Christ in all his graces For predestination as Augustine witnesseth is a preparation to the blessings of God by which most certainly they are made free whosoeuer are made free therefore whosoeuer feeleth himselfe freed through these graces of God may be assured and certified of his predestination The other reason is that these effects are not onely the effects simplie of predestination but also such effectes they are that they may also may be seals of it namlie in printing in vs a liuely form and image of God foreknowing vs louing vs electing vs. And therefore albeit wee cannot see the purpose the foreknowledg the election and predestination of God as concerning our selues in God himselfe foreknowing willing and electing vs yet wee may beholde in our selues som sure representations of al these imprinted and euen stamped in vs by the word and so by the beholding of these formes and impressions in our selues wee shall easily be brought to the knowledge of those patterns as it were which are in the Lord himselfe The matter by reason it is very good and comfortable may be declared by a similitude God is like vnto the Sunne in regard of vs the sunne when it shineth vpon vs and after a sort looketh vs in the face it doth after such a sort imprinte an image of his light in our eies that wee also in like manner beeing made partakers of his light may looke againe vpon the sunne it selfe and vpon his light for the light of the Sunne and his beams being sent down vpon vs are beaten back and reflected againe towardes the sunne So in like maner the forknowledg of god by which he hath and would acknowledg vs for his from all eternitie it alwaies resteth in God and cannot of it selfe bee perceaued of vs. But yet whilst God doth acknowledg vs for his hee doth portrait in vs his elect a certaine forme and image of his foreknowledge by which hee maketh vs renouncing all other gods to acknowledge him for our onely true God Thus it commeth to passe that through this true knowledge of God which hee vouchsafeth vs and by which wee doe acknowledg God for our God and Father we may after a sort beholde in God himselfe his foreknowledg by which he hath foreknowen vs for his sonnes For first of all God doth acknowledg vs for his and then the electe being made partakers of this his light and knowledg hee causeth vs in like maner to acknowledg him To this purpose serueth that which our Sauiour Christ saith first saith he I knowe my sheep after he addeth and again I am knowen of mine As though he should say whiles I acknowledg them for my sheep I make them by meanes of this my light knowledg that they also can acknowledg me for their pastor So the Apostle saith to the Galathians When yee shall knowe God or rather are known of him he teacheth therefore that God knewe the Galathians because he had first acknowledged them for his in his eternall Predestination And by giuing vnto them this his wisdome he made them acknowledge the true God for their God The same may be said of the loue of God by which hee loued vs in Christ to euerlasting life before the foundation of the world God by louing vs doth print in our heartes the Image of his loue by which wee may loue him again from our hearts and as it wer by the reflection of the sun-beames sent downe into our heartes wee may be prouoked to loue againe For the loue of god to vs being eternall and causing eternall life begetteth in the time appointed a certaine loue in vs seruing for his eternal glory And to this purpose is that of saint Iohn not that vvee first loued God but becaus he first loued vs. As though hee had saide therefore wee loue God because hee first that is before the foundatiō of the world louing vs in Christ by the ingrauing of his loue in our hearts causeth vs to loue him againe as a Father So loue is saide to wit that loue by which we loue God to be of God that is to proceede of the loue of God towardes vs. And Paul writeth that the loue of God namely that loue by which hee loued vs to be shed in our heartes by the holy Ghost which is giuē vs And by this shedding of the loue of God in our harts it commeth to passe that loue is also wrought in our heartes towardes God And therefore by that sound loue by which wee feele our selues to loue God we are made to knowe how great that loue of God is by which he loued vs from all aeternitie in Christ. And what is that loue els but predestination In like manner election by which hee singled vs from the rest of the worlde in Christ that we might be holy before him begets in vs a certain image euen of God himself that is another electiō by which wee renouncing all other gods which are worshipped in the world make our choise of this our true God Iehouah to bee our God that hee may be alwaies before our eies hee which sanctifieth vs and the Authour of our whole saluation Wherfore through this cōstant election which is in vs we perceiue that that election which is in God as concerning vs is firm and sure not onely as wee gather the cause by the effect but also as wee gather the pattern by the picture like as by the similitude of the forme of a seale fashioned in wax we doe easilie vnderstande what is the very forme and fashion of the seale Therefore it is manifest that it is the maner of God by the effectes of his election and predestination imprinted in vs to reueale to euerie one of vs his own election and predestination And that two waies both because there are certaine effectes of predestination and by the effects the causes are knowen and also because there are certaine liuely types of Gods fore-knowledg and election by which we are sealed vppe vnto God Now by the imprinting of these forms and types in vs as the seale is in wax the verie first patterns themselues are known what they are Furthermore that there is no man elected to eternal life which shall not be sealed vp in the time appointed with these marks of Gods election It is manifest out of these places of Scripture which treat of election and predestination The Apostle teacheth that vvee vvere elected that vvee might be holie and vvithout blame Also hee teacheth that all they whome God hath predestinated are likewise called and justified and by consequent indued with faith and knowledge of God by which they take him for their Father with loue also wherewith they loue him as a Father also with a good will constant purpose by which they desire constantlie his glorie Againe he saith in another place The foundation standeth sure hauing this seale in respect of God the Lord knovveth vvho are his Now
back to that which you say before howe an endeuour to keepe the commaundementes should be a signe of fellowshippe with Christ. Ioh. 29. If ye knovv that he God is righteous knovv ye that he vvhich vvorketh righteousnes is borne of him as a Child is knowen to haue such a man for his Father becaus he resembleth him CHAP. 3. CH. ARe we then borne of God Io. 1. Behold vvhat loue the father hath giuen to vs that vvee should be called the sonnes of God Ch. The World doth not report vs as the sonnes and daughters of God but for the reffuse and ofscouring of the worlde Ioh. For this cause the vvorld knovveth not you because it knovveth not him Ch. Can Gods Children be subiect to such infirmities and miseries as we are Ioh. 2. Dearely beloued novv are vvee the sonnes of God but yet it is not made manifest vvhat vve shall be and vvee knovv that vvhen he shall be made manifest vve shall be like him hauing not equalitie but likenes of holines and glorie for vve shall see him as he is for now wee see him as it were through spectacles in the word and Sacraments Ch. Alas poore wretches we are not like Gods children for we are euen sould vnder sinne and daily carrie a masse of corruption about vs. Io. 3. Euery one that hath this hope to see him as he is purifieth vz. thogh he be subiect to sinn yet he desireth and vseth the meanes to clense him selfe from sinne euen as he is pure setting before him Christ as a patterne to follow Ch. Howe prooue you that an endeuour to purifie our selues is a note of Adoption Ioh. By the contrarie 4. Whosoeuer committeth sinne practiseth sinne with full consent of wil not endeuouring himselfe in holines of life transgresseth also the lavve and for that cause being vnder the curse of the Lawe cannot be Gods children for sinne is the transgression of the lavve Vnderstand by lawe not morall lawe but any commaundement of God whether it be in the law or Gospell 5. And againe yee knovv that hee vvas made manifest took our nature on him that he might take avvay our sinnes the guilt punishment at once and the corruption by litle and litle and in him is no sinne Thirdly 6. Whosoeuer abideth in him sinneth not he doeth not giue himself to sin so as it should raigne in him Whosoeuer sinneth hath not seene him nor knovvn him to wit effectuallie so as he can apply Christ and his benefites to himselfe CH. But some teach that faith is sufficient and they emboulden vs to liue as we will Io. 7. Litle Children let no man deceiue you he that vvorketh righteousnes is righteous as he is righteous 8. He that cōmitteth sin thogh he say he doeth beleeue therefore thinks himself justified before God is of the deuil resēbleth the deuil as the child doth the father and is gouerned by his spirite for the deuil sinneth from the beginning of the worlde which appeareth that for this purpose vvas made manifest the son of God that he might dissolue the works for the beginning and continuance of all rebellion and disobedience to God of the Deuil And further to displaie these Seducers 9. Whosoeuer is born of God sinneth not vz. doth not keepe a course in sinne howsoeuer hee fall by infirmitie for his seed vz. Gods word cast into the hart by the operation of the Spirite making a man to spring vp into a new creature remaineth in him neither can he sin because he is borne of God CH. Brieflie to come to the point how may it be known who is Gods childe and who is to be reputed the child of the deuil IOH. 10. In this are the children of God knowne and the children of the deuill vvhosoeuer vvorketh not righteousnes is not of God neither to giue you a plaine example hee that loueth not his brother 11. For this is the message vvhich ye haue heard from the beginning that vve should loue one another 12. Not as Cain he vvas of that euill one Sathan and slew his brother and vvherefore slew he him because his owne vvorkes vvere euil and his brothers good Ch. Yet if we loue those which be our brethren according to the fleshe neuer so much they cease not to hate and persecute vs. Ioh. 13. Maruaile not my brethren thogh this vvorld hate you Ch. If not to loue be a note of the Childe of the Deuill what is the note of Gods child Ioh. 14. We know that vvee are translated from death to life because vve loue the brethrē vz. such as be Christians because they ar Christians as on the contrary hee that loueth not his brother abideth in death is vnder the estate of damnation 15. Whosoeuer hateth his brother is a manslayer and yee knowe that no manslayer hath eternall life abiding in him CH. You haue shewed vs fullie that loue is a mark of adoption Nowe shew vs how we may know whether wee loue our brethren or not Ioh. 16. Hereby vvee haue perceiued loue that he layed downe his life for vs therefore vve ought carried with the like affection of loue to lay downe our liues for the brethren Ch. Manie in speech do pretend loue but we find not this willing affection and readines to shew loue Ioh. 17. Whosoeuer hath this worldes good wherewith this life is sustained and seeth his brother haue neede and shutteth vp his bowels vz. hath no cōpassion because it sheweth it selfe by the rowlling of the intrals from him how dwelleth the loue of God in him Ch. What other note is there of true loue Ioh. 18. My litle Children let vs not loue in vvord nor in tongue onely but in deede and in trueth sincerely 1.19 For thereby we knowe that vve are of the trueth sound professors of the Gospell of Christ 2. and shall before him appease our hearts in regard of any accusation that our conscience shal lay vnto vs before Gods iudgment seate 20. If our heart condemne vs an euill conscience accuse vs God is greater then our heart namely in iudging of vs knoweth all thinges Ch. How may we know that our consciences will not condemne vs IOH. 21. Beloued if our heart condemne vs not then haue we boldnes towards God vz. to to come vnto him by prayer Ch. What other fruite is there of true loue Ioh. 22. Whatsoeuer vve ask vvee receiue of him because vve keepe his commandements do those thinges vvhich are pleasant in his sight Ch. What are these commandements Ioh. 23. This then is his commandement that vve beleue in the name of his sonne Iesus Christ and loue one another as hee gaue commaundement Ch. Haue they which keep these commaundementes their prayers graunted prooue this Ioh. Yes 24. For he that keepeeh his commandements dvvelleth in him and he in him Ch. Howe may wee know that God dwelleth in vs and we in him Ioh. Hereby vvee knowe that hee abideth
whom he will haue to come to Christ Which also was said to be done in infants For this calling is the beginning of saluation euen in this life and therfore it is the Apostles manner in the beginning of his Epistles to make mention of this calling naming all the faithful The Saintes called Therfore it must needes be that all they which are elected in Christ must also at length be effectually called and drawen to Christ. After an effectuall calling followeth Faith the third effect of predestination vvhich is saide to be peculiar vnto the elect And without which as the Apostle saith it is not possible to please God For by it wee are engrafted into Christ and are made the members of Christ without faith no man can be saued And that this is an effect of predestination the Apostle plainly sheweth when he saith that he had obtained mercie namely in Gods eternal predestination that he might beleeue Wherefore whosoeuer ar predestinate to obtaine eternall life in Christ and by Christ they are also elect to haue the very gift of Faith Therefore it must needes be that at length they shall beleeue in Christ. The fourth benefite is iustification that is a free pardonning of our sinnes and the imputation of the righteousnes of Christ for it followeth Faith because vvhosoeuer ar indued vvith true faith in Christ are also iustified And that justification is an effect of predestination The Apostle sheweth when he putteth it after calling before which he setteth predestination And when hee saith that we are elect in Christ that wee might be holie without spot or blame in the presence of God and that this is not done while wee are in this world but by the pardoning of all our faults and by the imputation of his perfect obedience Wherefore it must needs be that al the elect shal be justified and be taken for most pure without blame in Gods presence With iustification is ioyned regeneration and sanctification by the holy Ghost namelie whiles vve are made new creatures by him the sons of God to not onelie by adoption but also by regeneration For when Christ justifieth vs hee doth not only forgiue vs our vnrighteousnes and impute his righteousnesse to vs but also he taketh from vs our stonie hart and giueth vs a fleshie heart of his owne and he strips vs of our olde man and puts on his newe man Lastly he taketh away the corruption of our nature and makes vs partakers of his diuine nature and so indeed of the sonnes of men he makes vs the sonnes of God and his brethren to Therefore it is said that we are predestinated to adoption by Iesus Chrst and elect that we may be holie without blame and that which is borne of the spirite is called spirite Therefore the elected to eternall life must needes bee begotten anew to be the sonnes of God and bee made partakers of the diuine nature and be a newe creature in Christ Hence issueth the sixt effect of predestination which is heedfullie to be regarded the loue of righteousnesse the detestation of sinne For in regeneration the affections are principallie chāged Namelie the affections of the corrupt nature and flesh into the affections of the diuine nature spirite Hence it is that the Apostle saith that they which are borne anew do walke according to the spirite and not after the flesh and not to sauour the thinges of the flesh but the things of the spirite And the chiefe affections of the flesh are the loue of sinne that is the concupiscence of the flesh and contrariwise the hatred of righteousnes and the lawe of God which are not of the Father but of the world Therfore the chiefe affections of regeneration and the spirit are the loue of righteousnes and of the lawe of God the hatred of sin For that which is spoken chiefly of Christ Thou hast loued righteousnes and hated iniquitie is to bee vnderstood of all the members of Christ endued with his spirite because it is trulie accomplished in them Hence it is that Dauid who in himself did represent the disposition of all the regenerate said of himselfe I haue loued thy law thy law is in the midle of my hart I haue hated all the works of iniquitie I will not sit with the wicked Also Paule I am delighted saith hee in the Lawe of God according to the inner man That is in as much as I am borne anewe And no mā doubteth but that both these affections are the effects of predestination except he be ignorant that all these are the gifts of God which as in time he bestoweth on his so also he hath decreed to bestow them on them before the foundation of the world And from these two affections being the first fruits of regeneration ariseth a care endeuour to doe good vvorks that is to flie sin to fulfil the Lawe of God vvhich is the seuenth effect of predestination For hee which hateth any thing from his heart he taketh heed of it as much as he can and he flieth from it and escheweth it and on the contrarie he which loueth any thing from his heart that also hee seeketh after and endeuoureth himselfe to the compassing of it Therfore the Apostle Iohn maketh this a chiefe difference betweene the sonns of God and the children of the deuill that is between them that are borne anew and them that are not borne anew that the children of God both loue and doe righteousnesse and the children of the deuill loue sinn and doe it as also the deuil sinned from the beginning Christ came to dissolue the workes of the Deuill namelie in his elect for in the reprobate he leaueth them vntouched because they are not giuen him of the father to be purged borne anew and saued Therefore seeing Christ was before ordayned and predestinate to the doing of all these workes and that there is no good wrought in vs which was not prouided for vs in Christ from al eternitie it is a cleare case that the care also of doing good workes is an effect of predestination And the Apostle plainlie teacheth it when he saith that we were created in Christ to good works which God hath prepared that we might walk in them To this purpose serueth that which the Apostle deliuereth of loue not vnfaigned to which he sheweth that wee were elect and of a good conscience which he makes the inseperable companion of the faith of the elect Lastlie of a pure heart which he ascribeth to the elect considering the vnfaithfull haue nothing cleane in them and that their mind and conscience is defiled Now that this care to doe good works is necessarie in all the elect Peter sheweth it when he bids vs endeuor to make our election and calling sure by good workes as some copies haue it But to whom shall we make it sure not vnto God for
by which they come vnto it And wee beleeue as we are bound to do that we are predestinate to eternal life and therefore wee must also beleeue that we haue bene elected to Faith and good workes that by them as by certaine steppes we might be brought to eternall life And therefore so far must we be from neglecting faith and the meanes of good workes and of a holy life that contrariwise it is rather our dutie to keepe faith in a good conscience to be conuersant in good workes which God hath prepared that we might walke in them And because wee can neither attaine to the ende nor the meanes that bring vs thereunto of our selues Therefore it is our parts to craue them at Gods hands by prayer that hee woulde giue vs Faith and a care to do good workes and encrease them in vs. Nether must we onely ask them but also certainly trust that we shal obtaine them for Christ his cause For if for all them which are predestinated to eternall life God hath prepared faith by which they may beleeue and good workes to walk in therefore if wee beleeue as by Gods commandement wee are bound that wee are in Christ elected to eternall glory we must also be perswaded that before we depart hence hee will giue vs true repeÌ„tance increase true faith inflame vs with loue lastly that he wil minister vnto vs aboundantly all thinges in Christ to obtaine the end Yea this confidence also and prayer it is one effecte of predestination by which wee get the rest Therefore this doctrin we must hold that predestination to eternall life doeth not take away the meanes of obtaining it but rather establish them And therefore both these principles are true namely that the elect to life cannot perish and vnlesse a man beleeue in Christ and perseuer vnto the end in this faith working by loue hee shall perish The reason is because in predestination the meanes and the end of it are so ioyned together that the one cannot be seuered from the other Wherfore whosoeuer holdeth not the meanes vnto the end amongst which faith is one it is manifest that hee was neuer predestinate and therefore muâ—â— needes perish as on the coÌ„trary he which holdeth faith must needes be saued So the truth of these propositions is euident hee which beleeueth in the son hath eternall life contrariwise he which beleeueth not in the Sonne the anger of God remaineth vpon him because as a constant faith is a sign of election so obstinat infidelity is a token of reprobation FINIS Bradfords ansvvere to Careles Careles I Am troubled with feare that my sinnes are not pardoned Brad. They are for God hath giuen thee a penitent and beleeuing hearte that is an heart which desireth to repent and beleeue For such an one is taken of him hee accepting the will for the deed for a penitent and beleeuing heart indeed Trin. vni Deo gloria Profession without practise a note of an hypocrite Sincerity of life and religion a note of communion with God To professe perfect sanctification in this life a note of an hypocrite humble confession of sin to God is a note of remission of sinne An endeuoâ— to keep thâ— commandementes a sign of faith Faith without obedience a note of an Hypocrite profession ioyned with hatred and malice a note of an hypocrite Loue of our brother a signe of regeneration Gods spirite dwelling in the heart a signe of perseuerance papists deny Iesus to bee Christ for though in words they magnifie him yet in their doctrin by necessary consequent they denie him to be a king a priest a prophet perseuerance in the knowledge and obedience of the Gospell a sign of communion with Christ. A desire an indeuour to vse good means to cleanse our selues of our corruptions and priuie sins is a mark of adoption Loosnes of life or the practise of sin a note of the child of the deuill for the present time To loue a christian because he is a christian or godly man is a note of Gods chiid Compassion stirring in the heart a note of loue Workes of mercy signs of loue sincere loue a note of sincere profession Boldnes in praier a signe of a pacified conscience The operation of gods spirit in sanctifying vs a sign of communion with God A sincere confession of the Gospel a note of communion with Christ. To be like God in holines of life a signe of his loue to vs particularlie Our loue of God a signe that he loueth vs particularlie An indeuor to keep the commandements a sign of loue of our brother Proofes invinsible that Iesus of Nazaret the son of Mary was the son of God against the Iewes A signe of our praiers granted vs if God do but heare them Sincerity of life in righteousnes holines a note of Gods child Seuen notes of an vpright man 1. Cor. 2.10 Math. 11.27 1. Cor. 2.16 Rom. 12.34 The elect by the testimonie of the holy Ghost are made sure of their election ch 19.13 1. Cor. 2.10 Ioh. 16.13 Rom. 8.15 Gal. 4.6 Rom. 8 9 Vers. 2. The elect out of the word of god their conscience making the assumption at length they may be certainly perswaded of their predestination That wherby a man applies the general promise to himselfe Deut. 27.26 They which do trulie beleeue know that they beleeue 2. Cor. 13.65 Ier. 32.40 Luk. 22.33 Vers. 3. By the effects of predestination a man may gather his predestination Heb. 11.12 The effectes of predestination which are in vs are like seals imprinting the image of Gods electi in vs. Ioh. 10.14 Col. 4.9 1 Ioh 4.10 1. Iohn 4.7 Rom. 5.5 Ephes. 1.4 Rom. 8.30 2. Tim. 2.19 Apoc. 2.3 Ioh. 6.27 2. Cor. 1.21 Eph. 1.13 4.30 The chiefe effects of predestination by which the elect ar discerned from the Reprobate 2. Cor. 13.5 Rom. 8.30 The weaknes of our faith as touching our eternal election by what staies it may be held vp How a man may knowe whether the testimonie which is giuen of the Spirit be of of the spirit or not Whereby a man may knowe whether his faith be a true faith or not The ende of our predestination The means to which we are predestinate how manie they bee Eph. 2.20 The first benefit of god predestnating vs is Christ. Eph. 1.4 c. 2. Tim. 1.5 Rom. 8.30 Iohn 8.47 Rom. 1.7 1. Cor. 1.2 Tit. 1.1 Heb. 11.6 1. Cor. 7.25 Rom. 8.30 Eph. 1.4 Eph. 1.4.5 Iohn 3.6 Rom. 8.1 5. Psal. 45 8. psa 119.113 40.9 101.3 26 5. Rom. 7.22 1. Ioh. 3 7. Eph. 2.10 Eph. 1.4 1 Tim. 1.19 Tit 1.15 2. Pet. 1.10 Rom. 8.29 Gal. 4.6 Psal. 50.15 Rom. 7.27 phil 1.23 2. Tim. 4. 8 Apoc. 22.17.20 Mat. 6.10 Psal. 50.15 Rom. 5.3 8.28 Rom. 8.31 Mat. 24.24 Ier. 32 4â— The vse of this doctrin 1. Cor. 7.25 Eph. 1.4.2 Tit 2.11 Ioh. 3.3