done many vvaies what they ar if not perfectly yet in parte I will afterwarde shewe Nowe let vs come to the matter The School-men demaunde whether a man may be made sure of his Election And they determine that a man cannot except it be by diuine reuelation becaus Predestination is in God and not in vs. And no man knoweth the thinges of God but the spirit of God as no man knoweth the thinges of man but the spirite of man which is in him Again who knoweth the minde of the Lorde therefore say they some special reuelation is needeful if any desire to be certified either of his owne or of any other mans predestinatiō their sayings are not simply to be disliked but in that meaning in which they vnderstād them they are no way to be approoued For they take a speciall reuelation to be this if God shall signifie and say expresly to any either by some Angell outwardly or by his spirite inwardly that he is predestinate to life after which sorte they hold that Paul and a fewe other Saintes had their predestination reuealed to thē So they conclude that because euery man hath not his Election reuealed to him after this maner that all men cannot be assured of their election But they are deceued for God not onely by this one maner which they spake off doth reueale his will his counsels but by many for God reuealeth thinges either by the inwarde inspiration of his spirit or outwardly by his word or both inwardly and outwardly by inward and outward effectes By his spirite hee did inspire his Prophetes and open many thinges to come And Christ said to his Apostles as concerning the holy Ghost he shall lead you into all trueth By his word he spake vnto the Prophets and in like maner by his word hee teacheth vs his wil. Also by diuers effectes hee declareth either his mercie or his iustice as it is known The same must be thought of the reuealing of his electiō to wit that God reuealeth the same to the elect by the holy Ghost by the worde and by the most certaine effectes of predestination The first testimonie by which God assureth vs of our election is the inward testimonie of the spirite of which the Apostle saith the spirit of God testifieth vnto our spirits that vve are the children of God Nowe what is it to be the sonne of God but first of al to be predestinated to be the childe of God by adoption then to be made actuallie the sonne of God by faith and lastly by the same spirit also to be regenerate as Gods Children are and to put on the nature of the sonne of God or rather the sonne of God himselfe as the Apostle speaketh Therefore the holy Ghost whilest he inwardly beareth recorde vnto our spirits that is to our minds being enlightened by his light that we are the sonnes of God most plainly reuealeth that wee were predestinate from all aeternitie to adoption for men are not made the sonnes of God by faith nor regenerate to be the sonnes of God nor put on Christ except they be first of all predestinated to adoption And there can be nothing more certain then this testimonie for who better knoweth the things of God his counsels and decrees then the spirit of God which searcheth all thinges yea the deep things of God therefore hee can most truly reueale vnto euery one of vs the certaintie of our election And he cannot deceiue vs in reueiling it for he is the spirit of truth which can neither deceiue nor be deceaued If an Angel from heauen shoulde be sent to thee as he was sent to Marie and as hee spake vnto the fathers and should tell thee in the name of God that thou wert elected to life euerlasting wouldest not thou say that thou couldest not then doubt any longer of thy election But so much the more certaine is the testimonie of the spirite which beareth record vnto our spirit that we are the sonnes of God by how much the holy Ghost doth more knowe the thinges of God then any Angell and can lesse deceiue then an Angel And so much the more sure is this testimonie considering it is not keept in the bodily eares where it might soone vanish away but in our minde and spirit becaus the spirit beareth record to our spirit Ad further that the holy Ghost neuer departeth from our spirit but dwelleth in vs abideth in vs speaketh in vs sheweth forth his power in vs praieth in vs. Therefore the Apostle saith that wee haue receiued the spirite of adoption by which we crie Abba Father as thogh he should say this testimonie of the spirite is altogether so sure by which he beareth vs record that we are the sonnes ef God that presently without doubting we can call vpon God and cry Abba Father And all the electe haue this testimonie being made the sons of God by faith and being renewed by the holy Ghost and ingrafted into Christ For so the Apostle speaketh if any man haue not the spirit of Christ he is not his therefore whosoeuer is Christs and is ingrafted into Christ it is necessarie hee should haue the spirit of God And whosoeuer haue receiued and doe enioy the spirite of Christe to their mindes the same spirit beareth record that they are the sonnes of God and maketh them to cry Abba Father And it is certaine that noe man is renewed by the holy Ghost which is not perswaded that God is his most mercifull and most louing Father therefore can call vpon him as a Father Therefore although al men in that they are assured by the certaintie of faith that God is their Father and they are his sons do not thereby argue and conclude that they are elected to eternal life yet al men indeed haue thereby a sure testimonie of their election to glorie because if they be the sonnes of God they are also heires of eternall life This testimonie I will briefly comprise within this demonstration whosoeuer call vpon God and in their hearts cry Abba Father they are the sonnes of God and it is certain that they thus crye by the spirit of God And they which are the sonnes of God are also heires of eternall life and they haue bene predestinate to adoption therefore it must needes be that all they which are perswaded that they ar the sons of god by the holy Ghost are predestinate to eternall life and must be perswaded of it This is the first testimonie and the first way by which God reuealeth to euery elect man his predestination namely by the holy Ghost within our heartes bearing record vnto vs that we are the sonnes of God in christ and by Christ. And let this be the first argument also seruing to confirme our assertion The second way by which God reuealeth to euery man his predestination is by his word I mean not any particular word by which hee
The other concerneth God himselfe which chuseth namly the glory of God that is that the glory of his grace may be known and eternally made manifest of which is mention made Ephes. 1. Both of them are so coupled together that whosoeuer are praeelected to the first are also predestinat to the latter and the latter followeth of the former For the more wee shall be made partakers of the grace of God the heauenly glory so much also more and more shall the glory of God be made manifest in vs. But because the end which concerneth God is almost all one in the reprobatiō of the wicked and in the predestination of the Saints namely that as by the saluation of these which procedeth of his meere goodnes the glory of his grace is made manifest so also by the iust damnation of the other the glory of his diuine iustice may be made knowen to al Neuerthelesse considering that the end to which the elect shall attaine is farre diuers from that for it is eternall life vnto which the reprobates are appointed for that is eternall death therefore the end of which we treate in this assertion is our eternall glorification and euerlasting life in Heauen Let vs nowe see in the second place what are those meanes by which the elect are brought vnto this end and therefore to which meanes we hold that al are predestinate whosoeuer are predestinate to the end And they are of two sortes some of them are soe necessarie vnto all that without them no man simplie can attaine vnto eternall life and glorie and they are Christs as he is mediator and high Priest and his obediēce and iustice for without Christ no man can be saued also our effectual calling to Christ by the holy ghost and that which followeth this is our iustification yea and our regeneration to For these foure predestination vocation iustification and glorification are so linked together that it is not possible to seuer the one from the other And therfore no man can be glorified which is not iustified and no man can be iustified which is not effectually called as also no man can be effectually called which is not predestinate therfore without these not so much as children and infants can bee brought to this end of eternal glorie And therfore euen al the elect infants are inwardly in a certain peculier maner by the holy ghost called and iustified and glorified Nowe there are some certaine meanes annexed vnto these albeit they haue no place in infants by reason of their age yet they belong to all other elect howsoeuer they are found in som more plenteous and liuely and in other some more slēder and weak As namely a liuely faith the hearing of the word a detestation of sinne the loue of righteousnes patience in aduersitie a care to do good workes and such like all which the Apostle comprehendeth vnder the name of good workes when he saith that vve are created that is borne a new in Christ vnto good vvorks vvhich God hath prepared that vve might vvalk in them that is that we might lead our liues in them and so walking at length might come to eternall life for without thē we cannot come to eternall glory but by them God traileth vs thyther Therefore we say that all which are elect to that end are also predestinate to the same meanes For predestination is not onely of the end but also of the means which concern the end and all as well the end as the meanes are the effectes of predestination And therefore it is very true which Augustine saith Predestination saith he is a preparation to the graces of God by which they indeed ar freed whosoeuer ar freed Therefore the first gift of God that we may briefly consider the effectes of predestination prepared for all the elect without which they can in no wise come to the end and therefore the first effect of predestination is our Lord Iesus vvith his obedience merites death resurrection glorie namely in that respect he is made Mediator betweene God the father and vs and the head of al the elect And therfore in as much as he is such a one he is also the cause of all other graces and benefits which come vnto vs by the free predestination of God For the effectes of predestination are so ordered among themselues that the first which go before are the causes efficient or if wee will so speake the materiall causes of the latter and those that follow Therefore seeing Christ is the first effect of predestination he is also the cause of all other effectes by whome wee are made partakers of them The Apostle therfore doth very well to the Ephesians In the first place saith he We are elected in Christ namely as in the head to be his members Secondly he writeth that we ar predestinat to adoption by Christ namely to obtaine it for wee are adopted into the sonnes of God in Christ the first begotten sonne of God and by making vs partakers of his Sonneship we are really made the sonnes of God yea and we are also indewed with his spirit too that wee might be borne anew Thirdly he saith wee are made acceptable and beloued vnto the Father his beloued sonne namly Christ. Fourrhly that wee haue our redemption in the same Christ by his bloud and haue obtained remission of sinnes and all wisdome and vnderstanding Fiftly that in the same Christ all thinges are reconciled as wel in Heauen as in earth In a worde the Apostle sheweth there as also else were that whatsoeuer benefites we do or shall hereafter obtaine counting from our eternall election euen vnto our glorification all those we nowe do and shall obtaine hereafter in Christ and by Christ. Therefore whosoeuer are elected to eternall life besides this that they are elected in Christ they are also predestinate to Christ that is to haue fellowship with him that they may by him enioy all other benefites The second benefit of God and effect of our predestination is our effectual calling to Christ and to his Gospell in which the elect are onelie called Because it is by the purpose and grace of God which is giuen vs in Christ And an effectuall calling is knowen by the effects two of which proceede directly from it a harty kinde of hearing the word and the conceauing of it with a very greate constant and continuall delight and a true and sure beliefe of the worde of the Gospell Thence it is that Christ saith who is of God saith he namely by election and effectuall calling heareth the word of God very willingly and from his heart and that cōtinually but ye heare not because yee are not of God And this calling is wrought not onely by the preaching of the word as it is in al that be of yeeres but also and that chieflie with the inwarde inspiration of the holy Ghost whiles that the Father draweth them by his spirit
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
it was sure vnto him before the foundation of the worlde but vnto our selues and to our neighbours And this is one of the chiefest vses of good woorkes that by them not as by causes but as by effects of predestination and Faith both we and also our neighbours are certified of our election and of our saluation to Furthermore considering whiles we haue a care to glorifie God to do good works and wee will not bee conformable to the world in the wickednes of it neither submit our selues to our flesh Sathan the flesh the world and Sathan do perpetuallie war against vs therwithal it coÌ„meth to passe they being most valiant enemies that eyther we are ouercome or at the least in fighting are foyled And therfore we are constrained to flie vnto the Lord and to craue his assistance Therefore the eight effect of our predestination is the calling vpon God that in this fight he wold giue vs aide against the Deuil the worlde and the flesh For this is the propertie of the Spirite which the elect haue to stir them vp to prayer for the Spirit it selfe maketh request for vs vvith groninges vvhich cannot be vttered that is to say it mooueth vs to make request And because we are sonnes God hath sent the spirit of his sonne into our hearts crying Abba Father And God biddeth vs call vpon him in the day of tribulation promising to heare vs. From these proceedeth the ninth effect of predestination namelie a perpetuall repentance for our daylie slips and a continuall desire to be bettered in godlines So that also for this cause chieflie we hartily desire to be dissolued out of this world and to be with Christ for this end that we might sin no more For this is a thing proper to the elect of God euen now borne anew as we may see in the Apostle who speaketh thus in the name of all the regenerate O miserable man that I am vvho shal deliuer me from the bodie of this death And againe I desire to be dissolued and to be with Christ. From this ninth effect proceedeth the tenth namelie a desire that Christ may come make an end of all our miseries and sinnes perfectly restore his own kingdome That this is proper to the elect the Apostle sheweth when he saith that they loue the comming of the Lord and Iohn bringeth in the Spouse of Christ crying Come Lord Iesu come quicklie Yea and Christ himselfe hath taught vs to pray Let thy Kingdome come And because that they which pray on this wise are also heard according to Gods promise In the day of tribulation call vppon mee and I vvill heare thee Thence appeareth the eleueth effect of predestination true patience that is not onelie true comfort but also a reioycing in aduersitie as the Apostle describeth it And therefore a certaine taking vp of courage and recouerie of strength against his enemies Whereby it commeth to passe that al things turne to the saluation of the elect For the elect albeit they be often beaten downe in fight yet because Christ speedilie sendeth ayde from heauen vnto them they rise vp couragiously and begin againe the fight against sinne and the Diuel and al other the enemies of Christ and they fight so long til they be made conquerers are assured of the victorie and of the crowne which assurance also is an effect of predestination giuen to all the Electe For what saith the Apostle shall we say to these things If God be on our side who can be against vs Therefore our Lord Iesus techeth that the elecâ—â—annot be seduced and so perish no not by the comming of Antichrist and his miracles And lastly hence appeareth that last effect of predestination vvhich vve can obtaine in this life the gift of perseuerance vnto the end in faith and a true confession of Christ ioyned with a manifest care to liue a godly life a desire to glorifie him For this gift is bestowed vpon all the elect as the Lorde promiseth by Ieremie I will put my feare into their heartes that they may not departe from me And when they shal come to the end of their liues they shall bee receiued into the heauenly glorie vntill such time as their bodies also being raised vp they may take full possession of eternall life Thus we see that it is very certaine that those which are elected to eternall life ar also predestinate to vse those meanes by which as by certaine steppes and stayres they climbe into that heauenly dwelling place And therefore that we were predestinate to these meanes namely Faith Iustification and good workes because wee were elected to eternall life according to the purpose and grace of God Wherefore by this means the doctrine also of the Pelagians is confuted as touching predestination to life by our faith and workes which God foresaw we shuld do Whereas on the contrary therefore God did predestinat vs to faith and good workes because he did choose vs to eternal life For the Apostle saith not I obtained mercie because I was faithfull or because I should be faithfull but that I might be faithfull Neither saith he that we are elected in Christ because we should be holy and without blame but that vvee might be holy and vvithout blame Neither doth he say that we were created in Christ becaus wee did or should do good workes but we were created to good workes vvhich God prepared that vvee might vvalk in them Lastly he saith not that the grace of christ appeared becaus we were to liue soberly iustly and godly but that it therefore appeared that we denying all vngodlines the lusts of this worlde might liue soberly iustly godly in this present vvorld Wee see therfore that by this doctrine that wicked opinion is ouerthrowen which teacheth that we do preuent the grace of God by our merites which God foresaw And on the contrary here wee see how fowlly the belli-gods of this world are deceiued which reason thus If wee be predestinate to eternall life and our predestination be certaine and vnchangeable what neede we endeuour our selues beleeue or doe good workes for howsoeuer it fall out howsoeuer the elect do liue vndoubtedly they cannot perish because they are predestinate to eternall life Alas poore wretches they see not that they seuer those thinges that are to be conioyned namely the end and the meanes of the end and that they breake the cheine which in no wise either can or must be loosed whilst that they seuer their calling and iustification yea and Faith too and good works from predestination and glorification As though God did glorifie them whome he did predestinate before hee called and iustified them yea and before they can beleue and shew their quick and liuely faith by workes Contrariwise let vs learn what our duetie is If any be elect to eternal life they also are predestinate to the meanes
in vs by that spirit of sanctification whereby wee are renewed vvhich hee hath giuen vs. CHAP. 4. CH. TO return again to that which was before mentioned shall we beleeue all that say they haue the spirite Ioh. 1. Dearely beloued beleeue not euery spirit vz. doctrines which men bragging of the spirit do teach but try the spirits vvhether they be of God for many false prophets are gone out into the vvorld Ch. Howe may we discerne of spirits Ioh. 2. Hereby shall vve knowe the spirite of God euery spirit doctrin vvhich confesseth that Iesus Christ the Messias is come in the flesh is made true man this being the substance of the Gospell is of God 3. And euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist of vvhom ye haue hard how that he shal come now alredy is in the world Ch. We fear because these fals spirits ar of gret power to perswade seduce many Ioh. 4. Little Children ye are of God and haue ouercome them for greater is he that is in you Gods spirit then he that is in the vvorld the spirit of Sathan Ch. But the doctrine of these men is of great account and hath many followers in the world ours hath but few which imbrace it Ioh. 5. They are of this vvorld therefore speak they of this vvorld and this vvorlde vz. Ignorant and vngodly men heareth them 6. We are of God hee vvhich knoweth God heareth vs he vvhich is not of God heareth vs not Hereby knovve vve the spirit of truth and the spirit of error namely by the liking and applause of the world Ch. Howe may we preserue our selues against these seducers Ioh. 7. Beloued let vs loue one another for loue commeth of God euery one that loueth is born of God and knoweth God by a special knowledg whereby they are assured that God the father of Christ is their father Christ their redemer the holy ghost their sanctifier 8. He that loueth not knoweth not God for God is loue vz. whollie bent to shew his loue and compassion to his people For a proofe of this 9. Herein was that loue of God made manifest among vs because God sent that his only begottē son into the world that we might liue through him 10. Herein is that loue not that we loued God but that he loued vs sent his sonne to be a reconciliation for our sinnes Ch. What of all this Ioh. 11. Beloued if God so loued vs we ought also one to loue another Ch. How can God manifest his loue to vs he being a spirite and inuisible Io. 12. No man hath seene God at any time neuerthelesse if vve loue one another this is a signe that God dwelleth in vs and his loue is perfect in vs vz. that loue wherewith he loueth is throughlie made manifest towards vs by our loue as the light of the Moone shining on vs argueth the light of the sun shining vpō the moon of whom as frō a fountain the moone takes her light Ch. How may we know that God dwelleth in vs Ioh. 13. Hereby do we know that wee dwell in him and he in vs because hee hath giuen vs of his spirite Ch. What other signe haue you of Gods dwelling in vs Ioh. 14. Wee haue seene and do testifie that the father sent that sonne to be the Sauiour of the vvorld 15. Whosoeuer confesseth in faith and loue that Iesus is the sonne of God in him dwelleth God and he in God Ch. The Diuell will confesse Christ. Ioh. 16. And wee which is more haue known beleued the loue which God hath in vs Ch. Declare how our loue should be a signe of God his dwelling in vs. Ioh. God is loue therfore he that dwelleth in loue dwelleth in God and God in him Ch. God is loue we graunt but howe may we knowe that God is loue to vs. Io. 17. Hereby is that loue perfect vz. fully made manifest in vs that vvee may haue boldnes to stand before him without fear in the day of iudgement for euen as he is so are vve in the vvorld not in equalitie but in conformitie of holines As may appeare by the contrary 18. there is no feare in loue vz. when a man is assured of Gods loue to him hee doeth not distrust nor seruile feare him in respect of his sinnes but perfect loue casteth out feare for feare hath painfulnesse checkings and torments of conscience and hee that feareth is not perfecte in loue Ch. What other sign is there that God is loue to vs Io. 19. We loue him because he loued vs first As when a man warmes him the heate of his body is because the fire is first hote Ch If this be so then they which loue not their brethrē loued of God in Christ seeing al generally say they loue God Ioh. 20 If any man say I loue God and hate his brother he is a lyer for hovv can he that loueth not his brother vvhome he hath seene loue God vvhom he hath not seene 21. And this commandement haue we of him that hee that loueth God should loue his brother also CHAP. 5. 1. WHosoeuer beleeueth that Iesus is that Christ true Messias is born of god euery one that loueth him which did beget vz. God the Father loueth him also vvhich is begotten of him the Child of God a true Christian. Ch. This being manifest that they ar hypocrits which say they loue God yet shew no loue to their brethren teach vs howe wee may knowe that wee loue our brethren Ioh. 2. In this we know that we loue the children of God when wee loue God and keepe his commandements that is indeuour to keep the beginning of the action being put for the whole 3. For this is the loue of God the duty of loue to God that we keepe his commandements Ch. But no man can keepe the lawe Ioh. His commandements are not burdenous to them that are in Christ and are freed from the curse of the lawe which makes the law grieuous and are also guided by his holy spirit And this is apparant 4. for al that is borne of God ouercommeth the vvorld Sathan with all corruptions and workes of darknes Ch. By what meanes Ioh. And this is the victorie vvhich hath ouercome the vvorld euen our faith which is the instrument and hand whereby we lay hold on him that he in vs and so wee by him might ouercome the world 5. Who is this that ouercommeth this vvorlde but hee vvhich beleeueth that Iesus is that Son of God Ch. How may we be resolued that Iesus of Nazaret the sonne of Marie was the sonne of God and the Messias hee came but basely into the world Ioh. 6. This is that Iesus Christ vvhich came by vvater sanctification signified by the legall washings and blood imputation of Christs righteousnes or the sprinkling of his blood
not by water only but by water and blood becaus Christ worketh both iustification sanctification together it is that spirit a mans owne conscience inwardly purified that beareth witnes for that spirit is trueth that is that the testimonie of the spirit of adoption certifying vs that we ar the sons of God is true 7. For that I may speak it more plainly there ar three vvhich beare record in heauen the father the vvord the Son and the holy Ghost and these three are one namly in testimonie 8. And there are three which beare record in earth the Spirit and the vvater and blood and these three agree in one Ch. How shew you that these witnesses be autenticall and to be beleeued Ioh. 9. If vve receiue the vvitnes of men the witnes of God is greater for this is the witnes of God vz. that was said to come from heuen vvhich he testified of his son Again 10. he that beleeueth in that sonne of God hath the vvitnes in himselfe the peace of conscience which he may feel in himself And further he that beleueth not God maketh him a lyer because he beleeued not the recorde that God vvitnessed of his sonne Ch. What is the effecte of that which these witnesses testifie Ioh. 11. And this is that record to wit that God hath giuen vnto vs eternall life this life is in his son 12. He which hath the son hath life he which hath not the son of god hath not life And to conclude 13. These things haue I written vnto you that beleeue in the name of the son of God that ye may know that yee haue life eternal that ye may beleeue vz. increase in faith in the name of that sonne of God Ch. How can we haue life eternal now that are so miserable and so ful of wants Ioh. 14. And this is that assurance that wee haue in him that if we ask any thing according to his will he heareth vs. Ch. How may we know that God granteth our praiers made acording to his wil Ioh. 15. If vve know that he heareth that is as it were to giue an eare to our praiers vvhatsoeuer vve ask we knowe that vvee haue the petitions vvhich vvee haue desired of him though the things that we asked be not giuen vs in that measure maner and time in which we asked them Ch. Let vs heare an example of those things which God wil grant whē we pray Io. 16. If a man see his brother sin a sin that is not vnto death that is which may be pardoned let him ask pardon in his behalfe and he shal giue him life for them that sinne not vnto death there is a sinne vnto death after which necessarilie damnation followeth as the sinne against the holy Ghost I say not that thou shouldest pray for it Ch. But is not euery sinne a sinne to death Ioh. 17. All vnrighteousnes is sinne and therefore deserueth death but there is a sinne not vnto death namely that which is pardoned in Christ. Ch. We feare least wee haue committed this sinne which is vnto death Ioh. 18. Wee know that vvhosoeuer is borne of God sinneth not but he that is begotten of god kepeth himselfe and that vvicked one Sathan toucheth him not vz. doth him no violēce or he cannot giue him a deadly wound 19. We know that vve are of God and this whol vvorld lyeth in euill that is in seruitude vnder Sathan and sinne Ch. How shew you that we ar of God Ioh. 20. Wee know that the Sonne of God is come and hath giuen vs a minde to knowe him that is true vve are in him that is true that is in his sonne Iesus Christ this same is that very God and that eternall life Ch. Howe may wee keepe our selfe in God and neuer commit the sin to death Ioh. 21. Litle Children keepe your selues from images whether they be of false Gods or of the true God PSALME 15. Iehoua Dauid DAVID 1. O Iehoua vvho shal dwell as Pilgrims dwel in tents in thy tabernacle the Church millitant vvho shall rest in thy holy mountaine the kingdome of heauen IEHO 2. He that walketh perfectly that is he which leadeth the course of his life vprightly DAV Who is the vpright man IEHO He that worketh righteousnes according to the commandements of the secōd Table and speaketh the truth in his heart as he thinketh his hart tongue agreeing DAV By what notes may this vpright man be knowen and who is he IEHO 3. I. Hee that slandreth not with his tongue II. nor doth hurt to his neighbour III. nor receiueth a fals report against his neighbor IV. 4. In whose eies a vile person an vngodly and vnrighteous man is contemned but hee honoureth them that feare God V. He that hauing sworne to his owne hinderance changeth not VI. 5. He that giueth not his money to Vsury VII neither taketh reward of the innocēt DAV Are these notes vnfallible IEHO 6. He that doth these things shal neuer be moued shall abide in Gods fauour for euer A BRIEFE DISCOVRSE TAKEN OVT OF THE VVRItinges of Hier. Zanchius VVHEREIN THE FOREsaid case of Conscience is disputed and resolued ASSERTION I. Onely the elect and all of them not onely trulie may bee but also are in that time vvhich God hath appointed them in this life indeede assured of their Election to eternall life in Christ and this is done not one vvay but many vvaies WEe say that the elect alone may be and indeed are made sure of their Election that so we may exclude the reprobat hipocrites for considering they are not elected they canne neuer be truelie perswaded that they are elected I say truely because it may come to passe that many in their own thinking shall be predestinate yet in trueth they are not perswaded so for they are deceaued Wee haue an example in temporarie Christians who thinke of themselues that they beleeue in Christ but truelie do not beleeue for their Faith is in hypocrisie and for a time onely Wherefore a true certaine perswasion of Election can neuer befall any of the reprobates because the true perswasion of Heauenly matters commeth of the holy Ghost which neuer perswadeth any false matter Wherefore how can Reprobates bee perswaded that they are elected This considered it is not amisse that wee attribute this perswasion of which wee nowe speake to the elect alone We ad further that al the elect not onely may be but are indeed made sure of their Election Which must be demonstratiuelie confirmed against schoole-men other our aduersaries We say this is done in the time appointed because the Elect before they be called to Christ are neuer sure of their election nay they neuer think of it as appeareth in Paul before hee was called and in others Againe in like maner after they haue bene called yet not presently are made sure of their election but some sooner some latter Lastly we ad that this is
in respect of vs he putteth down another seale saying Let him depart from iniquitie vvhich calleth vpon the name of the Lord For with this marke all the elect are branded They call vpon the name of the Lord and depart from iniquitie seeking after holinesse a good conscience And this is that sealing which is so often mentioned in the Scriptures As when in the Apocalypse it is said that an innumerable multitude was sealed to the Lord. For like as the Father sealed Iesus Christ as he was man and Mediatour so also the rest of his children he hath sealed and doth daylie seale with sure notes and seales to distinguish them from other men and the children of this age For God is said to haue annointed vs and sealed vs and giuen vs the earnest of his Spirit in our hearts And againe to haue sealed vs with the holie Spirit of promise and that to the day of redēption As it is easie to discerne a right seale from a counterfeit so the true soules of God by the sealing of the Spirit are distinguished from Hypocrits and lawfull children from bastards It remaineth that wee shoulde declare some effects of predestination by which as by marks and seales the elect may bee discerned from Reprobats The first effect of predestination is Christ himselfe as he is a Mediatour and a Sauiour dwelling in our hearts by his holie Spirite For as we are elected in him and by him redeemed so by the sprinkling of his blood wee are cleansed and sealed and by his dwelling in vs quickned for he is our life and that eternall and therfore we are seuered frō Reprobates which alwaies remaine in death as in the holie Scriptures we are taught We say that this is the first effect of Predestination because we can enjoy none of the gifts of God either of election vocation or justification except in Christ and by Christ For he hath powred out all the effectes of Predestination into vs. In that therefore euery elect faithfull man feeleth Christ to dwell in him and to quicken him he hath a seale in himselfe by which he may knowe that he was elected to euerlasting life in the same Christ A part and beginning of which life is this spirituall life by which wee now liue to God And as euerie man knoweth himself to be the sonne of God in Christ because he calleth vpon God from his heart as a Father So he may conclude that he is predestinated to be the sonne of God for Christs cause And that by this first note the faithfull may know that they are elect to eternall life the Apostle sheweth knovv ye not saith he your selues that Iesus Christ is in you except ye be Reprobates And no doubt a type of this kinde of sealing was that sealng whiche was done in Aegypt by the blood of the Lambe namely when the houses of the Israelites were sprinkled with this blood that they might be discerned from the houses of the Aegyptians and so bee passed ouer vntouched of the Angell And by Christe as by the chiefe effect yea and the cause to of all the effectes which followe all other effects of predestination are put into vs and we are sealed with them The Apostle nameth three principals our calling to wit effectuall our justification and glorification This third effect we shall obtaine in the life to come the two first in this life And to these two may very well be referred all other which we receiue in this life by Christ with the effectuall calling wee joyn a sound hearing of the word of God and the vnderstanding of it accompanied with great and constant delight and joy faith also and a true knowledge of the Deitie humanitie and office of Christ. Vnto iustification wee refer a perswasion of the remission of our sins by Christ for by this we are iustified and regeneration too or sanctification and renouation of life a good conscience loue not faigned a pure hart and cleane patience in aduersitie and boasting in tribulation all good workes and fruits of the spirit ad hereunto the crosse it selfe which wee beare for the trueth of the Gospel wherefore whosoeuer feeleth that he is effectually called that hee doth willingly heare the worde that he doth beleeue the Gospell that he is sure of the remission of his sinnes that hee burneth with true loue to his neighbour that he is bent to euerie good work he cannot but must needes be perswaded of his election for God onely doth communicate these vnto the Elect. Therefore it is plaine that the elect are confirmed in the assurance of their election by the effectes of predestination and that there is a threefold way by which God reuealeth to euery man his predestination But if any shal take an occasion the rather of doubting of his election then of confirming himselfe in it of that which hath bin spoken as concerning the fruits of the Spirit and the effects of predestination and that peraduenture because hee can feele in himselfe few and verie weake fruites of regeneration and election yet let him not bee discouraged neither let him doubt of his election but let him vnderset himselfe with these props First of all if euer he truelie felt in himselfe that testimonie of the Spirite which before I mentioned namelie that he is the sonn of God let him know vndoubtedlie that he is such a one and therfore elected to eternall life For the holie Ghost neuer beareth record or perswadeth a man of that which is false for he is the spirite of truth And they are not the sonnes of God except they haue bene predestinate as the Apostle saith to adoption by Christ And none that is the sonne of God and a man elected can be made a reprobate and the childe of the Deuill Therefore albeit he feele in himselfe both fewe and feeble effects of regeneratiō yet let him not doubt of his election otherwise he shall disgrace the testimonie which he hath receiued of the holie Ghost yea and that to which as yet he enjoyeth although peraduenture by reason that his mind is troubled by euill affections that testimonie of the holie Spirite can scarse be heard in him For the true testimonie of our adoption by the holy Ghost being once giuen vnto our spirit lasteth for euer although it is other whiles heard more plainlie and at other times is more slenderly and scarce perceiued But how say you may I know whether that testimonie doth proceed frō the holie Ghost and therfore whether it be a true and certain testimonie I answer first by the perswasion secondly by the maner of the perswasion lastlie by the effects of this testimonie and perswasion For the first the holy Ghost doeth not simplie say it but doth perswade with vs that we are the sonnes of God and no flesh can doe this Againe he perswades vs by reasons drawne not from our works or from anie worthines in vs but