If he be fit for Milke, much more for ſtrong meate. Negatiuely your Argument would follow well: If you vnderſtand not points of Catechiſme, much leſſe profounder points of Faith.
Compare you the probabilitie, and veriſimilitude of the two; then know; it is not leſſe, but more likely, you ſhould diſcerne common Graces, of knowledge, vtterance, tongues, &c. then thoſe ſpeciall, that accompany ſaluation: there being more meanes in your Diſciples to manifeſt, in you to diſcerne thoſe, then theſe. Their knowledge, by their tongue or pen you may iudge of; the ſincere motions of their hearts, in Faith, LoueLove, Obedience, except the ſearcher of hearts bee pleaſed to vnlocke vntounto you the cloſet of their deceitfull hearts, you cannot poſſibly diſcerne. Fourth Argument: we are commanded to put difference: therefore wee may infalliby know the Regeneration and Election of another: for it is written, Of ſome hauehave compaſſion making a difference, Iude 22.
Anſw. How dare you thus dally with the Word of GOD? The Saints are exhorted, in recouering the ſeduced by Hereſies, to weigh the qualitie of the offence; and thereto to proportion their proceedings in admonition, cenſures, and the like holy meanes of reſtoring them that are fallen; If by infirmitie any had beene ouertaken, ſuch they ſhould reſtore in the ſpirit of Meekeneſſe and MercieMercy. Thoſe that more wilfully had withdrawne themſelues, and bewrayed more obſtinacie, ſhould taſte more rigour. Is not the concluſion ſoundly inferred? therefore the regenerate may infallibly know the regenerate. The difference Saint Iude ſpeakes of, is in the quality and degree of offences; not of election or reprobation of the perſons.
Obiect. Fift reaſon; others in former times knew infallibly the regeneration and election of others; as Paul profeſſeth of Timothy, Epaphras, Hebrewes; therefore may wee.
Anſw. How handſomely might this man by this Argument prooue himſelfe ſome mirabilarious Wonder-worker, Prophet, or Apoſtle? There hauehave bin that hauehave wrought Wonders,zHeb. 11.33, 34 ſtopt mouthes of Lions, quencht violence of fire, fore-told things to come; and why not this man and his Diſciples? But to the point; when you will reaſon from place of equals, you muſt make your termes equall. What Paul knew, not eueryevery one can know; except hee hauehave Pauls gifts, meanes, in Pauls meaſure. For Timothy, there went Propheſies a1. Tim. 1.18.before of him; PAVL had his reuelation. For Hebrewes, he profeſſeth no infallible knowledge, but a charitable bHeb. 6.9.perſwaſion: and the like is to bee thought of Ephaphras and Oneſimus. And dare you challenge like meaſure of diſcerning with Apoſtles?
Argument. 6.Thoſe whom we muſt louelove feruently, wee may know certainly; you meane to bee elected and regenerate. But The Regenerate we muſtc1. Pet. 1.22. louelove feruently; therefore wee may know them to be ſuch infallibly.
Anſw. The propoſition is falſe, there being no neceſſitie of infallible knowledge to the procurement of feruent louelove. Dauid, I trow, loued him well, that he made his familiar, dPſal. 55.13, 14to whom hee imparted his Counſels; neither will I doubt, but the linke of his affection was Grace appearing; knowing not his preſcript only; but hisePſal. 26.4, 5, & 101.4. profeſſed practice. Yet had no infallible knowledge, I thinke, of his Election and Regeneration, againſt whom he vtters ſuchfPſal. 55.15. dire imprecations. Perſwaſion of ſanctitie ſufficiently, procures feruencie of affection, though there bee no infallibilitie of knowledge.
Obiect. Laſtly, hee neuer finds mention of any that fell backe, of whom beleeuers were well perſwaded.
Anſw. I muſt not bind him to forme; nor need I; ſith his Arguments faile all in the matter: what ſay you of Simon Magus the Patriarch of Heretikes? I ſhould thinke Philip well perſwaded of his faithfulneſſe, to whom heegActs 8.13. miniſters Baptiſme the ſeale of the Couenant; the pledge of remiſſion of ſinnes: whom he permits to continue and companie with him. What of Nicholas hActs 6.5, 6.the Proſelyte of Antioch, choſen by common conſent of the Church, to an office requiring moſt fidelitie: Yet Authour of thatiApoc. 2.15. Sect of Nicolaitans, which the Lord profeſſeth to hate? What of Demas, kPhilem. 24.reckoned vp by Paul, amongſt the wel-wiſhers to the Church of God, and his fellow-laborers forſooth, we muſt proue that Paul was wel perſwaded of him? Goe to; he numbers him amongſt thoſe of whom he was well perſwaded, Marcus, Ariſtarchus; Lucas that only abode with him in his trouble, commends him to the Churches reſpect, by the ſame Epithete hee giues to the reſt. And we may not thinke hee would labour to procure him reuerence and reſpect with Gods Church; of whom himſelfe was not well perſwaded. And of Maſter Traskes concluſion and reaſons, thus far. The foreign of his Sermon notes is extant with mee, imparted by an honeſt Gentleman, to whom after the preachment hee was pleaſed to commend this Iewell of his fancie.
It will bee wondred perhaps, I ſhould beſtow this paines vponupon a man ſo illiterate, and in a point ſo ridiculouſly abſurd. This is mine Apologie. Euen his ſpeech, they ſay, frets like a Gangreene, and increaſeth to more vngodlineſſe, in that giddy multitude, whoſe ſtile it will euer be; to be conſtant in leuitate ſua. Such Whirligigge Weather-cocke braines there are amongſt them, ſo childiſh in vnderſtanding, that they are wherryed about with eueryevery blaſt of vaine doctrine. Beſides, I heare, that euen of ſuch parties amongſt vsus, Papiſts hauehave taken notice ſo farre, as by them to make our Church odious through multiplicitie of Sects: the traſh of Traskites is caſt as dung into the face of our Church; that neuer yet tooke notice of their Fanaticall Iudaicall Authour, except*This inſolent Sectary hath lately (ſince the writing this Treatiſe) receiued, for his outragious behauiour, publike ſtigmaticall puniſhment. condignely to puniſh him. Laſtly, who knowes whether God may bee pleaſed to giuegive him repentance and ſight of his errour by this meanes, before hee be too farre intangled in the ſnare of the Deuill?
Our concluſion is this: No man, except by extraordinary reuelation, can infallibly know the Election or Regeneration of another. Our Reaſons theſe:
Firſt, The meane wee muſt follow in iudging of other mens election is not infallible. Therefore our knowledge cannot bee infallible. The medium whence wee gather, whatſoeuer good opinion or perſwaſion of others, is, their actions materially good, their conuerſation outwardly holy, their hearts, I trow, wee ſhall leaue to him, that ſtiles himſelfe the Lord that lApoc. 2.23.ſearcheth the hearts and tryeth the reines. If then the Acts of ſanctitie be all wee iudge by, how may wee call our iudgement infallible; there being no act that can poſſibly runne into our ſenſe, but may proceede from a man of the holloweſt heart?
Secondly, Infallible knowledge of Regeneration preſuppoſeth as infallible knowledge of the Motiues, Grounds, Intentions of the actions of obedience, in the performers: Theſe being the principall differences diſtinguiſhing Regenerate mens actions, from their counterfeits in Hypocrites and Ciuilians. Suppoſe thus; To acts of Righteouſneſſe can be concluded to iſſue out of a ſanctified heart, that flow not fromm2. Cor. 5.14. the louelove of GOD; conſcience of the Commandement; deſire and intention tonMat. 5.16. glorifie God; tell me, if you can, whither your Hercules, or any other of your Sect, praying with their Centaures voyce, and tumbling out in Prayer what euer comes into their Budgets, doe it to glorifie GOD, or to whine Prayſe from men?
—Et eris mihi magnus APOLLO.
Thirdly, To know our owne Election and Regeneration is difficult: therefore to know other mens impoſſible;o2. Pet. 1.10. GiueGive diligence to make your Calling and Election ſure; It is a taske of much toyle and paines; ſuch diligence elſe had not beene enioyned by the Apoſtle,p2. Cor. 13.5. Prooue your ſelues whether you be in the faith; examine your owne ſelues; hee doubles the exhortation to intimate, that its not a ſingle ſearch will ſerue to procure aſſurance: and weigh but theſe Reaſons: Firſt, our willingneſſe to bee deceiued, and flatter our ſelues, in nothing more, then in our ſpirituall eſtate. Secondly, the ſmall meaſure of Grace comparatiuely to the maſſe of corruption dwelling in our members. Thirdly, that counterfets of ſauing Grace approching ſo neere the nature of it. As to diſcerne a graine of Muſtard ſeed in a heape of chaffe, or in a maſſe of other ſeeds neere of kin vntounto it, ſo difficult is it to diſcerne grace in our owne hearts. Fourthly, the whole bodie of ſinne muſt be mortified, eueryevery member of the old man mortified in a meaſure.q2. Pet. 1.5, 8, 9 All graces accompanying ſaluation in their number, though not in their degree, complete, muſt be had, and diſcerned to be had of him that will be ſure of his Election and Calling. Fiftly, to which if we adde conſideration of our partiall declinations, frequent interruptions of the exerciſe of Gifts receiued, the ebbing and flowing of Grace in our hearts, together with the experience of all Gods Children, that are truely ſuch: wee ſhall ſee it is no idle mans imployment, to procure and maintaine aſſurance of his owne Election. And ſhall we thinke it ſo eaſie to diſcerne another mans? The taske is eaſie, if Maſter Traske ſay true; permit we our ſelues to the inſpection of him or his diſciples, we ſhall preſently attaine that aſſurance, that with ſo many ſighes and grones, and ſtrong cryes and teares, we ſcarce at laſt procure in any meaſure of infallibiltie or vndoubtfull certaintie.
Fourthly, Conſider the manner of aſcending to aſſurance of Election and Saluation, wherein I may iuſtly ſuſpect, theſe men are yet vncatechized, the concluſion will eaſily appeare. It is by diſcourſe; the ground whereof GODS Spirit layes downe in Scripture in generall Propoſitions. The aſſumption is made by our owne ſpirits aſſiſted and ſanctified by the Spirit of God: Suppoſe thus:rRom. 8.14, 17. They that are led by the Spirit of God, are the Sons of God, and heires annexed with Chriſt. I am led by the Spirit of God: I therefore a Childe of God and Heire of Saluation, in like ſort. Chriſt is ſHeb. 5.9.Authour of Saluation to all that obey him: I obey him, therefore to mee is Chriſt Authour of Saluation.
The propoſition we are aſſured of certitudine fidei, the aſſumption, only certitudine experientiae, out of that taſte we hauehave had of Gods goodneſſe, and experience of his Spirits power in ſanctfying vsus. Can I feele, and experimentally know the impreſſions of Gods Spirit on another mans heart? taſte I the ſweetneſſe another feeles in Gods infuſion of his louelove into his heart, by the Holy Ghoſt giuen vntounto him? Is my Conſcience witneſſe of GODS wayes to another mans ſoule, or of the actions of another mans heart? If not, where is mine infallible knowledge of another mans Election and Regeneration? ThattHoſe 2.17. Manna is abſconditum: that is, ſaith an Ancient, the ſweetneſſe felt of Chriſts dwelling in the ſoule, is not ſeene of any, but felt of the Eater; the name on the white ſtone none knowes but hee that receiues it: the benefit of adoption is not knowne but by experience.
Fiftly, I would now tell him out of Ieremie, howuIer. 17.9. deceitfull the heart of man is aboue all things; who can know it? but that hee hath foreſtalled mee; profeſſing that in this iudgement he hath not to do with the heart, but with the Spirit that ſanctifieth the heart. But, Good Sir, will you diſcerne ſo infallibly the Spirit ſanctifying the heart, and not ſee the heart he ſanctifieth? fidem tuam. No, that is not the meaning; But this knowledge hee receiueth not from mens hearts; but from the Spirit that ſearcheth the hearts and tryes the reines. From the Spirit? I demand ſpeaking to him in the Word, or by ſecret inſpiration? Non redoles, ſed oles. I aſſure you, you ſmell ſtrongly of the Euthuſiaſme of Anabaptiſts & Familiſts, the fathers of your Faction. And of the queſtion thus farre: It remaines now to bee enquired whether Paul ſpeakes after Iudgemēt of infallibility; & not rather of that of charity.
Of that of Charitie only, was and is my reſolution: The Reaſons theſe: The certainty and firmeneſſe of perſwaſion expreſſed in the terme of knowledge, he extends to all in this Church of Theſſalonica: for for them all he giues thankes, Verſe 2. And was his perſwaſion ſo infallible of all in this Church? A ſtrange Church, viſible was in this Citie, and ſuch, I dare ſay, as the earth neuer yet affoorded, ſince men were multiplyed on it; wherein was noxMat. 3.12. & 13, 26. Chaffe mingled with the Wheate; noyAug cont. Epiſt. Parmen. lib. 13. cap 3. Tares amongſt the good Corne. Nunquid in agro dici poteſt, quid paleis ad Triticum, quando eadem radice portantur? Nunquid in area, vbi paritèr triturantur? Sed vtique in horreo, quid paleis ad Triticum, ſaid Saint Auguſtine ſweetly? The priuiledge of Heauen it is, as of Gods Granarie to receiue Wheate only without Chaffe; In the Field they grow together; in the floore, they are threſhed together; the ſeparation is not made till they come to the Granarie. In the Arke was a Cham, in Abrahams Family an Iſhmael; in CHRISTS Schoole amongſt the twelue, zIoh. 6.70.a Deuill incarnate. Let him beleeue that liſts, in Theſſalonica there were none in the Church, but who were of it; and that Pauls certaintie of eueryevery of their election, was infallible, not ſubiect to error.
If this reaſon perſwade not, that other will enforce. Cap. 3.5. Leſt the Tempter had tempted you, and our labour ſhould be in vaine. It ſhould ſeeme then, he was ſomething fearefull of their Apoſtaſie, and iealous leſt that might befall them, that hee mentions to the Corinthians, that they a1. Cor. 15.2.had beleeued in vaine.
Can wee thinke hee would feare the vtter Apoſtaſie of any whom infallibly hee knew to be elected? was hee to learne, trow we, thatbMatt. 24.24. the Elect cannot poſſibly be ſo deceiued; when as he teacheth ſo peremptorily, thatc2. Tim. 2.19. foundation ſtands ſure; and the dRom. 11.29.gifts and calling of God are without repentance and reuocation?
It remaynes then, that his knowledge here profeſſed, was probable only, not infallible.
If to any the terme ſeeme ſtrange, that a perſwaſion poſſibly erroneous ſhould be ſtiled knowledge; let him know, that it is an hyperbole not ſtrange in common language, or vſe of Scripture, to expreſſe ſettled and firme perſwaſions, though ſubiect to errour, in the name of knowledge, Act. 3.17. I know that through ignorance you killed the Prince of life. I know, that is, I am firmely perſwaded. 2. Cor. 9.2. I know the readineſſe of your mind. I am perſwaded of it. Compare alſo Phil. 1.25. Philemon. 21. I know thou wilt doe more then I ſay. Like here. By this time, I hope, it appeares this dreame hath no footing in this Text, nor in Truth, in any Word of God. I would now intreat the man and his diſciples, per ſi quid charum aut ſanctum; ePhilip. 2.1, 2.If there be any conſolation in Chriſt, if any comfort of louelove, if any fellowſhip of the Spirit, if any bowels and mercies, not to make a rent in the body of Chriſt, but to endeuour fEpheſ. 4.3.to keepe the vnitie of the Spirit in the bond of peace: who are you, or what your gifts ſo extraordinarie, that we ſhould imagine, God reueales to you what he conceales from all others? and layes open to your view the booke of Life, wherein are recorded the names of all that hee hath choſen to ſaluation? And what is the profit of this ſtrange doctrine? what the poſſible iſſues of it? except to breed ſecuritie, preſumption, proudg1. Cor. 4.5. iudging of ſecrets before the time. Shall I ſay what I thinke, and not without ground? The man would ſeeme ſome-body in the Church of God; and hauing no gifts nothing extraordinarie, by odneſſe labours to make himſelfe famous. That withall let be added, there is no ſmall eye to profitable aduantage; who would not, ashAct. 8.18, 19 Magus, with large money redeeme this power, to be able to diſcerne who are elected: who thinks gold deare to purchaſe aſſurance of his election and calling? They muſt therefore that will be his diſciples, take vp this croſſe; to keepe backe none of their temporalties from their Paraclete, as hee ſaid merrily, vponupon paine to forfeit their election. What maruaile then if ſome beſotted ſilly women, and ſeruants, hauehave purloyned from their husbands, and robbed their maſters, to maintayne this Saint-ſeeing-Saint-making Saint?
To the ſeduced, I ſay as Paul in another caſe; LetiRom. 14.5. eueryevery one be aſſured in his owne mind. kGal. 6.4.EueryEvery one proue his owne worke, his owne heart, ſo ſhall he hauehave reioycing in himſelfe, and not in another.
Wee now proceed to enquire what profit this Text, without ſtrayning, affoords vsus?
Obſer. It inſtructs vsus to this dutie from Pauls example; In charitie to number them amongst Gods choſen, in whom wee ſee, as much as man may ſee, the fruits and ſignes of election. S. Iohn writing to a religious Lady, ſtiles herl2. Ioh. 1.4. Elect, becauſe he had ſeene her and her children walking in the Truth. We are mHeb. 6.9, 10.perſwaded of you, ſaith Paul to the Hebrewes, ſuch things as accompany ſaluation; ſuch hath beene your worke and labour of louelove: yea in the middeſt of infirmities, wee ſhall ſee louelove ſtrayning to maintayne good opinion of election and ſanctitie. Paul, though hee reproue the dulneſſe of hearing in the Hebrewes, and blames iuſtly their nHeb. 5.12.ſlow proceedings in knowledge, ſetting alſo before their eyes thatoHeb. 6 6. terror of the Lords iudgement vponupon Apoſtataes, to ſtirre vp to profitiencie, yet ſtill holds charitable opinion of them, as of people in ſtate of ſaluation. So readie top1. Cor. 13.7. beleeue all good things of others, is Chriſtian charitie, where it hath the leaſt probabilitie to induce it.
Ʋſe. Againſt this rule offend our Criticall Cenſors through ouer-much iealouſie of others gracious eſtate; in whom, if too much rigour ouer-ſwayed not, they could not but ſee ſome probable tokens of election and regeneration. Of very Nouices and Babes in Chriſt, expecting like ſtrength of grace, the ſame meaſure of reformation, and zealous practice, that they profeſſe to feele in themſelues; otherwiſe growing not ſuſpicious only, but peremptorie, that they hauehave nothing in them ſauouring of ſinceritie: except ſinnes ſtrengthened by longeſt cuſtome, be preſently caſt off; if but in particulars they bewray infirmitie; all other holineſſe and gracious practice is but pretended only, and hypocriticall. Mee thinks they ſhould conſider, firſt, the beginnings of grace are weake, yet may be true, and that in Babes in Chriſt, may be the Nature of the new man, though not ſo confirmed as in ſtronger men. Secondly, and ſhould imitate him thatqMatt. 12.20. quencheth not the ſmoking flaxe; yea winkes at infirmities, and notwithſtanding them, giues his children teſtimonie of ſinceritie. Thirdly, caſt backe their eyes to their owne eſtate, at firſt entrance into Chriſtian practice; perhaps they might bethinke them of ſome ſinnes ſtrengthened in them by long cuſtome, or naturall inclination, that hauehave hung on faſt, and preſſed downe ſore. It is well, mee thinks, and much to be reioyced in, that we ſee them humbly ſubmitting to reproofes; acknowledging, accuſing, bewayling, ſtriuing againſt ſuch ſinnes; ſuch beginnings are in beginners comfortable, enough to ſway charitie to a good opinion of them.
There may appeare in ſuch men ſinnes that may iuſtly cauſe an foreign or ſuſpence of iudgement, if they be ſuch as wee call vaſtantia conſcientiam; but what euer may be preſumed to be but infirmitie,r1. Pet. 4.8. charitie will couer rather, then raſhly cenſure of inſinceritie.
Theſe few directions take notice of to order charitie in her iudgement: Firſt, meaſure no man by particular facts, ſeeme they neuer ſo foule, leſt thou condemne theſMatt. 26.74. generation of the iuſt: Particular falls argue weakneſſe, not a nullitie of ſanctification.
Secondly, what euer may be imputed to infirmitie, preſume may ſtand with Grace: there is no deſtroying repugnancie twixt it and true ſanctitie, ſo as they may not ſtay in the ſame ſubiect.
Thirdly, there is culpa lata and culpa leuis: there aretMatt. 7.3. & moates and beames, u23, 24.Gnats and Camels, if you commit ſinnes in compariſon: there are leuiora delicta: which Charitie allowes to be reproued as ſinnes, yet not to be cenſured as oppoſites to Grace.
Fourthly, be fauourable in ſinnes, firſt, ſtrengthened by ancient cuſtome. Secondly, naturall inclination. Thirdly, furthered to committing, by multitude of temptations and entiſements. No ſinnes ſhould be more cautionately watched againſt, more rigorouſly dealt withall by delinquents: nor gentlier handled in the cenſure of charitie.
Fiftly, meaſure no man by his ſtate and behauiour in paſſion: paſſions are violent, and hauehave madexSee 1. Sam. 25 the holieſt in their behauiour little leſſe then beſtiall. Thus farre of Pauls iudgement, and charitable perſwaſion of this peoples gracious eſtate. There follow the euidences, ſwaying him to this perſwaſion.