ASSERTION. I.

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 [Page 30] 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,1. Cor. 2.10 Math. 11.27 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 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 [Page 31] 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:1. Cor. 2.16. 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?Rom. 12.34. The elect by the testi­monie of the holy Ghost, are made sure of their ele­ction. 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 [Page 32] 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,ch. 19.13 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 [Page 33] 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,1. Cor. 2.10▪ 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.Ioh. 16.13. 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 [Page 34] 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,Rom. 8.15 Gal. 4.6. 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,Rom. 8 9 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 [Page 35] 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 [Page 36] 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.

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.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 doeth declare to any, out­wardlie, in priuate and speciall maner, and that in expresse wordes, his election: but the general word of the Gospel, by which Christ calleth all them, which beleeue in him, elect, both by himselfe, and by his A­postles, as in the new Testament, euerie where is most manifest. For, although in particular propositions he say not to thee, or to him particularlie, thou art elect to e­ternall life: yet, by means of generall pro­positions, he doeth aswell conclude in the heart of euerie one that beleeueth, that he is elected; as any man shall be able to conclude vnto particular men, that euery one of them is a liuing creature, indewed with reason, by this general proposition: Euerie man is a reasonable creature, indued vvith reason: the Assumption beeing sup­pressed. Therefore, after this maner dea­leth God. He hath chosen all, and euerie seuerall man, whom he was to indew with Faith, to haue the euerlasting inheritance▪

[Page 37]Furthermore, he publisheth it to al the Elect, by the Apostles, in this general pro­position, that all the faithful are elect to eter­nall life: the That, wher­by a man applies the general promise to himselfe.assumption is concealed in the word of God. But when he giueth vs faith, he maketh euerie one of vs, to make an assumption by himselfe in his minde: but I am of the faithfull: for I finde in my selfe, that I trulie beleeue in Christ. There­fore, who is it that maketh this conclusi­on for thee, that thou art predestinat to euerlasting life? euen God himselfe: the proposition being taken forth of the gos­pell, & the assumption proceedeth of the gift of faith. But that indeed, by which we properlie attaine to the knowledge of the matter, conteined in the conclusion, is the midle tearme; as they call it. Wherefore, it is manifest, that God, by the worde of his Gospel, wher he saith, that al the faithfull ar elect: doth reueale to euerie faithfull man, his owne predestination. Onelie this one thing is to be required, that the faithfull man, hearing the vniuersall propositions, in his mind should make an assumption; But I am faithfull, by the gifte and grace of God. And is not God said to haue re­uealed to euery man, his speciall maledi­ction, in this generall proposition, Cursed is euerie one, that doth not continue in al things [Page 38] that are vvritten in this book: Deut. 27.26 althogh he say to no man specially, thou art accursed: for euery one doth mak this assūptiō, that he is accursed: because he knoweth most cer­tēly, that he doth not cōtinue in al things that are written in the book of the Lawe. Therfore, the schoolmen ar deceiued, whē they say, it maybe, that euery man may be sure of his election: namelie, if God, which is able, will reueale it to him: yet, that hee doth onlie reueale it to a very few, as the Apostles: for God (as hath bene proued & declared) euen by his worde, in generall propositions, doth reueale to euerie man his predestination: For, what can be more certaine, than this demonstration? Who­soeuer doe truelie beleeue in Christ, they are elect to eternall life in Christ: but I truelie beleeue in Christ: therefore I am e­lected. But some make an exception, and say, that this were a demonstration, and that most certaine and euident, if a man might be able to knowe, that he were in­dewed with true faith in Christ: but here lieth all the difficultie. For many thinke that they trulie beleeue in Christ, whereas neuertheles, their faith is hypocritall and tēporary, as appeareth by the Euangelists.

Ansvver. We graunt, that they which beleeue by such a faith, which is in hypo­crisie▪ and only lasteth for a time▪ that they [Page 39] are deceiued, whilst they thinke, that they doe trulie beleeue, and yet do not indeed:They which do trulie be­leeue, know that they beleeue. for they are like them, which dream that they are Kings, when as they are very beg­gers: but we say, that they which beleeue by a true faith, doe knowe, whether they trulie beleeue or no: and they are not de­ceiued, when they say, and think that they trulie beleeue. For, they are like vnto thē, which handeling a pretious stone, by rea­son that they are indued with sense, know and say, that they handle it. And if no man might certainly know, whether he belee­ued truly or not, why doeth the Apostle say, Trie your selues, 2. Cor. 13.65 vvhether you bee in the faith? And if it be so, no man can euer cer­tainlie know, whether he be justified, con­sidering that they onlie, which trulie be­leeue, can be justified. And if a man, gi­uing credit to another mans words, doth certainly knowe, that he beleeueth him, how much more doeth he know it, which being indued with true faith by the holy Ghost, beleeueth the Gospell? In a word, godlie Writers haue prooued against School-men, that they, which are in­dued with true faith in Christ, cannot bee ignorant of it. But (say they) no man is certaine of his perseuerance in faith: And therefore, out of this vniuersall propositi­on, [Page 40] He vvhich beleeueth, namelie, vvith a true and constant faith, is elected to life: no man can conclude that he is elected, by reason, that albeit hee may knowe, that hee is indued with true faith, yet he cannot tel, whether it shal be perpetuall. This collection is ab­surde: & the learned haue fully prooued, that true faith is perpetual. And therfore, they which certainly know, that they be­leeue in a true faith, are also certaine, that the same their true faith, shall neuer perish in this world: partlie, for the promise of God,Ier. 32.40. I vvill put my feare into their hearts, that they may neuer depart from me: and partlie for the prayer of Christ, I haue praied for thee, Peter, Luk. 22.33 that thy faith doe not faile. Seeing it is so, it is very certain, that God by his word, in which generallie he saith, that all the faithfull are elect, doeth reueale to euerie man his election: cōsidering that the pro­position taken out of the Gospell, is most certaine: and euerie faithfull man may as­sume to himselfe, that he is indewed with true faith in Christ.

Vers. 3. By the ef­fects of pre­destination, a man may gather his predestina­tion.The third way, by which God reueleth to euery one of vs his predestination, is by the effects of predestination, as wel in­ward in vs, as outward: by which, as by certaine markes imprinted in vs, he doeth seale vs to himselfe in Christ: and doth so [Page 41] seale vs, that if we shall giue diligent heed, we may thereby euidently perceaue, that we are set apart from the common sort of men, which is often called by the name of the world: that we are foreknowen for his sonnes, and loued in Christ, and predesti­nated to eternall life; yea, and that we ap­pertaine no longer to the world, but to that Citie which is aboue, that hath his foundation as the Apostle saith.Heb. 11.12. And wee haue a two fold reason of this argument: one, because these effectes (of which wee speake, and which we will afterward han­dle) God worketh not in any, but his elect as also afterward wee will shewe. There­fore, by right a man may, by a true feeling and experience of these effects in himself, be assured of his particular election, and predestination, to haue fellowshippe with 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,The effectes of predesti­nation which are in vs, are like seals imprin­ting the i­mage of Gods electi- in vs. 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 [Page 40] [...] [Page 41] [...] [Page 42] 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 [Page 43] 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,Ioh. 10.14 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 [Page 44] them for his, in his eternall Predestina­tion: And by giuing vnto them this his wisdome,Col. 4.9. 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:1▪ Ioh 4.10. 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,1. Iohn. 4.7. Rom. 5.5. 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 [Page 45] 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, [Page 46] 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,Ephes. 1.4 Rom. 8.30. 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. [Page 47] Againe, he saith in another place, The foundation standeth sure, 2. Tim. 2.19. hauing this seale (in respect of God) the Lord knovveth vvho are his. Now, 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,Apoc. 2.3 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,Ioh. 6.27. to distin­guish them from other men,2. Cor. 1.21. 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,Eph. 1.13. & 4.30. 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 [Page 48] some effects of predestination:The chiefe effects of predestina­tion, by which the elect ar dis­cerned from the Reprobate. 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 [Page 49] 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, 2. Cor. 13.5. 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,Rom. 8.30 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. [Page 50] 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,The weak­nes of our faith, as tou­ching our e­ternal election, by what staies it may be held vp. 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 [Page 51] 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 [Page 52] 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,How a man may knowe, whether the testimonie, which is gi­uen of the Spirit, be of of the spirit or not. 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 from the alone good­nes of God the Father, and grace of christ. In this manner the Deuill will neuer per­swade any. Lastlie, the perswasion of the holy ghost is ful of power; for, they which are perswaded, that they are the sonnes of God, cannot, but needs must call him Ab­ba, Father, and in regarde of loue to him, doe hate sin, and whatsoeuer is disagree­ing to his will: and on the contrarie, they haue a sound and a hartie desire to do his will. If at anie time thou hast felt in thy selfe any such testimonie, perswade thy selfe, it was the testimonie of the holie Ghost: and that very true & certain to: & [Page 53] therfore, that thou art the child of God, & predestinate to eternal life. This is the first proppe, by which wee must vnderset that weake beleefe we haue, of our certain ele­ction to eternal life. Again, hold this with­out wauering, whosoeuer thou art, that art tempted to doubt of thy election: e­uen as nothing is required at our handes to worke our election, (for God chose vs of his onlie meer goodnes) so that we may trulie know, whether we bee elect or not; this one thing shall be sufficient; namelie, if we shal attain to the certain knowledge of this, that we are in Christ, and parta­kers of him: for, he that is nowe ingrafted into Christ, & is justified, it cannot be, but that he was elected in Christ, before the foundation of the worlde. And that wee may be in Christ, Faith is both required, and is sufficient; not perfect faith, but true faith, though it be so litle, that it be like a graine of mustarde seed, and feeble, like a young borne babe, and that sore diseased to. Now, that faith, which is a liuelie and a true faith, lasteth alwaies, as hath bene before declared, neither can it at any time altogether faile. And so it commeth to passe, that they which once haue ben tru­ly ingrafted into Christ, remaine alwaies & continue in him, according to that say­ing. [Page 54] All that my father giueth me, shall come to me: & he which commeth vnto me, I wil not cast forth. This is true, no doubt, that look how much the faith is more perfect, so much the greater power it hath, to knit vs more to Christ: and therefore, we must alwayes endeuour to increase in Faith. Yet for all that, this is most certaine; one litle sparke of true faith, is sufficient to ingraft vs into Christ. And for that cause, we must in no wise doubt of our ingrafting into Christ, and of our election to; by reason of the weaknesse of Faith, and of the small and slender fruits it bringeth out.

But how shal I certainly know (say you) whether my Faith be a true & liuely Faith or not?Whereby a man may knowe whether his faith be a true faith or not. Out of the same groundes, from whence the testimonie of our adoption is perceiued. First of all, if you shall trulie feele, that you are perswaded of the truth of the Gospell; yea, and that all your sins are pardoned you for Christ, and you re­ceiued to fauour. Againe; if you see that this perswasion is grounded, not vpon a­ny merits of yours, but on the sole good­nesse of God, and grace of Christ.

Lastly, if you feele such a confidence to approch vnto, and call vpon the Father, & such a loue towards him, and his son Iesus Christ, that ye do hate and detest whatso­euer [Page 55] is against his glorie, (as all sinne) and on the contrarie, bee caried away with a desire to doe those things, which serue for the aduancing of his glorie: and therfore, that you loue all those, which desire and seeke the same, as the brethren & friendes of Christ. For these be the effectes, which can neuer be seuered from true Faith. And this is the disposition of true faith: there­fore, as long as thou feelest these effects in thy selfe, albeit, verie slender, and greatlie languishing: yet assure thy selfe, thou art indewed with true Faith, although it bee weake, and therefore thou art in Christ; yea, and in Christ elected to. Wherefore, thou must not doubt of thy saluation and election, by reason of thy daylie slips, pro­ceeding from thy weaknesse of Faith, no, not for haynous crimes; like as neither Dauid, for his adulterie and murther, nor Peter for his threefold deniall, did dispair of their election: which appeareth, in that being plunged in the verie gulfes of their temptations, they held fast their Faith, as an anchor, and called vppon God, This is the second propp. Lastlie, in no wise wee must forget; namelie, that our election is certaine, and immutable: and therefore, as it is done without respect of any works of ours, so in like sort, it can neuer be chā ­ged [Page 56] by any of our euill deserts. For as it is first proceded from the only free purpose of God, so it is grounded thereon. True it is, we prouoke Gods wrath against vs by our sins, and neither wil God let them e­scape vnpunished, but hee chastiseth vs by diuers, both inward & outward scourges; as may appeare in Dauid aboue all other: Yet for al that, it is his good pleasure, that for his goodnes sake and trueth, for the obediēce of Christ, that his purpose shuld remaine sure, and our election. So it com­meth to passe, that he giueth vs repentāce anew, to raise vs vp, & to receiue vs to fa­uour. Therfore, although for the present, thou feelest thy selfe to be of weake faith, and to haue fallen to diuers sinnes: Yet, whereas heretofore, thou hast had many and euident testimonies of thy election, as the testimony of the holie Ghost, and the testimonie taken from Faith, & the effects of Faith: at this present assuredlie thou canst not doubt of thy electiō, for thy sins committed, but thou shalt much derogate from this free election, and also from the testimonies of thy election heretofore in­joyed; yea, & those which yet thou enjoy­est. For, if thy sinnes displease thee, & thou desirest to liue without blame, onely for that thy sins displease thee; why, now thou [Page 57] hast a new testimonie of thy election: For, such repentance as this is, is onely proper vnto the elect. Therefore, by these three proppes we must vphold our faith, as tou­ching euerie ones particular election. And thus much as concerning the certaintie, with the which euerie man must bee per­swaded, that he is elected in Christ to eter­nal life, before the foūdation of the world.

ASSERTION. II.

WEe must mark the end to which we are predestinate,The ende of our prede­stination. & to which we say, that one day wee shal be brought: for there is a double end of our election: the one concerneth the elect themselues, namely their glori­fication, or their eternall life and glorie in heauen. Of which is spoken Rom. 8. 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 [Page 58] 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,The means to which we are pre­destinate how manie they bee. by which the elect are brought vnto this end: and therefore to which meanes we hold, that al are pre­destinate, whosoeuer are predestinate to [Page 59] 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. [Page 60] 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, Eph. 2.20 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.

I Therefore the first gift of God (that we may briefly consider the effectes of prede­stination) prepared for all the elect,The first be­nefit of god, predestna­ting vs, is Christ. 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, [Page 61] 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,Eph. 1.4. &c. (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, [Page 62] 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 II second benefit of God, and effect of our predesti­nation, is our effectual calling to Christ: and to his Gospell, 2. Tim. 1.5 Rom. 8.30 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.Iohn. 8.47 Thence it is that Christ saith, who is of God (saith he) namely, by election and effe­ctuall [Page 63] calling, heareth the word of God, very willingly, and from his heart and that cō ­tinually: 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:Rom. 1.7. 1. Cor. 1.2 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 II be peculiar vnto the elect;Tit. 1.1 Heb. 11.6 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,1. Cor. 7.25. when he saith, that he had obtained mercie (name­ly, in Gods eternal predestination) that he [Page 64] 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, IIII 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,Rom. 8.30 Eph. 1.4. & 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 V 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, [Page 65] 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,Eph. 1.4.5 Iohn. 3.6 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, & VI 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,Rom. 8.1 & 5. 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 [Page 66] 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.Psal. 45 8. 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,psa. 119.113 & 40.9. & 101.3 & 26 5. 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.Rom. 7.22. 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, VII 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 [Page 67] 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,1. Ioh. 3 7. 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,Eph. 2.10. that we were created in Christ to good works, [Page 68] which God hath prepared, that we might walk in them. To this purpose, serueth that which the Apostle deliuereth of loue, not vnfaigned, Eph. 1.4. 1, Tim. 1.19. 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,Tit 1.15. 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,2. Pet. 1.10 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 [Page 69] war against vs: & therwithal it cōmeth 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,VIII 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.Rom. 8.29 Gal. 4.6. Psal. 50.15. And God biddeth vs call vpon him in the day of tri­bulation, promising to heare vs. From these proceedeth the ninth effect of predesti­nation:IX 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 [Page 70] I am, vvho shal deliuer me from the bodie of this death? Rom. 7.27 phil. 1.23▪ And againe, I desire to be dissolued, and to be with Christ.

From this ninth effect, proceedeth the tenth: X 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,2. Tim. 4. 8 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,Apoc. 22.17.20 and Christ himselfe hath taught vs to pray;Mat. 6.10 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, Psal. 50.15 and I vvill XI heare thee: Thence appeareth the eleueth ef­fect of predestination, Rom. 5.3▪ & 8.28 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 [Page 71] be made conquerers, & are assured of the victo­rie, and of the crowne: which assurance also is an XII 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,Rom. 8.31 Mat. 24.24. who can be against vs? Therefore our Lord Ie­sus techeth, that the elec [...] [...]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,XIII 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,Ier. 32.4 [...] 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, [Page 72] 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,The vse of this doctrin. 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.1. Cor. 7.25. 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,Eph. 1.4.2 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,Tit▪ 2.11. 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 [Page 73] 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 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 [Page 74] 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 repētance, 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 [Page 75] 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,Ioh. 3.3. 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 mu [...] needes perish: as on the cōtrary, 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.