A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

Assertion. I.

Onely the elect, and all of them: not onely truely may bee, but also are in that time which god hath appointed them in this life, indeed assured of their Election to eternal life in Christ: and this is done not one way, but many waies.

WEe say that the Elect alone may bee, and indeede are made sure of their election: that so wee may exclude the reprobate hy∣pocrites: for considering they are not elected, they can ne∣uer be truely perswaded that they are elected. I say truely: because it may come to passe that many in their owne thinking shall be predestinate: yet in trueth they are not perswaded so: for they are deceiued. We haue an example in temporarie Christians, who thinke of thēselues that they beleeue in Christ, but truely doe not beleeue:* 1.1 for their faith is in hypocrisie: and for a time one∣ly. Wherefore a true and 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 be perswaded that they are elected? This cōsidered, it is not a∣misse, that we attribute this perswasion (of which we now speake) to the elect alone. Wee adde further, that all the elect, not onely may bee, but are indeed made sure of their Election: which must bee demonstratiuely confirmed against Schoole-men, and other our aduersaries. Wee 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 thinke of it; as appeareth in Paul before hee was called, and in others. Againe in like manner after they haue beene cal∣led; yet not presently are made sure of their election: but some sooner, some

later. Lastly wee adde, that this is done many waies, what they are, (if not perfectly, yet in part I will afterward shewe.) Nowe let vs come to the matter.

* 1.2The Schoolemen demaund whether a man may be made sure of his Ele∣ction? And they determine that a man cannot, except it be by diuine reuelati∣on: because Predestination is in God, and not in vs. And no man knoweth the things of God, but the spirit of God: as no man knoweth the things of man, but the spirit of man which is in him. Againe, who knoweth the minde of the Lord? therefore (say they) some speciall reuelation is needfull: if any desire to be certified, either of his owne or of any other mans predestination, their say∣ings are not simplie to be disliked: but in that meaning, in which they vnder∣stand them, they are no waie to be approoued. For they take a special reuela∣tion to be this, if God shall signifie and say expresly to any: either by some Angel outwardly, or by his spirit inwardly, that he is predestinate to life: after which sort, they hold that Paul and a fewe other Saints had their predestinati∣on reuealed to them. So they conclude that, because euerie man hath not his election reuealed to him after this manner, that all men cannot bee assured of their election. But they are deceiued; for God, not onely by this one man∣ner which they speake of, doth reueale his will and his counsels; but by ma∣ny: for God reuealeth things, either by the inward inspiration of his spirit, or outwardly by his word: or both inwardly and outwardly by inward and out∣ward effects. By his spirit he did inspire his Prophets, and open many things to come. And Christ said to his Apostles, as concerning the holy Ghost:* 1.3 Hee shall lead you into all trueth. By his word hee spake vnto the prophets, and in like manner, by his word he teacheth vs his will. Also by diuers effects, he de∣clareth either his mercie or his iustice: as it is knowne. The same must bee thought of the reuealing of his election: to wit, that God reuealeth the same to the elect, by the holy Ghost, by the word, and by the most certaine effects of predestination.

The first testimonie, by which God assureth vs of our election, is the in∣ward testimonie of the spirit, of which the Apostle saith: The spirit (of God) te∣stifieth vnto our spirits, that we are the children of God. Nowe what is it to be the sonne of God, but first of all to be predestinated to be the child of God by a∣doption: and then to be made actually the sonne of God by faith: & lastly by the same spirit also to be regenerate as Gods children are, & to put on the na∣ture of the sonne of God, or rather the son of God himselfe, as the Apostle speaketh. Therefore the holy Ghost, whilest he inwardly beareth record vnto our spirits, that is, to our minds being inlightened by his light, that we are the sons of God, most plainely reuealeth that we were predestinate from all eter∣nitie to adoption: for men are not made the sonnes of God by faith, nor re∣generate to be the sons of God, nor put on Christ; except they be first of all predestinated to adoption. And there can be nothing more certaine then this testimonie: for who better knoweth the things o•• god, his counsels & decrees, then the spirit of God,* 1.4 which searcheth all things, yea the deepe things of god: therefore he can most truly reueale vnto euery one of vs the certaintie of our election.* 1.5 And he cannot deceiue vs in reuealing it: for he is the spirit of trueth

which can neither deceiue nor be deceiued. If an angel from heauen should be sent to thee, as he was sent to Marie, and as he spake vnto the fathers, & should tel thee in the name of God, that thou wert elected to life euerlasting: wouldst not thou say that thou couldst not then doubt any longer of thy election? But so much the more certaine is the testimony of the spirit, which beareth record to our spirit, that we are the sonnes of god: by how much the holy ghost doth more know the things of God then any angel: and can lesse deceiue then an angel. And so much the more sure is this testimonie, considering it is not kept in the bodily eares, where it might soone vanish away, but in our minde and spirit: because the spirit beareth record to our spirit. And further, that the ho∣ly Ghost neuer departeth from our spirit, but dwelleth in vs, abideth in vs, speaketh in vs,* 1.6 sheweth forth his power in vs, prayeth in vs. Therefore the A∣postle saith, that we haue receiued the spirit of adoption, by which we crie Ab∣ba, father: as though he should say, this testimonie of the spirit is altogither so sure, by which he beareth vs record that we are the sonnes of God: that pre∣sently without doubting, we can call vpon God, and crie, Abba, Father. And all the elect haue this testimonie, being made the sonnes of God by faith, and being renued by the holy ghost:* 1.7 and ingraffed into Christ. For so the Apostle speaketh, if any man haue not the spirit of Christ, he is not his: therefore, who∣soeuer is Christs, and is ingraffed into Christ, it is necessarie hee should haue the spirit of God. And whosoeuer haue receiued and doe inioy the spirit of Christ; to their mindes the same spirit beareth recorde, that they are the sonnes of God, and maketh them to crie Abba, Father. And it is cer∣taine, that no man is renued by the holy Ghost, which is not perswaded that God is his most mercifull and most louing father: and therefore can call vp∣on him as a father. Therefore although all men in that they are assured by the certaintie of f••ith, that God is their Father, and they are his sonnes, do not thereby argue and conclude that they are elected to eternall life; yet all men indeede 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 testimony I will briefly comprise within this Demonstration: Whosoeuer call vpon god and in their hearts crie Abba, Father, they are the sonnes of God: and it is cer∣taine that they thus crie by the spirit of God. And they which are the sonnes of God, are also heires of eternall life, and they haue beene predestinate to a∣doption: therefore it must needes be, that all they which are perswaded, that they are the sonnes 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 hearts, 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 waie,* 1.8 by which God reuealeth to euery man his predestinati∣on, is by his word. I meane not any particular word, by which hee doeth de∣clare to any outwardly in priuate and speciall manner, and that in expresse wordes, his election: but the generall word of the Gospell, by which Christ

calleth all them which beleeue in him, elect, both by himselfe and by his A∣postles, as in the new Testament euery where is most manifest. For although in particular propositions he say not to thee, or to him particularly, Thou art elect to eternall life: yet by meanes of generall propositions, he doeth as well conclude in the heart of euery one that beleeueth, that hee is elected: as any man shall be able to conclude vnto particular men, that euery one of them is a liuing creature indued with reason by this generall proposition: Euery man is a reasonable creature indued with reason: the assumption beeing suppressed. Therefore after this manner dealeth God; He hath chosen all and euery se∣uerall man whome hee was to indue with faith, to haue the euerlasting in∣heritance.

Furthermore, he publisheth it to all the Elect by the Apostles in this gene∣rall proposition, that all the faithfull are elect to eternall life: a 1.9 the assumption is concealed in the word of God. But when he giueth vs faith, he maketh euery 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 truely beleeue in Christ. Therefore who is it that maketh this conclusion for thee, that thou art predestinate to euerla∣sting life? euen God himselfe: the proposition beeing taken forth of the gos∣pell, and the assumption proceedeth of the gift of faith. But that indeede by which we properly attaine to the knowledge of the matter contained in the conclusion, is the middle tearme, as they call it. Wherefore it is manifest, that God by the word of his gospell, where hee saith; that all the faithfull are e∣lect: doth reueale to euery faithfull man his owne predestination. Onely this one thing is to be required, that the faithfull man hearing the vniuersall pro∣popositions, in his mind should make an assumption: But I am faithfull by the gift and grace of God. And is not God said to haue reuealed to euery mā his speciall malediction in this generall proposition, Curs•• ••is euery one that doth not continue in all things that are written in this booke:* 1.10 although he say to no man specially, thou art accursed: for euery one doeth make this assumption, that he is accursed: because he knoweth most certainly that he doth not conti∣nue in all things that are written in the booke of the lawe. Therefore the Schoole-men are deceiued, when they say, it may be that euery man may be sure of his election: namely, if GOD which is able, will reueale it to him: yet; that he doth only reueale it to a very fewe, as the Apostles: for God (as hath bin prooued and declared) euen by his worde, in generall propositions doth reueale to euery man his predestination: for what can be more certaine then this demonstration? Whosoeuer doe truely beleeue in Christ, they are e∣lect to eternall life in Christ: but I truely beleeue in Christ; therefore I am e∣lected. But some make an exception and say, that this were a demonstration, and that most certaine and euident, if a man might bee able to knowe that he were indued with true faith in Christ: but here lieth all the difficultie. For ma∣ny thinke that they truely beleeue in Christ, whereas neuerthelesse their faith is hypocriticall and temporarie: as appeareth by the Euangelists.

* 1.11Answere. We graunt that they which beleeue by such a faith•• which is in hypocrisie & only lasteth for a time; that they are deceiued whilst they think that they doe truely beleeue, and yet doe not indeede: for they are like them

which dreame that they are kings, when as they very beggers: but we say, that they which beleeue by a true faith, doe know whether they truly beleeue or no: and they are not deceiued when they say and thinke that they truly be∣leeue. For they are like vnto them, which handling 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 doth the Apostle say,* 1.12 Trie your selues whether you be in the Faith? And if it be so, no man can euer certenly know, whether he be iustified: considering that they onely which truly beleeue, can be iustified. And if a man giuing credit to an other mans words, doth certēly know that he beleeueth him: how much more doth he know it, which beeing indued with true faith by the holy Ghost, beleeueth the Gospel? In a word, godly writers haue prooued against Schoolemen, that they which are indued with true faith in Christ, can not be ignorant of it. But (say they) no man is certaine of his perseuerance in faith: and therefore out of this vniuersall proposition, He which beleeueth, namely, with a true and constant faith, is elected to life, no man c••n conclude that he is elected, by reason that al∣beit he may know, that he is indued with true faith, yet he can not tell whether it shall be perpetuall. This collection is absurd, and the learned haue fully prooued, that true faith is perpetual. And therfore they which certenly know, that they beleeue in a true faith, are also certaine, that the same their true faith shall neuer perish in this world: partly for the promise of God, I will put my feare into their hearts, that they may neuer depart from me:* 1.13 and partly for the prai∣er of Christ, I haue prayed for thee Peter, that thy faith doe not faile. Seeing it is so, it is very certaine, that God by his word, in which generally he saith, that all the faithfull are elect, doth reueale to euery man his election: considering that the proposition taken out of the Gospel, is most certaine, and euery faithfull man may certainly assume to himselfe, that he is indued with true faith in Christ.

The third way by which God reuealeth to euery one of vs his Predestina∣tion,* 1.14 is by the effects of predestination, as well inward in vs, as outward: by which, as by certaine markes imprinted in vs, he doth seale vs to himselfe in Christ: and doth so seale vs, that if we shall giue diligent heede, we may there∣by euidently perceiue, that we are set apart from the common sort of men, which is often called by the name of the world: that we are foreknowne for his sonnes, and loued in Christ, and predestinated to eternall life; yea, and that we appe••taine no longer to the world, but to that citie which is aboue, that hath his foundation as the Apostle saith.* 1.15 And we haue a twofold reason of this argument: one, because these effects (of which we speake, and which we will afterward handle) God worketh not in any, but in his elect: as also af∣terward we will shew. Therefore by right a man may, by a true feeling and experience of these effects in himselfe, be assured of his particular election and predestination,* 1.16 to haue fellowship with Christ in all his graces. For if pre∣destination (as Augustine witnesseth) be a preparation to the blessings of God, by which most certainely they are made free, whosoeuer are made free; therefore whosoeuer feeleth himselfe freed through these graces of God, may be assured and certified of his predestination. The other reason is, that

these effects are not onely the effects simplie of predestination, but also such effects they are, that may also be seales of it: namely in printing in vs a liuely forme and image of GOD, foreknowing vs, louing vs, electing vs. And therefore, albeit we cannot see the purpose, the foreknowledge, the election and predestination of God as concerning our selues, in God himselfe fore∣knowing, willing, and electing vs: yet wee may beholde in our selues some sure representations of all these imprinted, and euen stamped in vs by the worde: 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 verie 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 vpon vs, and after a sort looketh vs in the face, it doth after such a sort imprint an image of his light in our eies, that wee also in like manner beeing made partakers of his light, may looke a∣gaine vpon the sunne it selfe, and vpon his light: for the light of the sunne and his beames beeing sent downe vpon vs, are bea••en backe and reflected againe towards the sunne. So in like manner the foreknowledge of God, by which he hath and would acknowledge for his from all extremitie, it alwaies resteth in God, and cannot of it selfe be perceiued of vs. But yet whilest God doeth acknowledge vs for his, he doth portrait in vs his elect, a certaine forme and i∣mage of his foreknowledge: by which hee maketh vs, renouncing all other gods, to acknowledge him for our only true God. Thus it commeth to passe, through this true knowledge of God, which he vouchsafeth vs and by which we do acknowledge God for our God and father: we may after a sort behold in God himselfe his foreknowledge, by which he hath foreknowne vs for his fonnes. For first of all, God doth acknowledge vs for his, & then the elect be∣ing made partakers of this his light and knowledge, he causeth vs in like man∣ner to acknowledge him. To this purpose serueth that which our Sauiour Christ saith:* 1.17 first, (saith he) I know my sheep, after he addeth, and againe, I am known of mine. As though he should say, whiles I acknowledge them for my sheepe, I make them by meanes of this my light and knowledge that they al∣so can acknowledge me for their pastor. So the Apostle saith to the Galathi∣ans: when ye shall know God, or rather are known of him: he teacheth there∣fore, that God knew the Galathians, because he had first acknowledged them for his,* 1.18 in his eternall predestination: & by giuing vnto them this his wisdome he made them acknowledge the true God for their God. The same may bee said of the loue of God, by which he loued vs in Christ to euerlasting life, be∣fore the foundatiō of the world: god by louing vs doth print in our hearts the image of his loue, by which we may loue him againe frō our hearts: and as it were by the reflection of the funne beames sent down into our hearts, we may be prouoked to loue againe. For the loue of God to vs being eternall, & cau∣sing eternall life, begetteth in the time appointed a certaine loue in vs, seruing for his eternall glorie. And to his purpose is that of S. Iohn:* 1.19 not that we first lo∣ued God, but because he first loued vs As though he had said, therefore wee loue GOD; because hee first, that is before the foundation of the world louing vs in Christ, by the ingrauing of his loue in our hearts, causeth vs to loue him a∣gaine

as a father. So loue is said, (to wit, that loue by which wee loue God) to be of God: that is, to proceede of the loue of God towards vs. And Paul wri∣teth that the loue of God, (namely, that loue by which he loued vs) to be shed in our hearts by the holy Ghost which is giuen vs: and by this shedding of the loue of God in our hearts, it commeth to passe that loue is also wrought in our hearts towards God. And therefore by that sound loue by which we seele our selues to loue God, we are made to know how great that loue of God is, by which hee loued vs from all eternitie in Christ. And what is that loue else but predestination?

In like manner, election by which he singled vs from the rest of the world in Christ, that we might be holy before him; begets in vs a certain image euen of God himselfe, that is, another election, by which we renouncing all other Gods which are worshipped in the world, make our choice of this our true God Iehouah, to be our god, that he may be alwaies before our eies, he which sanctifieth vs, and the author of our whole saluation. Wherefore through this constant election which is in vs, we perceiue, that the election which is in god, as concerning vs, is firme and sure: not onely as we gather the cause by the ef∣fect, but also as we gather the patterne by the picture: like as by the similitude of the forme of a seale fashioned in waxe, we doe easily vnderstand what is the very forme and fashion of the seale. Therefore it is manifest, that it is the man∣ner of God by the effects of his election & predestination imprinted in vs, to reueale to euery one of vs his own election and predestination: And that two waies, both because there are certaine eff••cts of predestination, and by the ef∣fects, the causes are known: and also because there are certaine liuely types of Gods foreknowledge and election, by which we are sealed vp vnto God.

Now by the imprinting of these formes & types in vs, as the seale is in wax: the very first patterns themselues are knowne what they are.

Furthermore, that there is no man elected to eternall life, which shal not be sealed vp in the time appointed with these markes of Gods election: It is ma∣nifest out of these places of scripture, which treat of election and predestinati∣on. The Apostle teacheth,* 1.20 that we were elected, that wee might be holy and with∣out blame. Also he teacheth, that all they whome God hath predestinated, are likewise called and iustified, and by consequent indued with faith and know∣ledge of God, by which they take him for their father: with loue also, where∣with they loue him as a father: Also with a good will and constant purpose, by which they desire constantly his glorie. Againe, he saith in another place, the foundation standeth sure, hauing this seale (in respect of GOD) the Lord knoweth who are his.* 1.21 Nowe in respect of vs, hee putteth downe another seale, saying: let him depart from iniquitie which 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 and a good conscience.* 1.22 And this is that sealing which is so often mentioned in the scrip∣tures: As when in the Apocalyps it is said, that an innumerable multitude was sealed to the Lord. For, like as the father sealed Iesus Christ as hee was man & Mediator; so also the rest of his children he hath sealed, & doeth daily seale with sure notes and seales to distinguish them from other men, & the childrē

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 again, to haue sealed vs with the ho∣ly spirit of promise, and that to the daie of redemption. As it is easie to dis∣cerne a right seale from a counterfeit, so the true soules of God (by the sealing of the spirit) are distinguished from hypocrits, & lawful children frō bastards.

* 1.23It remaineth, that we should declare some effects of predestination: by which, as by markes and seales, the Elect may be discerned from Reprobates. The first effect of Predestination, is Christ himselfe; as he is a Mediator and a Sauiour, dwelling in our hearts by his holy spirit. For as we are elected in him and by him redeemed; so by the sprinkling of his blood, wee are clensed and sealed: and by his dwelling in vs quickened, (for hee is our life, and that eter∣nall) and therefore wee are seuered from Reprobates which alwaies remaine in death, as in the holy Scriptures we are taught. Wee say that this is the first effect of Predestination, because we can enioy none of the gifts of god, either of election, vocation or iustification, except in Christ, and by Christ: For hee hath poured out all the effects of predestination into vs. In that therefore eue∣rie elect faithfull man feeleth Christ to dwell in him, and to quicken him; hee hath a seale in himselfe, by which he may know that he was elected to euerla∣sting life in the same Christ: A part and beginning of which life, is this spiri∣tuall life, by which we now liue to God. And as euerie man knoweth himselfe to be the sonne of God in Christ, because he calleth vpon God from his heart as a father: he may conclude, that hee 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,* 1.24 Know ye not (saith he) your selues that Iesus Christ is in you, except ye be Reprobates? And no doubt a Type of this kind of sealing, was that sealing which was done in Egypt, 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 Egyptians: and so be passed ouer vntouched of the Angel. And by Christ, as by the chiefe ef∣fect: yea and the cause too of all the effects which followe: all other effects of Predestination are put into vs, and we are sealed with them.* 1.25 The Apostle na∣meth three principals, our calling, (to wit effectuall) our iustification and glo∣rification. This third effect, we shall obtaine in the life to come, the two first in this life. And to these two may verie well be referred all other, which we re∣ceiue in this life by Christ, with the effectuall, we ioyne a sound hearing of the word of God, and the vnderstanding of it, accompanied with great and con∣stant delight and ioie: faith also and a true knowledge of the deitie, humanitie, and office of Christ. Vnto iustification, we referre a perswasion of the remissi∣on of our sinnes 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 heart and cleane, patience in aduersitie, and boasting in tribulation, all good works and fruits of the spirit: adde herevnto the crosse it selfe, which we beare for the trueth of the gospel; wherefore, whosoeuer feeleth that hee is ef∣fectually called, that hee doth willingly heare the word, that hee doth beleeue the gospell, that he is sure of the remission of his sinnes, that hee burneth with true loue to his neighbour, that hee is bent to euery good worke: hee cannot

but must needes bee perswaded of his election: for God onely doeth com∣municate these vnto the elect. Therefore it is plaine, that the elect are confir∣med in the assurance of their election, by the effects of Predestination, and that there is a threefold waie, by which God reuealeth to euery man his Pre∣destination.

But if any shall take an occasion the rather of doubting of his election, then [unspec 111] of confirming himselfe in it,* 1.26 of that which hath beene spoken as concerning the fruites of the spirit, and the effects of predestination: and that peraduen∣ture because he can feele in himselfe few & verie weake fruits of regeneration and election: yet let him not be discouraged, neither let him doubt of his ele∣ction: but let him vnderset himselfe with these proppes. First of all, if euer hee truely felt in himselfe that testimonie of the spirit (which before I mentio∣ned) namely that hee is the sonne of GOD: let him knowe vndoubtedly, that he is such a one, and therefore elected to eternall life. For the holy ghost neuer beareth record, or perswadeth a man of that which is false, for he is the spirit of trueth. And they are not the sonnes of God, except they haue beene 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 hee feele in himselfe both few and feeble effects of regeneration, yet let him not doubt of his election: otherwise hee shall dis∣grace the testimonie which he hath receiued of the holy Ghost, yea and that too which as yet hee enioyeth: although peraduenture by reason that his minde is troubled by euill affections, that testimonie of the holy spirit 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 plainely,* 1.27 and at other times is more slenderly and scarce perceiued. But howe (say you) may I knowe, whether the testimonie doeth proceede from the holy Ghost, and therefore whether it bee a true and cer∣taine testimonie. I answer first by the perswasion: secondly, by the manner of the perswasion: lastly, 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 drawne of God; and no flesh can doe this. Againe hee perswades vs by reasons drawn not from our workes, or from any worthi∣nesse in vs; but from the alone goodnesse of God the Father, and grace of Christ. In this manner the deuill will neuer perswade any. Lastly, the perswa∣sion of the holy Ghost is full of power, for they which are perswaded that they are the sonnes of God, cannot but needes must call him Abba, Father, and in regard of loue to him, doe hate sinne, and whatsoeuer is disagreeing to his will: and on the contrarie, they haue a sound and a heartie desire to doe his will. If at any time thou hast felt in thy selfe any such testimonie, perswade thy selfe it was the testimony of the holy ghost: and that very true and certain too: and therefore that thou art the child of God, and predestinate to eternall life. This is the prop by which wee must vnderset that weake beleefe wee haue of our certaine election to eternal life. Againe, hold this without wauering what∣soeuer thou art, that art tempted to doubt of thy election: euen as nothing is required at our hands to worke our election, (for God chose vs of his onely

meere goodnes) so, that we may truly know whether we be elect or not: this one thing shall be sufficient, namely, if we shall attaine to the certaine know∣ledge of this, that we are in Christ, and partakers of him: for, he that is now in∣grafted in Christ, and is iustified, it cannot be, but that he was elected in Christ before the foundation of the world. And that we may be in Christ, faith is both required, and is sufficient: not perfect faith, but true faith, though it be so little as a graine of mustard seede, and feeble like a young borne babe, and that sore diseased too. Now that faith, which is a liuely & a true faith lasteth alwaies as hath beene before declared, neither can it at any time altogether faile. And so it commeth to passe, that they which once haue beene truly ingrafted into Christ, remaine alwaies and continue in him, according to that saying; All that my Father giueth me, shall come to me: and he which commeth vnto me I will not cast forth. That is true no doubt, that looke how much the faith is more perfect, so much the greater power it hath, to knit vs more and more to Christ: and therefore we must alwaies endeauour to encrease in faith. Yet for all that, this is most certaine; one little sparkle of true faith is sufficient to engraft vs into Christ. And for that cause, we must in no wise doubt of our engrafting into Christ, and of our election too by reason of the weaknesse of faith, and the small and slender fruits it bringeth out.

* 1.28But how shall I certenly know (say you) whether my faith be a true and liuely faith, or not? Out of the same grounds, from whence the testimonie of our adoption is perceiued. First of all, if you shall truly feele, that you are per∣swaded of the truth of the Gospel, yea and that all your sinnes are pardoned you for Christ, and you receiued to fauour. Againe, if you see that this per∣swasion is grounded not vpon any merits of yours, but on the sole goodnes of God, and grace of Christ.

Lastly, if you feele such a confidence to approach vnto, and call vpon the Father, and such a loue towards him & his Sonne Iesus Christ, that ye do hate and detest whatsoeuer is against his glorie (as all sinne is) and on the contrarie, be carried away with a desire to doe those things which serue for the aduan∣cing of his glorie: and therefore that you loue all those, which desire and seeke the same, as the brethren and friends of Christ. For these be the effects 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 very slender and greatly languishing, yet assure thy selfe thou art indued with true faith, al∣though it be weake: and therefore thou art in Christ, yea and in Christ elected too. Wherefore thou must not doubt of thy saluation and election, by reason of thy daily slippes, proceeding from thy weaknes of faith, no not for hainous crimes: like as neither Dauid for his adulterie and murder, not Peter for his threefold deniall, did despaire of their election: which appeareth, in that bee∣ing plunged in the very gulfes of their temptations, they held fast their faith as an anker, and called vpon God. This is the second prop. Lastly, in no wise we must forget, namely that our election is certen and immutable: and therefore, as it is done without respect of any works of ours: so in like sort it can neuer be changed by any of our euill deserts. For as it first proceeded frō the onely free purpose of God; so it is grounded theron. True it is: we prouoke Gods wrath

against vs by our sinnes, and neither will God let them escape vnpunished, but he chastiseth vs by diuerse, both inward and outward scourges: as may ap∣peare in Dauid aboue all other. Yet for all that, it is his good pleasure, that for his goodnes sake & truth, for the obedience of Christ, that his purpose should remaine sure, and our election. So it commeth to passe, that he giueth vs re∣pentance anew, to raise vs vp, and 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 wheras hertofore thou hast had many & euident testimo∣nies of thy election, as the testimonie of the holy Ghost, & the testimonie ta∣ken from faith, and the effects of faith: at this present assuredly thou canst not doubt of thy election, for thy sinnes committed, but thou shalt much derogate from this free election, & also from the testimonies of thy election heretofore enioied, yea & those which yet thou enioyest. For if thy sins displease thee, and thou desirest to liue without blame, only for that thy sinns displease thee: why now thou hast a new testimonie of thy election: for such repentance as this is, is only proper vnto the elect. Therfore, by these three props we must vphold our faith, as touching euery ones particular election. And thus much as con∣cerning the certentie, with the which euery man must be perswaded that he is elected in Christ to eternall life, before the foundation of the world.

Notes

• * 1.1

  1. Cor. 2. 10. Mat. 11.27
• * 1.2

  ••. Cor. 2.16. Ro. 12. 34. The elect by the testimony of the holy Ghost are m••de sure of ••heir election.
• * 1.3

  Ioh. 16. 13.
• * 1.4

  1. Cor. 2.10.
• * 1.5

  Ioh. 16.13.
• * 1.6

  Rom. 8. 15. Gal. 4.6.
• * 1.7

  Rom. 8.9.
• * 1.8

  Vers. 2. The elect out of the word of God their conscience making the as∣sumption, at length they may be certainly per∣swaded of their predestination.
• a 1.9

  That whereby a man applies the generall pro∣mi••e to him••elfe.
• * 1.10

  Deut. 27.26
• * 1.11

  They which doe truly beleeue, know that they beleeue.
• * 1.12

  2. Cor. 15. 65.
• * 1.13

  Ier. 32.40. Luk. 22. 32.
• * 1.14

  Vers. 3. ••y the effects of prede••tination a man may gather his predestinatiō.
• * 1.15

  Heb. 11.10.
• * 1.16

  The effects of predestination which are in vs, are like se••l••s imp••inting the i∣m••ge of Gods ••∣lecti••n in vs.
• * 1.17

  Ioh. 10. 14.
• * 1.18

  Gal. 4.9.
• * 1.19

  1. Ioh. 4. 10. 1. Ioh. 4.7. Rom. 5.51.
• * 1.20

  Eph. 1.4. Rom. 8. 3••.
• * 1.21

  2. Ti. 2.19.
• * 1.22

  Apoc. 2.3. Ioh. 6.27. 2. Cor. 1.21. Eph. 1.13. & 4.30.
• * 1.23

  The chief effects of prede••••ination by which the elect are discerned frō the reprobate.
• * 1.24

  2. Cor. 13.5.
• * 1.25

  Rom. 8. 30.
• * 1.26

  The weaknes of our faith as tou∣ching our eternal elec••ion, by what staies it may bee held vp.

  Ioh. 16. 13. Eph. 1.5.
• * 1.27

  Howe a man may knowe whether the testimonie which is giuen of the spirit, be of the spirit or no••.
• * 1.28

  Whereby a man may know whe∣ther his f••ith be true faith or not.