Of the redemption of mankind three bookes wherein the controuersie of the vniuersalitie of redemption and grace by Christ, and of his death for all men, is largely handled. Hereunto is annexed a treatise of Gods predestination in one booke. Written in Latin by Iacob Kimedoncius D. and professor of Diuinitie at Heidelberge, and translated into English by Hugh Ince preacher of the word of God.

WHETHER AND HOW WE MAY BE CERTAINE AND SVRE OF OVR Election in Christ.

CHAP. XXIII. Of the certainety of saluation, and therefore of Election, against the Papistes.

THe elect of God (as we haue seen) haue an excellent pre∣rogatiue, and dignitie, whom no creature can separate from his loue in Christ Iesu, in whom before the world they were vnchangeably predestinated to eternall glory, But that we may be partakers of this consolation, we must consider, [ 1] [ 2] 1. Whether and 2. how wee may be certaine of our election in [ 3] Christ. Where also we wil touch, 3. what we must iudge in this point of our brethren in Christ; and of our neighbour in gene∣rall. The first of these three questions was wont to be in con∣trouersie betweene vs and the Papistes.* 1.1 For albeit they main∣taine as well as we, the firmenes and certaintie of Gods ele∣ction in it selfe: yet they would haue it to bee vncertaine to vs, as long as we liue in this mortal life, whether we be in the nūber of the elect, & those that shall be saued: yea, whether in this life we bee in fauour with God: neither suppose they that it cā possibly be known without especial reuelatiō, such as they attribute to Paul and some few other.* 1.2 Hereupon the Councell of Trent held vnder Pope Paul the third, decreed in this sort: No man in this life ought so to presume of the se∣cret misterie of Gods predestination, that hee should certainely make account, that he himselfe is in the number of them that be predestinated, as though it were true, that he that is iustified, ei∣ther could not sinne any more, or if he hath sinned, ought to pro∣mise himselfe certaine repentance. For without speciall reue∣lation

it cannot be knowne, whom God hath chosen to himselfe.* 1.3 And in the same Session among the Canons, wherein the Trent fathers establish doubting of y^e forgiuenes of our sins, and of the grace of God, Hee is pronounced accursed whosoe∣uer shall say, that a man regenerate and iustified, is bound by faith to beleeue, that he is certainely of the number of the pre∣destinate.

This is the doctrine of poperie, and no maruell, seeing they are not subiect to the righteousnes of God, but goe about to set vp their owne righteousnes of worthinesse and humaine merites. For seeing they rest not in the mercie of God, by and for Christes sake forgiuing sinnes to euery one that be∣leeueth, but respect also their owne disposition, worthinesse, satisfactions, & merites to iustifie thē, they doe lesse yet than becommeth thē that they so much doubt of their receiuing into grace, or of their iustification. For Paul without al doub∣ting plainly pronoūceth, that he knoweth nothing by himself, yet hereby he is not iustified.* 1.4 And to the Gal. Behold I Paul say vnto you, ye are made voide of Christ, as many as are iusti∣fied by the Law, and ye are fallen from grace. For as many as are of the workes of the Law are vnder the curse.

And truely this doctrine of doubting of the grace of God in this life, or the life to come,* 1.5 greatly swarueth frō the scope of the diuine Scriptures. For the Apostle saith, What things are written, are written for our instruction, that by patience & consolation we might haue hope.* 1.6 But hope excludeth doubt∣ing: because hope euen by the confession & definition of the papistes themselues, is a vertue, whereby spiritual and eternal things are confidently expected: or, (which is all one,) Hope is a certaine expectation of future blessednes proceeding from the grace and trueth of God: They adde, and from precedent merites because to hope for any thing without merites, is not to bee called hope put presumption. As though it were not presumption rather, to aduance merites against grace. For if of workes, then not of grace, saith the Apostle:* 1.7 but if of grace, then not of workes.

Secondly a most strong argument against popish doubt∣ing,

is taken from this, that in the scriptures we are comman∣ded to beleeue the remission of sinnes, and eternall life, and that not onely historically, and generally, but also with the application of the promise of grace vnto vs; as also euery where the holy Scriptures require vs to beleeue in Christ, who died for our sinnes, that he might restore vnto vs Gods grace that was lost righteousnesse and eternall life.* 1.8 Now to beleeue, and to doubt, are manifestly contrary one to the o∣ther, as we may see in Iames, cha. 1. If any of you want wisedom, let him aske of God but with cōfidence,* 1.9 nothing doubting, or wa∣uering hither and thither, like the waues of the sea, that are ca∣ried of the winde. And the words vsed in the sacred Scriptures to expresse the force and nature of faith, confirme the same thing: as that to faith is attributed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sure perswasiō, substance, demonstration, confidence, boldnes, which surely signifie not a doubting of the mind, but a sure & certaine assurance. Whereto then ten∣deth the doctrine, and shop of doubting with the papists, but to ouerthrowe faith altogether, and to turne vpside downe the vse of the Scripture vnto vs, which was therefore deliue∣red of the holy men of God, that we should beleeue that Iesus Christ, and that in beleeuing we might haue life through his name.

Hitherto serue the expresse sayings of Scripture: Matth. 8. Be of good cheere my sonne, thy sinnes are forgiuen thee. Luk. 7. Woman thy sinnes are forgiuen thee. Thy faith hath saued thee, goe in peace. The papists flee here to some speciall reuelation: but as we doe not denie the same, so we say that those special reuelations depend vpon the generall foundation, that is, the promise of grace made to beleeuers in the Gospell:* 1.10 He that beleeueth, and is baptized, shall be saued: he that beleeueth not, shall be damned.

* 1.11This also is manfest by the testimonies of Paul, I knowe whom I haue beleeued, and I am perswaded, that hee is able to keepe my pledge against that day,* 1.12 Againe, I haue fought a good fight, I haue kept the faith, hereafter there is laid vp for me the crowne of righteousnes, which the Lord the righteous Iudge

will giue me in that day, and not to me onely, but to all that loue his comming. Also, I am perswaded that neither death, nor life,* 1.13 nor Angels, nor principalities, nor any other creature is able to separate me from the loue of God, which is in Christ Iesu to∣wards vs. In vaine doe they here except, that Paul in those places speaketh onely of his owne assurance, that he had by a singular reuelation. For he speaketh in the plurall number of himselfe and others, that are ingrafted into Christ by a true faith, and loue his comming. So elsewhere the Apostle gene∣rally testifieth:* 1.14 Being iustified by faith we haue peace towards God, and wee reioyce in the hope of the glorie of God through our Lorde Iesu Christ. For being now iustified through his blood, we shall much more be saued from wrath by him. And to the Ephesians: After ye beleeued,* 1.15 ye were sealed with the holy spirit of promise, who is the earnest of our inheritance, against the day of redemption. Iohn also hereto agreeth:* 1.16 We know that we are translated from death to life. And hereby we know that we dwell in him, and he in vs, that he hath giuen vs of his spi∣rit. These and such like testimonies plainly proue, that a faithfull man may and ought to make certaine account, that he hath, and shall haue God gratious vnto him to eternall life.

This God hath promised, saith Augustine,* 1.17 this God hath said: and if that bee but little, God hath sworne it. Therefore because the promise is sure, not according to our merits, but ac∣cording to his mercies, no man ought to publish that with feare, wherof he cannot doubt. And that is wel to be marked against the Papists, who because they wil haue iustificatiō to depend vpon their workes, if not wholly, yet at least in part (as it hath been sayd before,* 1.18 and they themselues doe not dissemble it) they can neuer iudge of this certaintie of grace. But as Ber∣nard said excellently well: Why is the Church carefull for me∣rits, seeing there is surer and safer matter of reioycing in the purpose, and mercie of God. And elsewhere, I consider three things, wherein resteth my whole hope: the loue of adoption, the trueth of promise, and the power of rendring. Now let my foo∣lish thought murmure, as much as it will, saying: who art thou••

or how great is that glorie?* 1.19 or by what merits thinkest thou to obtaine it? I confidently answere, I know whom I haue beleeued, and I am certaine, because in great loue he hath adopted me, because he is true in his promise, because he is able to performe it. This is a threefold corde that is hardly broken, sent vs from our heauenly countrey into this prison, let vs firmely keepe and hold it.

Ambrose also agreeth hereto in Luk. 1. Not euery one that is iust before men, is iust before God. He is surely blessed that is iust in Gods sight. He is blessed, of whō the Lord vouchsafeth to say; Behold a true Israelite. A true Israelite seeth God, and knowes himselfe to bee seene of God, and giueth to him the se∣crets of his heart.

* 1.20Against these things the aduersaries, who bid our consci∣ences stand in doubt, whether we receiue remission of sinnes, obiect some places of Scripture concerning the imperfectiō of good works in this world, yea in the most holy men, whose confession is this:* 1.21 Who vnderstandeth his faults? Clense me Lord from my secret sinnes. Also, I know nothing by my selfe, [ 1] yet therein am not iustified.

But these places are wrongfully alleadged against vs: who make account that wee are iustified before God, not for our owne worthines and workes, but through the death and sa∣tisfaction of Christ alone. For to him giue all the Prophets and Apostles witnesse,* 1.22 that whosoeuer beleeueth in him, re∣ceiueth [ 2] remission of sinnes through his name.

* 1.23But nothing is more common for the opinion of the Pa∣pists, than that of Salomon in Ecclesiastes: A man knoweth not whether he bee worthie of loue or hatred, but all things to come are vncertaine as the old translation hath: which accor∣ding to the Hebrew veritie is, euen loue and hatred a man knoweth not: all things alike befall to all men, there is one and the same euent to the iust and vniust person, &c.

But this fortresse is made of figge leaues. For what? is it obscure in the doctrine of the Church, whether they that are in Christ, and liue according to the spirit, do please God? and contrariwise whether theeues, fornicators, adulterers, drun∣kards,

Idolaters, and such like doe displease him,* 1.24 of whom the Apostle so euidently pronounceth, that such shal not possesse the kingdome of God? But as for the saying of Salomon, A∣ben-Ezra, one of the Hebrew writers referreth actiuely loue and hatred vnto men, that there is no man that knoweth the things that men loue or hate, that is, the prosperitie or aduer∣sitie that shall come vnto them. Yet the sense is more plaine, that Olympiodorus also vpon Ecclesiastes giueth,* 1.25 that by the outward euents of this life it cannot be knowne, whether a man bee in loue or hatred with God. Which meaning that which followeth in stead of a reason, plainly confirmeth, that all things happen alike to all, righteous and vngodly, to him that serueth God, and to him that despiseth him. This Alphonsus considering, freely confesseth, that this testimonie,* 1.26 that had seemed before most manifest to him, as to many other in Po∣perie, doth little or nothing proue this point.

It is obiected also out of Ioel. 2. that the Prophet exhorting [ 3] the people of God to turne with all their heart to the Lord,* 1.27 saith: who knowes if the Lord will turne, and forgiue,* 1.28 and leaue behinde him a blessing? As also the king of Niniuie perswa∣ding the people to repentance, said:* 1.29 who knowes if he will turne, and repent him, that we perish not? And in Amos wee reade: Hate euill, loue good, peraduenture the Lord of hosts will be mercifull to the remnant of Ioseph. Such also is that that Peter said to Simon Magus: Repent, and pray to God,* 1.30 if per∣aduenture the thought of thy heart may be forgiuen thee. All these things seeme to be against the certaintie of grace.

But the Papists deale very vnaduisedly alleadging such places, vnles they would denie that God doth forgiue them their sinnes, that with all their hearts repent, which thing is easily proued by sixe hundred places of Scripture: yea the very sayings, from whence that shew of doubting ariseth ma∣nifestly proue the same thing, when the Lord saith in Amos: seeke me, and ye shall liue, and the Lord your God shall be with you. As Ioel also testifieth, if they repent, it shall come to passe, that the Lord in great zeale will spare his people: for he is louing gratious, and of much mercie.

[Obiection.] To what purpose then doth the spirit of God speake doubtfully sometimes by the Prophets and Apostles, touching the hope of pardon?

[Answere. 1] First, albeit God forgiueth their faults that truly repent, yet he doth not alwaies put away corporall calamitie, as it ap∣peareth by Dauids example,* 1.31 but that the punishment to such as repent, is turned into a fatherly chastisement.

[ 2] Secondly, learned interpreters do admonish vs, that doubt∣ing, which the Scripture after the maner of men, speaking of God, sometime vseth, is not in respect of God, but in respect of men, because it is vncertaine of them, whether they will repent.

[ 3] Thirdly, in grieuous sinnes it is in stead of holesome medi∣cine to propound the hardnes of pardon, that they that haue sinned, may haue in the beginning some taste of the grace of God, and by little and little may gather courage, and in the meane while not straightwaies rise vp to securitie, but care∣fully come to God, with a great confession, and crauing of pardon for their faults.* 1.32 So the Phisition wil not straightwaies asswage the griefe, but wil see what may be more expedient, peraduenture hee will more increase the griefe, because hee seeth a sharpe purgation to be more necessary.

[ 4] Fourthly, Ambrose weighing Peters words to Simon a∣gainst the Nouatians that commonly abused them,* 1.33 teacheth by many examples, that that is the custome of the Scripture, euen boldly to vse through a certaine simplicitie of vtterance, such kinds of speaking, wherein there is some shew of doubt∣ing.

[Obiection. 4] Furthermore, whereas the aduersaries alleage, that the cer∣taintie of grace, if men could be sure of it, would be an occasion and cause of great licentiousnes, and Epicurish securitie, it is a meere ignorance and slander. For it cannot be, but the feeling of the loue of God towards vs, whereby the multitude of our sinnes is gratiously couered, should beget more and more in our hearts towards him againe, the loue of new obedience: as it is written,* 1.34 With thee is mercie, that thou maist be feared. Also, I will loue thee O Lord my strength, my tower, and the

horne of my saluation. What if the aduersaries themselues confesse, that a speciall reuelation is graunted to some of the certaintie of their saluation? It will follow then by their own opinion that God doth cast such men into the danger of pro∣phanenes, and Epicurish securitie.

Neither doth it any whit hinder the certaintie of saluation,* 1.35 that we are commanded to be fearfull in auoiding falles, not to be puffed vp, nor to bee ouer wise, but to feare,* 1.36 that he that seemeth to stand, fall not. For by these and such like, the se∣curitie of the flesh, and not faith is condemned, and the vse of the meanes subordinate to saluation is required. So Paul, albeit he was certified by an Angell of his owne safetie and of theirs that failed with him, and beleeuing God that so it should come to passe, as he had told him, yet he suffered not the mariners to flie out of the ship, but said, vnles these men abide in the ship, ye cannot be saued.* 1.37 Thus the confidence of saluation, and a godly care to vse the meanes, and not to tempt the Lord, doe very well agree together.

They vse also to charge our doctrine with presumption, [Obiection. 5] * 1.38 but in vaine. For we beleeue God that promiseth. Wherfore our confidence and certaintie resteth not vpon our own pre∣sumption, but vpon his promise, as Augustine well distin∣guisheth, tract. 22. in Ioh.

Finally, they wrest for their purpose, what our writers plain∣ly [Obiection. 6] confesse themselues, that no man can exclude in this world all doubting alwaies of his owne saluation, and of the care that God hath of him. Whosoeuer (say they) doubteth of his saluation, is not sure of it: but all men doubt, therefore no man is sure of it. But this snare we easily auoide by this caution, or distinction. He that doubteth, is not sure, to wit, for that time that he doubteth, and in speaking of some* 1.39 patterne of certaintie. But now doubting oftentimes ariseth, but not al∣waies in the minds of the godly, because of the infirmitie and battell of the flesh against the spirit, and they get with much adoe the vpper hand againe by this vertue and power, to whom they crie with teares; I beleeue Lord,* 1.40 helpe my vnbe∣liefe. And albeit this be a sufficient impediment, that we can

not attribute vnto the godly the* 1.41 maner or forme of the cer∣taintie of faith, whereby all doubting and trembling is ex∣cluded: yet there is not sufficient cause to depriue them of all certaintie of grace and saluation, vnles a man would by the like reason auouch,* 1.42 that euen the holy men of God, Iere∣mie, Abacuc, Asaph and others, were vncertaine of the pro∣uidence of God, and his righteous gouernment of all things, because of some doubtings that were in them concerning that matter.

Therefore let it stand as a certaine thing, that while wee liue in this mortalitie, and banishment as it were of this world, we be not without the way, and meane, whereby to our comfort wee may bee made sure of our saluation. And while this standeth fast, it necessarily followeth, that wee may know, and be assured of the election also of vs to eter∣nall life. For seeing saluation belongeth to the elect onely, doubtles the certaintie of it cannot stand without the cer∣taintie of Gods election, which is the fountaine, beginning, and ground of saluation.

CHAP. XXIIII. How and by what meanes we are made certaine of the election of vs in Christ.

* 1.43MOreouer, the meane whereby a man may be made sure of the election of himselfe vnto eternall life, dependeth vpon the reuelation not of flesh and blood, but of God him∣selfe the chuser.* 1.44 For who hath knowne the minde of the Lord, or who is of his counsell? Or what man knoweth the things that belong to a man, but the spirit of a man that is in him? So no man knoweth the things of God, but the spirit of God. And we (saith the Apostle) haue not receiued the spirit of the world, but the spirit that is of God, that we may know what things God hath bestowed vpon vs. Seeing therfore the coun∣sels of God cannot bee knowne without diuine manifesta∣tion, what marueile is it, if so great a secret, I meane the pre∣destination

of vs to adoption, and to eternall life, cannot o∣therwise bee seene into of vs? And if we assay speculatiuely, or as they speake, à priore, to search into the eternall counsell of God concerning our saluation, the great depth of it will swallow vs vp, and hee that searcheth out Gods maiestie,* 1.45 shall be ouerwhelmed with the glorie of it.

But there is for the most par•• a threefold reuelation of e∣lection: first, by the most certaine effects of election it selfe:* 1.46 secondly, by the word of promise: and thirdly, by the seale of the holy Ghost.

The first way therefore (as I said) is by the effects of ele∣ction, such as these are, a true and liuely saith in Christ,* 1.47 ingraf∣ting into Christ by faith, iustification, and the regeneration of the spirit, shewing it selfe more and more by newnes of life, and the studie of righteousnesse and good workes. By these à posteriore wee iudge of election, as the proper cause of them. For strong reasons are drawne as from the cause to the effect, so againe from the effect to the cause, as it is knowne by the rules of Logike.

The Minor of this argument, to wit, that faith, iustification, conuersion, &c. proceede from election, as the proper cause, wee haue confirmed before at large, when wee intreated of the effects of predestination: here onely let certaine sayings of Scripture be viewed. Act. 13. As many as were ordained to eternall life beleeued. Rom. 8 Whom he foreknew, them he predestinated to bee made conformable to the image of his sonne. And whom he predestinated, them he called: whom he called them he iustified: whom he iustified, them he glorified. Rom. 11. The election hath obtained it, the rest were harde∣ned. Ephes. 1. Hee chose vs in him before the world, that wee might be holy and blameles before him through loue, and hath predestinated vs to adopt vs for sonnes through Christ Iesu, &c. In the same Epistle, chap. 2. We are his worke created in Christ Iesu to good workes, which God hath prepared that we should be exercised in them. To which end tendeth also,* 1.48 that faith (as the Apostle saith) belongs not to all, but to the e∣lect of God. But vnderstand a true faith, and effectuall by

loue, the faith not of the deuil, but of a Christian man, which beeing placed on the foundation, suffereth no man to perish, as Augustine saith.* 1.49 Ioh. 6. Whatsoeuer the father giueth me commeth vnto me, and him that commeth vnto me I cast not forth. No man commeth to me, vnles my father drawe him, who sent me, and I will raise him vp in the last day. It is written in the Prophets; And they shall be all taught of God, that is saith Augustine.* 1.50 All the men of that kingdome. Whosoeuer therefore hath heard of the father, & learned cōmeth vnto me. Ioh. 10. you beleeue not: for you are not of my sheepe, as I said vnto you; my sheepe heare my voice, and I know them, and they follow me, and I giue them eternall life, and they shall not perish.

By these places we are taught, that a true faith and cōuer∣sion be gifts peculiar to the elect, and doe flowe from the e∣ternall decree of God touching his elect, so that for iust cause we turne our eyes hither, when we seeke for the certainety of our election. Whereupon Saint Peter also aduiseth vs to make our calling and election sure by good workes,* 1.51 by adding to saith vertue, to vertue knowledge, to knowledge tempe∣rance, long suffering, godlines, loue to the brethren &c. So it shall come to passe, that an entrance shall abundantly bee ministred vs into the eternall kingdome of our Lord Iesu Christ. In the same sense Paul to Timoth. when he had testi∣fied of the surenes of election in it selfe, that the foundation of God standeth sure,* 1.52 hauing this seale: God knoweth who are his: forthwith addeth another seale, in respect of vs; Let euery one that calleth on the name of the Lorde, depart from iniquitie. And he addeth: If a man therefore purge himselfe from these things he shallbe a vessell for honour. By all which wordes he meaneth, that the studie of holines is the best way to know our election. Further, the same Paul iudging of the election of the Thesialonians and other faithfull considered it no other way,* 1.53 than by the faith, loue, hope, and other fruites of their calling to Christ, and fellowship in the Gospell.

[Obiection.] But the end doubtles deceiued, or ouercame this hope, and iudgement of Paul in some men, therefore faith, hope and cha∣rity

&c. are not sure signes of election to eternall life. [Answere.] To this I answere, that charity iudging by these signes of the election of our neighbor, is sometime deceiued:* 1.54 but this is not the cause of the error, that faith and charity be not sure markes of electi∣on in them selues, but because we cannot be sure of the vn∣fained faith of our neighbor, and of his charity out of a pure heart, as well as wee are of our owne. Of which difference we will more fully speake hereafter, when we haue finished this point.

The second way therefore,* 1.55 whereby a man may bee cer∣taine of the predestination of himselfe to life, is the word of promise. For albeit by a singular or seuerall promise, God saith not to thee, or me: Thou art elected, and shalt be kept to eternall life: yet there is a generall promise in the word, and that faithfull, and worthy by all meanes to be imbraced of vs: that whosoeuer shall beleeue in the sonne of God,* 1.56 hath eternall life, and shall not come into condemnation, but shall be raised vp to the glorie of the kingdome of heauen, and therefore was elected vnto that kingdome: because this kingdome of the father shall not be giuen, but to whom it was prepared before the foundation of the world. Vnder this vniuersall promise, whosoeuer is partaker of the gift of God, let him assume to himselfe in his heart; I am faithfull: and moreouer let him conclude, therefore I shall be saued, and by consequence, I am elected.

For the confirmation of this argument we must knowe, that the Maior speaketh onely of a sauing or iustifying faith, and such a one as worketh by loue; for this faith suffreth no man to perish: but not of an historicall or temporary faith, as is the faith of many men, who receiue the word with ioy, (for they are glad of some tast and vnderstanding of the truth against errors, wherein they had been drowned) but when oppression and persecution arise for the words sake, straight waies they fal away, because they haue no root in themselues, but endure for a time.

And if it may helpe a weake minde,* 1.57 whether hee that be∣leueth, may be sure that he is endued with a true faith in Christ?

let the Apostle be considered.* 1.58 2 Cor. 13. Proue your selues, whether you bee in faith, examine your selues. Knowe ye not your selues that Iesus Christ is in you? And surely one of the twayne is necessarie, that either the beleeuer knoweth him∣selfe to beleeue, or else if he know it not, he is vncertaine also of his iustification, seeing iustification is by faith. Wee say therefore with Augustine,* 1.59 that euery man seeth and knoweth his owne faith in himselfe, specially seeing it is not the naturall disposition of faith, to lye hid, as it were buried; but more and more daiely to declare it selfe by newenes of life, and the fruites of good works.

[Obiection.] But thou wilt say, I find in my selfe great weakenes of faith, many grieuous doubtings, wherewith my faith his shaken. [Answere.] Well: But the Lord is of such clemencie,* 1.60 he doth not cast away, but receiue to himselfe a man that is weake in the faith, neither doth he quench smoking flaxe,* 1.61 or breake the bruised reede. And as he answered Paul; His power is perfected through weakenes. Onely bewayle thy infirmity, and craue daily the grace of the holy Ghost.

[Obiection.] * 1.62But I am in doubt of my continuance to the end. For he that beleeueth, to wit continually to the end, he shall be saued; But if any man withdrawe himselfe, my heart doth not approue him, saith the Lorde. [Answere.] Vnto this exception concerning finall perseuerance, ought to be opposed the cleare and vndoubted promises of God, not onely of his grace for the present, but also of finall perseuerance therein of all true beleeuers: such as these be. Him that commeth vnto me (and the beleeuers come) I will not cast forth.* 1.63 Also, This is the will of him that sent me, that euery one, that seeth the sonne, and beleeueth in him, hath euerlasting life. And I will raise him vp at the last day. Againe Ioh. 10. I know my sheepe, and they shall not perish for euer, neither shall any take them out of my hand. And Christs sheepe bee such as heare his voice, that is, doe truly beleeue. Againe, Ioh. 14. I will praie to the father, and he will giue you another comforter, that he may abide with you for euer.* 1.64 And, I haue praied for thee, Simon Peter, that thy faith faile not. And he praied for all, both for such as then beleeued,

and also for those that should beleeue afterward.* 1.65 And Paul saith, To them that loue God, all things worke for the best. In all things we are more than conquerors through him that loued vs. God is faithfull,* 1.66 who doth not suffer you to be tempted aboue your strength, but will graunt with the temptation, an issue, that ye may be able to beare it. I am perswaded,* 1.67 that he that hath begun in you this good worke, will performe it euen to the day of Iesu Christ. What place is here (to speake as Cyprian doth) of anguish, and carefull thought? who is fearefull and full of griefe considering these sayings, but hee that lacketh faith and hope? If thou be righteous, and liue by faith, if thou truely beleeuest in God, why doest thou not securely imbrace the promise of the Lord? God hath promised thee perseue∣rance, and doest thou doubt, and wauer?

Whereas certaine places of Scripture, and examples of backsliders, that are mentioned to haue had faith, are wont to be alleaged to the contrary, we haue answered elsewhere vnto them, least we should do one thing twise.

The third way remaineth,* 1.68 whereby God reuealeth vnto his Saints his election of them, to wit, by the seale of the holie Ghost in our hearts: according vnto the saying, Ephesians 1. After ye beleeued, ye were sealed with the holy spirite of pro∣mise, which is the earnest of our inheritance, vntill we bee re∣stored to libertie &c. And chapter 4. Grieue not the spirite, whereby ye are sealed vnto the daie of redemption. 2. Cor. 1. It is God, who hath sealed vs, and giuen vs the earnest of the spi∣rit in our heartes. Behold the spirit of God who is giuen to all the faithfull of Christ, (for who so hath not the spirit of Christ,* 1.69 the same man is not his) in steed of Gods seale, and certaine earnest penny, and who maketh vs sure of our inheritance in heauen: and consequently, that our names also are written in heauen in the booke of life. To this ende those most sweet sentences belong, whereby these metaphores are elsewhere expounded, 1. Ioh. 4. Hereby we knowe that we dwell in God, and he in vs, that he hath giuen vs of his spirit, 1. Cor. 2. We haue receiued from God the spirit, that we may knowe what things are freely giuen vs of God, Romans 8. If his spirit that

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raysed Iesus from the dead, dwell in you, hee that raised vp Christ from the dead, shall also quicken your mortall bodies, by his spirit dwelling in you. And there followeth in that Chapter a right golden place, and very diligently to be weighed in this whole matter. If ye mortifie the deedes of the body by the spirit ye shall liue, saith hee. For as many as are lead by the spi∣rit of God, they are the sonnes of God. For he haue not receaued the spirit of bondage to feare againe, but the spirit of adoption, by whom we cry, Abba, father; which spirit beareth witnesse together with our spirit, that we are the sonnes of God: and if sonnes, then heires also, euen the heires of God, and coheires with Christ. The Apostles demonstration is in this sort.

• Whosoeuer are the sonnes of God, shall obtaine the inheri∣tance of the kingdome of heauen. For if we be sonnes, we be heires also.
• But whosoeuer are guided by the holy spirite, are the sonnes of God.
• Therefore whosoeuer are guided by the holy spirite, shall ob∣taine the inheritance of the kingdome of heauen.

[ 1] The Assumption is proued three maner of wayes in the text. 1. Because it is the part of the spirit of adoption, to seale adoption in the regenerate: for of these he speaketh. Other∣wise it is manifest, that there be many gifts, of the holy Ghost common to the godly, and vngodly, to the elect and repro∣bates. [ 2] 2. When he saith, by whom we cry, Abba, Father: hee proueth the same thing by the confession of the godly, who call vpon God, as their father, as also wee are taught of the Lord in the beginning of that Christian prayer: Our Father which art in heauen. This the godly say, and cry, not so much in sound of voyce, as in the intention of the heart, which ari∣seth of that confidence, that agreeth with the sonnes of God. [ 3] 3. Lest a man peraduenture might suspect, that wee are de∣ceiued in our confession, he confirmeth the same thing by the witnesse of the holy Ghost. For the spirite it selfe witnesseth that we are the sons of God, & that not in the eares of men, (as the father did wittnes of his sonne,* 1.70) but in the hart of man: because elsewhereas the Apostle writeth, the loue of God is

spread abroad in our hearts by the holy Ghost,* 1.71 who is giuen vnto vs. Whereupon he was called of the Prophet the spirite of grace, because he beareth witnesse of the grace and mercy of God in our mindes: And there is nothing surer than this testimonie of the spirite. For the spirite of God is not decei∣ued, Who searcheth all things, euen the deepe secrets of God: neither doth he deceiue, because hee is true, and leadeth into all trueth. These things concerning the reuealing of electi∣on are gathered out of the worde of God, and are euident.* 1.72 Therefore we are falsly accused of some, as though we coue∣ted to approach vnto election without the word of God.

Against this slaunder we openly professe, that laying aside all curiositie,* 1.73 and dangerous questions of the secret counsels of God, we enquire not, but by the expresse word of God, of his gracious will and loue towards vs, whereby hee hath cho∣sen vs in Christ before the world.

And that thou mayest not doubt, Christian reader, be∣hold the testimonies of two notable writers of this point, I meane Caluin, and Luther, who haue most diligently taught the doctrine of predestination. Thus then Caluin saith: That we may bee made sure of our saluation, wee must begin at the word of God, & therewith we must be content for our assurance, that we may call God father. For some men preposterously, that they may be certaine of the counsell of God, (which is neere vs in our mouth, and in our hearts) desire to flee aboue the cloudes. That rashnes must be bridled by the sobrietie of faith, that God who is the witnesse of his secret grace, may content vs in his externall word. And in the next Sectiō: We shall obserue the best order, if in seeking out the certainty of our election, we rest our selues in those latter signes, which are the certaine witnes∣ses thereof, and doe not inquire after our election without the way. By inquiring without the way I meane, when wretched man goeth about to pearce into the hidden secrets of Gods wise∣dome, to vnderstand,* 1.74 what is determined of him before Gods iudgement seate. But as they plunge themselues into a deadly gulfe, that search into the eternall counsell of God without his word, to bee certified of their election: so they that seeke for it

rightly and orderly, as it is shewed in the worde, receiue from thence great fruite of consolation.* 1.75

And Luther intreating of this matter, writeth after this sort: Such thoughts as search out any high misterie aboue, and without the reuelation of God, are altogether deuillish, where∣by no other good commeth than our headlong destruction, be∣cause they lay before vs an vnsearcheable obiect, that is, God vnreuealed. And at large in that place he reproueth that horri∣ble disease (as they cal it) whereby men go on to search out God speculatiuely, and rush at length into desperation & contempt. Contrariwise Luther teacheth,* 1.76 that this examination, Whe∣ther thou bee predestinated or no, dependeth on faith in Christ, and the fruites of a true faith: saying, If thou heare the sonne, and be baptized in his name, and loue his word, then surely thou art predestinated, and certaine of thy saluation. Also, If thou beleeuest in God reuealed, and receiuest his worde, thou shalt by little and little know God also, who is secret, yea, euen now thou knowest him. And interlasing a few words, he saith: Thou ought certainely and without doubting to make account of God, that he is mercifull vnto thee for Christs sake, that thou art redee∣med and sanctified through the precious blood of the sonne of God: and so thou shalt be sure of thy predestination, without all curious and dangerous questions of the secret counsels of God. Behold thou hast the sonne: he that beleeueth, and is baptized, is written in the booke of life, &c.

* 1.77And this way of finding out our election, a posteriore, that is, by that which cōmeth after he elegātly compareth with the vision of Moses, to whom when he desired to see Gods face, the Lord answered: I will shew thee my backe partes, but thou canst not see my face:* 1.78 as though God should say to euery one of vs, by Luthers exposition: I will shew thee plainely my fore∣knowledge and predestination, but not by way of natural search∣ing, and carnall wisedome: being God vnreuealed, I will bee re∣uealed, and yet I will abide the same God still. I will send my sonne, heare thou him, behold him, what he doeth, and what hee saith: if thou heare him, thou art certainly predestinated. Con∣cerning this vision of the Lord wee may vse that saying of

Bernard: O place of true rest, this vision doth not terrifie but comfort: it doth not stirre vp restles curiositie, but doth alay it: neither doth it weary a man, but giue him ease: here is true quietnes, a peaceable God calmeth all things, and to behold him peaceable, is to be at rest and quiet.

Further, this caueat also must not bee omitted, that,* 1.79 if any man finde not as yet in himselfe these later signes, (whereof we haue spoken) he ought not therefore despaire of the pre∣destination of himselfe to life. For there bee twelue houres of the day, and he that is not called in the morning, or about the third houre, may bee called of God at the sixt, or ninth, per∣aduenture euen at the eleuenth houre. Albeit wee ought not in the meane while to deferre repentance, as it is written: Put not off from day to day to turne to the Lord,* 1.80 neither make any delay: for his wrath will come suddenly, and in the time of vengeance he will destroy thee. And in the Psalme,* 1.81 To day if ye will heare his voyce, harden not your hearts.

CHAP. XXV. What is meete for vs to iudge of the election of other men.

FVrthermore, by the grounds that hitherto haue been laid open concerning the certaintie of our election, it is no hard thing to iudge, what we are to thinke being Christians, of the election of others in Christ, according to the rule of Christ, that is, Charitie: to wit, we ought not onely to be sure of the predestination of our selues in Christ, but also to iudge the same thing of our brethren in Christ: and not to despaire of others before their death.

We here make a difference betweene brethren, that pro∣fesse with vs the same faith, and those that are without, who are vnbeleeuers as yet, and strangers from the societie of a holy brotherhood.

As touching our brethren, albeit a faithfull man cannot iudge so certainly of others as of himselfe, ye the ought to ac∣count

and acknowledge them for elect,* 1.82 so long as the con∣trary doth not appeare. The reason is, because faith and con∣uersion be signes of election. Therefore whom we iudge to be partakers of faith & conuersion, those also must we needs comprehend in election. And of this iudgement we haue the Apostles of the Lord for authors. 1. Pet. 1. Eph. 1. & 1. Thes. 1. where Paul saith, Wee know brethren beloued, that ye are cho∣sen of God, because our Gospell was among you not in word on∣ly, but in power, in the holy Ghost, and in much assurance. And 2. Thes. 2. We thanke God, brethren, beloued of the Lord, because God hath chosen you vnto saluation from the begin∣ning through the sanctification of the spirit, and faith in the trueth.

[Obiection.] But many such often happen to fall from grace.

[Answere.] * 1.83 I answer. That is no matter, because this iudgement of o∣thers is not so much of certaintie, as of charitie. For no man is so knowne to another, as a man is knowne to himselfe. For who knowes the things of man, but the spirit of man that is in him?* 1.84 Man onely beholdeth what things are before his eyes, but God looketh into the heart.* 1.85 Hereupon Augustine saith: Euery one seeth his owne faith in himselfe: but in another he beleeueth it to be, he seeth it not: and the more surely he belee∣ueth it, as he more knoweth the fruites thereof, which faith v∣seth to worke by loue.

Therefore because charitie beleeueth all things, hopeth all things, from hēce surely it commeth to passe, that albeit ma∣ny bee called, and few chosen: yet through charitie they are plainly called beleeuers, conuerted, iustified, redeemed, san∣ctified disciples and members of Christ,* 1.86 temples, and chil∣dren of God, yea the elect of God, who professe with vs the same faith, and Christian conuersation, howsoeuer before God,* 1.87 who discerneth the thoughts and intents of the heart, they oftentimes be not that they be called.

But as for those that be without, seeing Saul suddenly be∣came a Paul, no mans conuersion must bee thought despe∣rate, and therefore neither their saluation and election. How many daily are conuerted? How many are predestinate, al∣though

not yet gathered together?* 1.88 But he knoweth them who hath predestinated them: he knoweth who came to redeeme them by his blood, saith Augustine. Wherefore wee (as the same man writeth, de Correp. & grat. cap. 15.) not knowing who belongeth to the number of the predestinate, who not, must so charitably be affected, that we should wish that all were saued, praying for Infidels, and teaching and exhorting euery one, as occasion is offered. And these things of the cer∣taintie of Gods election as much as concerneth vs.

Notes

• * 1.1

  The Papists say that electi∣on is certaine in it selfe, but vncertaine to vs.
• * 1.2

  Concil Trid. sesse 6. cap. 12.
• * 1.3

  Can. 15.
• * 1.4

  1. Cor. 4. Gal. 5. Gal. 3.
• * 1.5

  Reasons a∣gainst doubt∣ing of Gods grace.
• * 1.6

  Lib. 3. Sent. dist. 26. What hope is.
• * 1.7

  Rom. 11.
• * 1.8

  To beleeue and to doubt are contrary.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  Mark. 16.
• * 1.11

  2. Tim. 1.
• * 1.12

  Chap. 4.
• * 1.13

  Rom. 5.
• * 1.14

  Rom. 5.
• * 1.15

  Ephes. 1.
• * 1.16

  1. Ioh. 3. & 4.
• * 1.17

  Aug. Psalm. 88.
• * 1.18

  Alsons. de Ca∣stro. in voce gratia. Bern. serm. 68. sup. Cant. Serm. 3. de 7. fragm.
• * 1.19

  An excellent sa••ing, and worthy re∣memberance.
• * 1.20

  Places obiected by the Pap••sts for doubting.
• * 1.21

  Psalm. 19. 1. Cor. 4.
• * 1.22

  Acts 10.
• * 1.23

  Eccles. 9.
• * 1.24

  1 Cor 6. Gal. 5.
• * 1.25

  The true sense of Salomons works.
• * 1.26

  Contra Haeres•••• vt suprà.
• * 1.27

  Ioel 2.
• * 1.28

  Ion. 3.
• * 1.29

  Amos 5.
• * 1.30

  Acts 8.
• * 1.31

  2. Sam. 12
• * 1.32

  A fine similie.
• * 1.33

  Lib. de poeni∣cent. cap. 5.
• * 1.34

  Psal. 13. & 18.
• * 1.35

  Prou. 18.
• * 1.36

  Rom. 11. 1. Cor. 10. Marke this.
• * 1.37

  Acts 27.
• * 1.38

  Beucer de Con∣cor. a••t. grat.
• * 1.39

  Idea.
• * 1.40

  Mark 9.
• * 1.41

  Ideam.
• * 1.42

  Ierem. 12. Abac. 1. Psalm. 73.
• * 1.43

  Reuelation is needefull.
• * 1.44

  Rom. 11. 1. Cor. ••.
• * 1.45

  Prou. 25.27.
• * 1.46

  Reuelation is threefolde.
• * 1.47

  The first way wherby a man may know himselfe to be elected. The effects of election.
• * 1.48

  2. Thes. 3. Tit. 1.
• * 1.49

  De fide & oper. cap. 18.
• * 1.50

  Tract. 26.
• * 1.51

  2. Pet. 1.
• * 1.52

  Two seales of the ••ur••es of our election, one God, the other outs.
• * 1.53

  Phil 1. 1. Thess 1.
• * 1.54

  Marke this.
• * 1.55

  The second way, whereby a man may know him∣selfe to be e∣lected.
• * 1.56

  Marke this ve∣ry well, and re∣member it.
• * 1.57

  Matth. 13.
• * 1.58

  ••••w I may be sure. I haue a true faith.
• * 1.59

  Epist. 112. & de Trin. lib. 13. cap. 2.
• * 1.60

  Rom. 14.
• * 1.61

  Matth. 12. 2. Cor. 12.
• * 1.62

  Matth. 10. Heb. ••0.
• * 1.63

  Ioh. 6. Gods promi∣ses of present grace, the fi∣nall perseue∣rance.
• * 1.64

  Luke 22.
• * 1.65

  Rom. 8.
• * 1.66

  1. Cor. 10.
• * 1.67

  Phil. 2.
• * 1.68

  Three waies whereby a man may know his e∣lection. The seale of the spirite in our hearts.
• * 1.69

  Rom. 8.
• * 1.70

  Matt. 3.
• * 1.71

  Rom. 5. Za. 12. The witnes of the spirit is most sure, and why. 1. Cor. 2. Ioh. 16. Ephe. 2.
• * 1.72

  Hub. thes. 11••6.
• * 1.73

  By Gods word onely we must seeke to finde cut our election, and so Caluin and Luther teach vs. Cal. li. 3. Iust. cap. 24. sect. 3.
• * 1.74

  It is very dan∣gerous to seeke for our election with∣out the word.
• * 1.75

  In Gen. 16.
• * 1.76

  Try thy faith and the fruites of it, if thou wilt know thy election.
• * 1.77

  Our election must be found a posteriore.
• * 1.78

  Exod 33.
• * 1.79

  A needefull admonition.
• * 1.80

  Eccles. 5.
• * 1.81

  Psalm. 95.
• * 1.82

  In whom we see faith and repentance, we must count them for elect.
• * 1.83

  Phil. 1.7. 1. Cor. 2.
• * 1.84

  1. Sam. 16.
• * 1.85

  Aug. de Tim. li. 13 cap. 2.
• * 1.86

  Aug. de Cor. & gra. cap. 7. & 9.
• * 1.87

  Luth. de seru. Arhit. cap. 61.
• * 1.88

  Serm. 50. de verbis Domini. in Ioh.