A CASE OF Conscience THE GREATEST TAHT EVER WAS. How a man may know, whether he be the child of God or no. Resolved by the word of God. Whereunto is added a brief Discourse, taken out of HIER. ZANCHIUS. 2. PET. 1.10. Give all diligence to make your election sure, for if ye do these things, ye shall never fall. EDINBURGH, Printed by Robert Walde-graue, Printer to the K. Majesty. 1592. To the godly Reader. IN God's Church commonly they, who are touched by the Spirit, and begin to come on in religion, are much troubled with fear, that they are not Gods children, and none so much as they. Therefore, they often think on this point, and are not quiet till they find some resolution. The Spirit of God [as best knowing the estate of God's children] hath penned two parcels of holy Scripture, for the full resolving of this case: namely, the 15. Psalm, and the first Epistle of S. john. And for the helping of the simple and unlearned, who desire to be informed, concerning their estate, I have propounded these two parts of Scripture, in form of a Dialogue: and have joined thereunto, a little discourse, concerning the same matter: penned in Latin, by H. ZANCHIUS, a learned Divine, and now englished. Use this labour of mine for thy benefit and comfort: and the Lord increase the number of them which may rejoice, that their names are written in heaven. W. PERKINS. THE FIRST EPISTLE OF john, in form of a Dialogue The Speakers, john. Church. CHAP. 1. CHUR. Many among us deny the Godhead, & many the Manhood of Christ. JOH. 1. That which was from the beginning (and therefore true God,) which we have heard (namely, speaking,) which we have seen with these our eyes, which we have looked upon, and these hands of ours, have handled of that Word (not the sounding, but the essential word of the Father,) of life. (living of himself, and giving life to all other.) CH. Before you go any further, this word of life is invisible: how then could it be seen? JOH. (Yes) 2. For that life was made manifest, (to wit, in the flesh,) and we (I with many others) have seen it, and bear witness, and publish unto you, that eternal life, which was with the father (eternally before this manifestation) and was made manifest unto us. CH. Menander, Ebion, and Cerinthus, having been teachers among us, confidently deny these things which you say: and they bear us in hand, that they seek our good. JOH. 3. That (which I will repeat again, for more certainties sake) which we have seen and heard, declare we unto you, that ye may have fellowship with us, and that our fellowship also may be with the father, and with his son jesus Christ. 4. And these things writ we unto you, that your joy might be full. (uz. might have sound consolation in your consciences.) CH. Well then, lay us down some ground, whereby we may come to be assured, that we have fellowship one with an other, and with Christ. IO. 5. This then is the message which we have heard of him, and declare unto you, that God is light (uz. pureness itself, and blessedness; whereas men and Angels are neither, but by participation) and in him is no darkness. CH. Some that make profession among us, continue still in their old course and conversation; and yet they say, they have fellowship with God. JOH. Profession without practice, a note of an hypocrite. 6. If we say that we have fellowship with him, and walk (lead the course of our lives) in darkness (uz. ignorance, error, impiety,) we lie (dissemble) and do not truly. (deal not sincerely.) CH. What then is the true mark of one, which hath fellowship with God? IO. 7. If we walk in the light (lead the course of our lives in sincerity of life & doctrine) we have fellowship one with another. Sincerity of life and religion, a note of communion with God. CH. We are so defiled with sin, that we often doubt, lest we have no fellowship with God. JOH. The blood of jesus Christ his son, cleanseth us from all sin. CH. Some among us are come to that pass, that they say, they have no sin: & that this estate is a sign of fellowship with God. JOH. 8. If we say that we have no sin, To profess perfect sanctification in this life, a note of an hypocrite. we deceive ourselves, (imagining that to be true which is otherwise) & truth is not in us CH. How then may we know that our sins are washed away by Christ? JOH. 9 If we confess our sins (namely, humble confession of sin to God▪ is a note of remission of sin. with an humbled heart, desiring pardon) he is faithful & just (in keeping his promise) to forgive us our sins, and to cleanse us from all unrighteousness. 10. If we say (as they before named do) we have not sinned, we make him a liar (whose word speaks the contrary,) and his word is not in us. (his doctrine hath no place in our hearts. CHAP. 2. CH. IF this be true which hath been said, that the blood of Christ doth cleanse from all sin: and that if we do confess them, they shall be pardoned; our corruption tells us, that we may sin freely. joh. 1. My little children, these things I writ unto you, that ye sin not. CH. Alas, we fall oft by infirmity: what shall we then do? joh. If any man sin, we have an advocate (who in his own name, and by his own merits, pleads our cause) to the Father, jesus Christ the just (and therefore fit to make intercession) CH. But how may every one of us in particular, know that Christ is his advocate? JOH. 2. He is the propitiation (uz. a covering of sin, or reconciliation, as the propitiatory of the Ark covered the law) and not for our sins only, but also, for the sins of the whole world (not only jews, but also Gentiles of all sorts.) CH. Be it that I know him to be my advocate: may I not be deceived? how may I know, that this my knowledge is effectual to salvation? JOH. 3. Hereby are we sure that we know him (here, that knowledge is meant, An endeavour to keep th● commandements, a sign of faith. whereby a man applies Christ and all his benefits to his own soul) If we keep (to keep is not to fulfil, but to have a care and desire to do it; for God of his mercy in his servants, accepts the will for the deed.) his commandments. Ch. Many among us, profess that they know Christ; but their lives be not according. joh. 4. He that saith, I know him, & keeps not his commandments, is a liar, Faith without obedience, a note of an Hypocrite. and the truth is not in him. CH. How may it be proved, that the endeavour to keep gods commandments is a mark of faith, & fellowship with Christ? joh. (He in whom the love of God is perfect, may hereby know, that he is in Christ) 5. But he that keepeth his word, in him is the love of God: (uz. not that love wherewith God loveth him; but that, whereby he loveth God) is perfect indeed: (uz. sincere and sound perfection, being opposed, not to imperfection, but to hypocrisy:) hereby (therefore) we know that we are in him. 6. He that saith he remaineth in him, aught to walk even so, as he hath walked: (and therefore he must needs endeavour himself in the commandements. CH. Declare unto us some of the principal of these commandments? JOH. 7. Brethren, I write no new commandment unto you, but an old commandment which ye have heard from the beginning: this old commandment is the word, which ye have heard from the beginning. 8. Again, a new commandment I write unto you, that which is true (to wit, that the commandment is new which he will now write) in him (who reneweth the commandment of old given to Moses) & also in you, for the darkness is past. (uz. the hardening of the minds of men, under the old testament, whereby they did but in a small measure understand the word) and that true light (a greater measure of illumination; as also the writing of God's laws, not in Tables of stone, but in the fleshy hearts, so as they be transformed into the obedience thereof) now shineth. CH. Well: set down this commandment which is so ancient, and is now renewed. joh. profession joined with hatred and malice, a note of an hypocrite 9 He that saith (as many among you do) that he is in the light (that is, that he is both plentifully enlightened and borne anew) and hates his brother, is in darkness (under the estate of damnation, not yet truly regenerate) until this time. 10. He that loveth his brother, Love of our brother, a sign of regeneration. abideth in the light (is truly enlightened and regenerate.) and there is no offence, (uz. he will give no occasion of evil) in him. 11. But (on the contrary) he that hateth his brother, is in darkness, and walketh in darkness, (leadeth his life in ignorance and ungodliness) and knoweth not whither he goeth; because that darkness hath blinded his eyes. Ch. What moveth you to deliver unto us, all these notes and signs of our new birth and communion with Christ. joh. 12. Little Children, I writ unto you, because your sins are forgiven you▪ for his namesake (uz. by Christ and his merits; that ye may be certified to your comfort of this.) (And that no kind of men among you might doubt of this) 13. I writ unto you fathers, because ye (delighting to tell & hear of old and ancient matters) have known him (that is, christ) that is from the beginning. I writ unto you young men, because ye (delighting to show your valour and strength) have overcome the evil one. (that is, Satan.) 14. I writ unto you little children, (who delight always to be under the Father's wing,) because ye have known the Father. (And again, because we are dull to mark and remember that which is good for us.) I have written unto you Fathers, because ye have known him that is from the beginning: I have written unto you young men, because ye are strong, and the word of God abideth in you: and ye have overcome that wicked one CH. If we be in the estate of grace under God's favour in Christ; how may we abide in it? JOH. 15. Love not this world (the corrupt estate of mankind out of Christ,) neither the things that are in the world (for first of all, to give reasons,) if any man love this World, the love of the father (wherewith he loved the Father) is not in him. (Secondly,) 16. For all that is in this world, as the lust of the flesh (the corruption of nature, which chief breaketh out in evil concupiscence) the lust of the eyes (the fruit of the former, stirred up by outward provocations, especially in the eye, as it is manifest in Adultery & covetousness) and the pride of life (uz. Arrogancy and Ambition, among men, in common conversation of life,) is not of the father, but of the world. 17. And (Thirdly) this world passeth away and the lust thereof: but he that fulfilleth the will of God, abideth for ever. Ch. What other things are we to do, that we may continue? JOH. 18. Little Children, it is the last time: and as ye have heard, that Antichrist shall come, (a special Antichrist, the chief of all other; who is now manifest to be the Pope of Rome) even now, are there many Antichristes, (Heretics, denying, either the natures of Christ, or his offices: or the union and distinction of his Natures:) whereby we know, that it is the last time: CH. Those whom you call Antichrists, were of our company; and professed as we do. joh. 19 They went out from us, but they were not of us: for if they had been of us, they should have continued with us. But (this cometh to pass, that it might appear, that they are not all of us. CH. How can we be assured of our continuance in grace; for we may fall as well as they do? JOH. 20. But ye have an annointment, God's spirit dwelling in the heart, a sign of perseverance. (the grace of God's holy spirit, resembled by the anointing in the old testament) from that holy one (Christ, Luke. 1.15.) and know all things. CH. If we know all things, than you need not write unto us of these matters. joh. 21 I have not written unto you, because ye know not the truth, but because you know it, & that no lie is of the truth (uz. ye can distinguish between the sound doctrine of the Gospel, and errors) Ch. What is this lie which you speak of? joh. papists deny jesus to be Christ, for though in words they magnify him, yet in their doctrine by necessary consequent, they deny him to be a king, a priest a prophet. 22. Who is a liar (a deceiver, a seducer) but he that denieth that jesus is Christ? (the Messiah or Saviour of mankind.) The same is the Antichrist, that denieth the father and the son. Ch. These whom you mean (say they) defend the doctrine of God as well as we; and they use to call him their father. Io. 23. Who so denieth the son, hath not the Father. Ch. What do you infer upon this; if it be the last time, as you have said? Io. 24. Let therefore abide in you, the same (doctrine concerning Christ) which ye have hard from the beginning (which the Apostles preached; perseverance in the knowledge and obedience of the Gospel, a sign of communion with Christ. and before them the Prophets, since the beginning of the world) If that which ye have heard from the beginning, remain (ye believing and obeying it) in you, ye also shall continue in the son, and in the father. 25. And this, is the promise which he hath promised us, even life eternal. Ch. We cannot persuade ourselves of perseverance, seeing men so commonly fall away from Christ among us. joh. 26. These things have I written unto you, concerning them that deceive you (not meaning them of you, as you seem to take it) 27. But the anointing (the spirit which ye have received of Christ, and which hath led you into all truth) which ye have received of him, dwelleth in you, (abideth in you, and will so continue) and ye need not that any man teach you, (any other doctrine beside this, which ye have learned already:) but as the same anointing, teacheth you all things, and it is true and not lying, and as it taught you, ye shall abide in him. 28. And now, little Children, abide in him, that when he shall appear, we (being justified in Christ,) may have boldness, and not be ashamed: (neither Satan, nor our consciences accusing us for sin,) before him at his coming. Ch. We are still in doubt to return back to that which you say before, how an endeavour to keep the commandments, should be a sign of fellowship with Christ. joh. 29. If ye know that he (God) is righteous, know ye, that he which worketh righteousness, is borne of him. (as a Child is known to have such a man for his Father, because he resembleth him. CHAP. 3. CH. ARe we then borne of God? Io. 1. Behold, what love the father hath given to us, that we should be called the sons of God. Ch. The World doth not report us, as the sons and daughters of God, but for the refuse and offscouring of the world. joh. For this cause the world knoweth not you, because it knoweth not him. Ch. Can God's Children be subject to such infirmities and miseries as we are? joh. 2. dearly beloved, now are we the sons of God, but yet it is not made manifest what we shall be: and we know, that when he shall be made manifest, we shall be like him; (having not equality, but likeness of holiness and glory:) for we shall see him as he is, (for now we see him as it were, through spectacles, in the word and Sacraments.) Ch. Alas poor wretches, we are not like God's children; for we are even sold under sin, and daily carry a mass of corruption about us. Io. 3. Every one that hath this hope (to see him as he is, A desire, & an endeavour to use good means to cleanse ourselves of our corruptions and privy sins, is a mark of adoption. ) purifieth (uz. though he be subject to sin, yet he desireth, and useth the means to cleanse himself from sin:) even as he is pure. (setting before him Christ as a pattern to follow.) Ch. How prove you, that an endeavour to purify ourselves, is a note of Adoption? joh. (By the contrary) 4. Whosoever committeth sin, (practiseth sin with full consent of will; not endeavouring himself in holiness of life,) transgresseth also the law (and for that cause, being under the curse of the Law, cannot be Gods children) for sin is the transgression of the law. (Understand, by law, not moral law, but any commandment of God, whether it be in the law or Gospel. 5. And (again,) ye know, that he was made manifest, (took our nature on him) that he might take away our sins, (the guilt & punishment at once, and the corruption by little and little,) and in him is no sin. (Thirdly,) 6. Whosoever abideth in him, sinneth not: (he doth not give himself to sin, so as it should reign in him:) Whosoever sinneth, hath not seen him, nor known him: (to wit, effectually, so as he can apply Christ and his benefits to himself.) CH. But some teach, that faith is sufficient: and they emboulden us to live as we will. Io. 7. Little Children, let no man deceive you; he that worketh righteousness, is righteous as he is righteous. 8. He that committeth sin (though he say, he doth believe, & therefore thinks himself justified before God) is of the devil, (resembleth the devil, as the child doth the father, and is governed by his spirit:) for the devil sinneth from the beginning: (of the world:) (which appeareth, that) for this purpose was made manifest the son of God, that he might dissolve the works (for the beginning and continuance of all rebellion, and disobedience to God,) of the Devil. (And further, to display these Seducers) 9 Whosoever is born of God, sinneth not, (uz. doth not keep a course in sin, howsoever he fall by infirmity) for his seed (uz. God's word, cast into the heart, by the operation of the Spirit, making a man to spring up into a new creature, (remaineth in him: neither can he sin, because he is borne of God. CH. Briefly, to come to the point, how may it be known, who is God's child, and who is to be reputed the child of the devil JOH. 10. In this are the children of God known, Looseness of life, or the practice of sin, a note of the child of the devil, for the present time. and the children of the devil: whosoever worketh not righteousness, is not of God, neither (to give you a plain example) he that loveth not his brother. 11. For, this is the message, which ye have heard from the beginning, that we should love one another. 12. Not as Cain: he was of that evil one (Satan) and slew his brother: and wherefore slew he him? because his own works were evil, and his brothers good. Ch. Yet if we love those which be our brethren, according to the flesh never so much; they cease not to hate and persecute us. joh. 13. Marvel not my brethren, though this world hate you. Ch. If not to love, be a note of the Child of the Devil, what is the note of God's child? joh. 14. We know that we are translated from death to life, because we love the brethren, To love a christian, because he is a christian, or godly man, is a note of God's chiid. (uz. such as be Christians, because they are Christians:) (as on the contrary,) he that loveth not his brother, abideth in death: (is under the estate of damnation.) 15. Whosoever hateth his brother, is a manslayer: and ye know that no manslayer hath eternal life abiding in him. CH. You have showed us fully, that love is a mark of adoption. Now show us how we may know whether we love our brethren or not? joh. 16. Hereby we have perceived love, that he laid down his life for us: therefore we ought (carried with the like affection of love) to lay down our lives for the brethren. Ch. Many in speech do pretend love, but we find not this willing affection and readiness to show love. joh. 17. Whosoever hath this worlds good, (wherewith this life is sustained) and seethe his brother have need, Compassion stirring in the heart, a note of love and shutteth up his bowels (uz. hath no compassion, because it showeth itself by the rowlling of the entrails) from him, how dwelleth the love of God in him? Ch. What other note is there of true love? joh. 18. My little Children, let us not love in word, nor in tongue only, but in deed and in truth (sincerely.) 1.19. For thereby we know that we are of the truth (sound professors of the Gospel of Christ, Works of mercy, signs of love. ) 2. and shall before him appease our hearts: sincere love a note of sincere profession. (in regard of any accusation that our conscience shall lay unto us, before God's judgement seat) 20. If our heart condemn us (an evil conscience accuse us,) God is greater than our heart (namely in judging of us,) & knoweth all things. Ch. How may we know that our consciences will not condemn us? JOH. 21. Beloved, if our heart condemn us not, Boldness in prayer, a sign of a pacified conscience. then have we boldness towards God. (uz. to to come unto him by prayer.) Ch. What other fruit is there of true love? joh. 22. Whatsoever we ask we receive of him: because we keep his commandments, & do those things which are pleasant in his sight Ch. What are these commandments? joh. 23. This then is his commandment, that we believe in the name of his son jesus Christ and love one another as he gave commandment. Ch. Have they, which keep these commandments, their prayers granted? prove this. joh. (Yes) 24. For he that keepeeh his commandments dwelleth in him, and he in him. Ch. How may we know that God dwelleth in us, and we in him? joh. Hereby we know, that he abideth in us by that spirit (of sanctification, The operation of god's spirit in sanctifying us, a sign of communion with God. whereby we are renewed) which he hath given us. CHAP. 4. CH. TO return again to that which was before mentioned: shall we believe all that say they have the spirit? joh. 1. dearly beloved, believe not every spirit (uz. doctrines, which men bragging of the spirit do teach;) but try the spirits whether they be of God, for many false prophets are gone out into the world. Ch. How may we discern of spirits? joh. 2. Hereby shall we know the spirit of God, every spirit (doctrine) which confesseth that jesus Christ (the Messiah) is come in the flesh (is made true man; this being the substance of the Gospel,) is of God. 3. And every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whom ye have hard, how that he shall come, & now already is in the world. Ch. We fear, because these false spirits are of great power, to persuade & seduce many joh. 4. Little Children, ye are of God, and have overcome them: for greater is he that is in you (God's spirit) than he that is in the world. (the spirit of Satan.) Ch. But the doctrine of these men is of great account, and hath many followers in the world; ours hath but few which embrace it. joh. 5. They are of this world, therefore speak they of this world, and this world (uz. Ignorant and ungodly men) heareth them. 6. We are of God; he which knoweth God, heareth us: he which is not of God, heareth us not. Hereby know we the spirit of truth, and the spirit of error (namely, by the liking, and applause of the world.) Ch. How may we preserve ourselves against these seducers? joh. 7. Beloved, let us love one another▪ for love cometh of God: & every one that loveth, is born of God, and knoweth God: (by a special knowledge, whereby they are assured that God, the father of Christ, is their father, Christ, their redeemer, the holy ghost their sanctifier.) 8. He that loveth not, knoweth not God, for God is love (uz. wholly bend to show his love and compassion to his people.) (For a proof of this,) 9 Herein was that love of God made manifest among us, because God sent that his only begotten son into the world, that we might live through him. 10. Herein is that love, not that we loved God; but that he loved us: & sent his son to be a reconciliation for our sins. Ch. What of all this? joh. 11. Beloved, if God so loved us, we ought also one to love another. Ch. How can God manifest his love to us, he being a spirit and invisible? Io. 12. No man hath seen God at any time: (nevertheless,) if we love one another (this is a sign) that God dwelleth in us, and his love is perfect in us: (uz. that love wherewith he loveth, is throughlie made manifest towards us by our love: as the light of the Moon shining on us, argueth the light of the sun shining upon the moon, of whom (as from a fountain) the moon takes her light. Ch. How may we know, that God dwelleth in us? joh. 13. Hereby do we know, that we dwell in him, and he in us▪ because he hath given us of his spirit. Ch. What other sign have you, of Gods dwelling in us? joh. 14. We have seen and do testify, that the father sent that son to be the Saviour of the world. A sincere confession of the Gospel, a note of communion with Christ. 15. Whosoever confesseth (in faith and love) that jesus is the son of God, in him dwelleth God, and he in God. Ch. The Devil will confess Christ. joh. 16. And we (which is more) have known & believed the love which God hath in us Ch. Declare how our love should be a sign of God his dwelling in us. joh. God is love, & (therefore) he that dwelleth in love, dwelleth in God, and God in him. Ch. God is love we grant, but how may we know, that God is love to us. Io. To be like God in holiness of life, a sign of his love to us particularly. 17. Hereby is that love perfect, (uz. fully made manifest in us,) that we may have boldness (to stand before him without fear) in the day of judgement, for even as he is, so are we in the world. (not in equality, but in conformity of holiness.) (As may appear by the contrary) 18. there is no fear in love (uz. when a man is assured of God's love to him, he doth not distrust, nor servile fear him, in respect of his sins,) but perfect love casteth out fear: for fear hath painfulness (checkings and torments of conscience:) and he that feareth is not perfect in love. Ch. What other sign is there that God is love to us? Io. 19 We love him, because he loved us first, Our love of God, a sign that he loveth us particularly. (As when a man warms him, the heat of his body is because the fire is first hot.) Changed. If this be so, than they which love not their brethren, loved of God in Christ: seeing all generally say they love God. joh. 20, If any man say, I love God, and hate his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God, whom he hath not seen. 21. And this commandment have we of him, that he that loveth, God should love his brother also. CHAP. 5. 1. Whosoever believeth that jesus is that Christ (true Messiah) is born of god, & every one that loveth him which did beget (uz. God the Father,) loveth him also, which is begotten of him. (the Child of God, a true Christian.) Ch. This being manifest, that they are hypocrites which say they love God, yet show no love to their brethren, teach us how we may know that we love our brethren? joh. 2. In this we know that we love the children of God, An endeavour to keep the commandments, a sign of love of our brother. when we love God and keep his commandments (that is, endeavour to keep; the beginning of the action, being put for the whole.) 3. For this is the love of God (the duty of love to God) that we keep his commandments. Ch. But no man can keep the law? joh. His commandments are not burdenous (to them that are in Christ; and are freed from the curse of the law, which makes the law grievous, and are also guided by his holy spirit.) (And this is apparent) 4. for all that is borne of God, overcometh the world (Satan with all corruptions and works of darkness.) Ch. By what means? joh. And this is the victory which hath overcome the world, even our faith (which is the instrument and hand, whereby we lay hold on him, that he in us, and so we by him, might overcome the world.) 5. Who is this that overcometh this world, but he which believeth that jesus is that Son of God? Ch. How may we be resolved that jesus of Nazaret, the son of Marie, was the son of God, and the Messiah: he came but basely into the world? joh. Proofs invinsible, that jesus of Nazaret, the son of Mary was the son of God, against the jews. 6. This is that jesus Christ, which came by water (sanctification signified by the legal washings) and blood (imputation of Christ's righteousness or the sprinkling of his blood:) not by water only, but by water and blood: (because Christ worketh both justification, & sanctification together) & it is that spirit (a man's own conscience inwardly purified) that beareth witness, for that spirit is truth: (that is, that the testimony of the spirit of adoption, certifying us, that we are the sons of God is true.) 7. For, (that I may speak it more plainly,) there are three which bear record in heaven, the father, the word, (the Son) and the holy Ghost; and these three are one, (namely in testimony.) 8. And there are three which bear record in earth, the Spirit, and the water, and blood: and these three agree in one. Ch. How show you that these witnesses be authentical, and to be believed? joh. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God. (uz. that was said to come from heaven,) which he testified of his son. (Again) 10. he that believeth in that son of God, hath the witness in himself (the peace of conscience, which he may feel in himself:) (And further,) he that believeth not God, maketh him a liar: because he believed not the record, that God witnessed of his son. Ch. What is the effect of that, which these witnesses testify? joh. 11. And this is that record, to wit, that God hath given unto us eternal life, & this life is in his son. 12. He which hath the son, hath life & he which hath not the son of god, hath not life. (And to conclude,) 13. These things have I written unto you that believe in the name of the son of God, that ye may know, that ye have life eternal, & that ye may believe (uz. increase in faith,) in the name of that son of God. Ch. How can we have life eternal now, that are so miserable, and so full of wants? joh. 14. And this is that assurance that we have in him, that if we ask any thing according to his will, he heareth us. Ch. How may we know that God granteth our prayers made according to his will? joh. A sign of our prayers granted us, if God do but hear them. 15. If we know that he heareth (that is, (as it were) to give an ear to our prayers,) whatsoever we ask, we know that we have the petitions, which we have desired of him, (though the things that we asked be not given us in that measure, manner, and time, in which we asked them.) Ch. Let us hear an example of those things which God will grant, when we pray Io. 16. If a man see his brother sin a sin, that is not unto death; (that is, which may be pardoned,) let him ask (pardon in his behalf) and he shall give him life for them that sin not unto death: there is a sin unto death, (after which, necessarily damnation followeth, as the sin against the holy Ghost: I say not that thou shouldest pray for it. Ch. But is not every sin, a sin to death? joh. 17. All unrighteousness is sin, (and therefore deserveth death:) but there is a sin not unto death; (namely that which is pardoned in Christ) Ch. We fear lest we have committed this sin, which is unto death. joh. 18. We know that whosoever is borne of God sinneth not; but he that is begotten of god, keepeth himself, and that wicked one (Satan) toucheth him not. (uz. doth him no violence, or he cannot give him a deadly wound.) 19 We know that we are of God, and this whole world lieth in evil: (that is in servitude under Satan and sin.) Ch. How show you, that we are of God? joh. 20. We know that the Son of God is come, and hath given us a mind to know him that is true: & we are in him that is true, that is, in his son jesus Christ, this same is that very God and that eternal life. Ch. How may we keep ourself in God, and never commit the sin to death? joh. 21. Little Children keep yourselves from images (whether they be of false Gods or of the true God.) PSALM. 15. jehova. David. DAVID. 1. O jehova, who shall dwell (as Pilgrims dwell in tents) in thy tabernacle, (the Church militant?) who shall rest in thy holy mountain, (the kingdom of heaven?) JEHO. Sincerity of life, in righteousness & holiness, a note of God's child. 2. He that walketh perfectly (that is, he which leadeth the course of his life uprightly.) DAV. Who is the upright man? JEHO. He that worketh righteousness (according to the commandments of the second Table,) and speaketh the truth in his heart (as he thinketh, his heart & tongue agreeing.) DAV. By what notes may this upright man be known, and who is he? JEHO. Seven notes of an upright man. 3. I. He that slandreth not with his tongue: II. nor doth hurt to his neighbour: III. nor receiveth a false report against his neighbour. iv 4. In whose eyes a vile person, (an ungodly and unrighteous man;) is contemned, but he honoureth them that fear God: V He that having sworn to his own hindrance, changeth not. VI 5. He that giveth not his money to Usury. VII. neither taketh reward of the innocent. DAV. Are these notes unfallible? JEHO. 6. He that doth these things, shall never be moved, (shall abide in God's favour for ever▪) A BRIEF DISCOURSE, TAKEN OUT OF THE writings of Hier. Zanchius. WHEREIN THE FOREsaid case of Conscience is disputed and resolved. ASSERTION. I. Only the elect, and all of them: not only truly may be, 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 ways. We say, that the elect alone may be, and indeed are made sure of their Election: that so we may exclude the reprobat hypocrites: for considering they are not elected, they can never be truly persuaded, that they are elected. I say truly: because it may come to pass, that many in their own thinking shall be predestinate: yet in truth they are not persuaded so: for they are deceived. We have an example in temporary Christians, who think of themselves, that they believe in Christ, but truly do not believe: for their Faith is in hypocrisy: and for a time only. Wherefore a true & certain persuasion of Election, can never befall any of the reprobates: because the true persuasion of Heavenly matters, 1. Cor. 2.10 Math. 11.27 cometh of the holy Ghost; which never persuadeth any false matter. Wherefore how can Reprobates be persuaded that they are elected? This considered, it is not amiss, that we attribute this persuasion (of which we now speak) to the elect alone. We add further, that all the elect, not only may be, but are indeed made sure of their Election: Which must be demonstratively confirmed against schoolmen, & other our adversaries. We say, this is done in the time appointed; because the Elect, before they be called to Christ, are never sure of their election: nay, they never think of it, as appeareth in Paul before he was called, and in others. Again, in like manner after they have been called; yet not presently are made sure of their election: but some sooner, some latter. Lastly, we add, that this is done many ways, what they are (if not perfectly, yet in part I will afterward show.) Now let us come to the matter. The Schoolmen demand, whether a man may be made sure of his Election? And they determine that a man cannot, except it be by divine revelation: because Predestination is in God, and not in us. And no man knoweth the things of God, but the spirit of God: 1. Cor. 2.16. as no man knoweth the things of man, but the spirit of man, which is in him: Again, who knoweth the mind of the Lord? Rom. 12.34. The elect by the testimony of the holy Ghost, are made sure of their election. therefore (say they) some special revelation is needful: if any desire to be certified, either of his own or of any other man's predestination, their sayings are not simply to be disliked: but in that meaning, in which they understand them, they are no way to be approved. For they take a special revelation to be this, if God shall signify and say expressly 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 few other Saints, had their predestination revealed to them, So they conclude, that, because every man hath not his Election revealed to him after this manner, that all men cannot be assured of their election. But they are deceived, for God, not only by this one manner, which they spoke off, doth reveal his will & his counsels, but by many: for God revealeth things, either by the inward inspiration of his spirit, or outwardly by his word: or both inwardly and outwardly, by inward and outward 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: he shall lead you into all truth. By his word, he spoke unto the Prophets, and in like manner, ch. 19.13 by his word he teacheth us his wil Also, by divers effects, he declareth, either his mercy or his justice: as it is known. The same must be thought of the revealing of his election: to wit, that God revealeth the same to the elect, by the holy Ghost, by the word, and by the most certain effects of predestination. The first testimony, by which God assureth us of our election, is the inward testimony of the spirit, of which, the Apostle saith: the spirit (of God) testifieth unto our spirits, that we are the children of God. Now what is it to be the son of God, but first of all, to be predestinated to be the child of God by adoption: & then to be made actually the son of God by faith: and lastly, by the same spirit also, to be regenerate as God's Children are, and to put on the nature of the son of God, or rather the son of God himself, as the Apostle speaketh. Therefore the holy Ghost, whilst he inwardly beareth record unto our spirits, that is, to our minds, being enlightened by his light, that we are the sons of God: most plainly revealeth that we were predestinate from all eternity to adoption; for men are not made the sons of God by faith, nor regenerate 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 certain, than this testimony: for who better knoweth the things of God, his counsels and decrees, than the spirit of God, which searcheth all things, 1. Cor. 2.10. yea the deep things of God: therefore he can most truly reveal unto every one of us, the certainty of our election. And he cannot deceive us in revealing it: for he is the spirit of truth which can neither deceive nor be deceived. joh. 16.13. If an Angel from heaven should be sent to thee, as he was sent to Marie, and as he spoke unto the fathers, and should tell thee in the name of God, that thou wert elected to life everlasting: wouldst not thou say, that thou couldst not then doubt any longer of thy election? But so much the more certain is the testimony of the spirit, which beareth record unto our spirit, that we are the sons of God: by how much the holy Ghost doth more know the things of God than any Angel: and can less deceive then an Angel. And so much the more sure, is this testimony, considering it is not kept in the bodily ears, where it might soon vanish away, but in our mind and spirit: because the spirit beareth record to our spirit. Add further, that the holy Ghost never departeth from our spirit, but dwelleth in us, abideth in us, speaketh in us, showeth forth his power in us, prayeth in us. Therefore the Apostle saith, that we have received the spirit of adoption, Rom. 8.15 Gal. 4.6. by which we cry Abba Father: as though he should say, this testimony of the spirit is altogether so sure, by which, he beareth us record, that we are the sons of God, that presently without doubting, we can call upon God, and cry Abba Father. And all the elect have this testimony, being made the sons of God by faith, and being renewed by the holy Ghost: and engrafted into Christ; For so the Apostle speaketh, Rom. 8 9 if any man have not the spirit of Christ, he is not his: therefore, whosoever is Christ's, and is engrafted into Christ, it is necessary he should have the spirit of God. And whosoever have received, and do enjoy the spirit of Christ; to their minds the same spirit beareth record, that they are the sons of God, and maketh them to cry Abba, Father. And it is certain, that no man is renewed by the holy Ghost, which is not persuaded, that God is his most merciful and most loving Father: & therefore, can call upon him as a Father. Therefore, although all men, in that they are assured by the certainty 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 all men indeed, have thereby a sure testimony of their election to glory: because, if they be the sons of God, they are also heirs of eternal life. This testimony I will briefly comprise within this demonstration: whosoever call upon God, and in their hearts cry, Abba Father, they are the sons of God, and it is certain, that they thus cry by the spirit of God. And they which are the sons of God, are also heirs of eternal life, and they have been predestinate to adoption: therefore it must needs be, that all they which are persuaded, that they are the sons of god by the holy Ghost; are predestinate to eternal life, and must be persuaded of it. This is the first testimony, and the first way, by which God revealeth to every elect man his predestination: namely, by the holy Ghost within our hearts, bearing record unto us, that we are the sons of God, in christ and by Christ. And let this be the first argument, also serving to confirm our assertion. Vers. 2. The elect out of the word of god, their conscience making the assumption, at length they may be certainly persuaded of their predestination. The second way, by which God revealeth to every man his predestination, is by his word. I mean not any particular word, by which he doth declare to any, outwardly, in private and special manner, and that in express words, his election: but the general word of the Gospel, by which Christ calleth all them, which believe in him, elect, both by himself, and by his Apostles, as in the new Testament, every where is most manifest. For, although in particular propositions he say not to thee, or to him particularly, thou art elect to eternal life: yet, by means of general propositions, he doth aswell conclude in the heart of every one that believeth, that he is elected; as any man shall be able to conclude unto particular men, that every one of them is a living creature, endued with reason, by this general proposition: Every man is a reasonable creature, endued with reason: the Assumption being suppressed. Therefore, after this manner dealeth God. He hath chosen all, and every several man, whom he was to indew with Faith, to have the everlasting inheritance▪ Furthermore, he publisheth it to all the Elect, by the Apostles, in this general proposition, that all the faithful are elect to eternal life: the That, whereby a man applies the general promise to himself. assumption is concealed in the word of God. But when he giveth us faith, he maketh every one of us, to make an assumption by himself in his mind: but I am of the faithful: for I find in myself, that I truly believe in Christ. Therefore, who is it that maketh this conclusion for thee, that thou art predestinate to everlasting life? even God himself: the proposition being taken forth of the gospel, & the assumption proceedeth of the gift of faith. But that indeed, by which we properly attain to the knowledge of the matter, contained in the conclusion, is the middle term; as they call it. Wherefore, it is manifest, that God, by the word of his Gospel, where he saith, that all the faithful are elect: doth reveal to every faithful man, his own predestination. Only this one thing is to be required, that the faithful man, hearing the universal propositions, in his mind should make an assumption; But I am faithful, by the gift and grace of God. And is not God said to have revealed to every man, his special malediction, in this general proposition, Cursed is every one, that doth not continue in all things that are written in this book: Deut. 27.26 although he say to no man specially, thou art accursed: for every one doth make this assumption, that he is accursed: because he knoweth most certainly, that he doth not continued in all things that are written in the book of the Law. Therefore, the schoolmen are deceived, when they say, it maybe, that every man may be sure of his election: namely, if God, which is able, will reveal it to him: yet, that he doth only reveal it to a very few, as the Apostles: for God (as hath been proved & declared) even by his word, in general propositions, doth reveal to every man his predestination: For, what can be more certain, than this demonstration? Whosoever do truly believe in Christ, they are elect to eternal life in Christ: but I truly believe in Christ: therefore I am elected. But some make an exception, and say, that this were a demonstration, and that most certain and evident, if a man might be able to know, that he were endued with true faith in Christ: but here lieth all the difficulty. For many think that they truly believe in Christ, whereas nevertheless, their faith is hypocrital and temporary, as appeareth by the Evangelists. Answer. We grant, that they which believe by such a faith, which is in hypocrisy▪ and only lasteth for a time▪ that they are deceived, whilst they think, that they do truly believe, and yet do not indeed: They which do truly believe, know that they believe. for they are like them, which dream that they are Kings, when as they are very beggars: but we say, that they which believe by a true faith, do know, whether they truly believe or no: and they are not deceived, when they say, and think that they truly believe. For, they are like unto them, which handling a precious stone, by reason that they are endued with sense, know and say, that they handle it. And if no man might certainly know, whether he believed truly or not, why doth the Apostle say, Try yourselves, 2. Cor. 13.65 whether you be in the faith? And if it be so, no man can ever certainly know, whether he be justified, considering that they only, which truly believe, can be justified. And if a man, giving credit to another man's words, doth certainly know, that he believeth him, how much more doth he know it, which being endued with true faith by the holy Ghost, believeth the Gospel? In a word, godly Writers have proved against Schoolmen, that they, which are endued with true faith in Christ, cannot be ignorant of it. But (say they) no man is certain of his perseverance in faith: And therefore, out of this universal proposition, He which believeth, namely, with a true and constant faith, is elected to life: no man can conclude that he is elected, by reason, that albeit he may know, that he is endued with true faith, yet he cannot tell, whether it shall be perpetual. This collection is absurd: & the learned have fully proved, that true faith is perpetual. And therefore, they which certainly know, that they believe in a true faith, are also certain, that the same their true faith, shall never perish in this world: partly, for the promise of God, jer. 32.40. I will put my fear into their hearts, that they may never departed from me: and partly for the prayer of Christ, I have prayed for thee, Peter, Luk. 22.33 that thy faith do not fail. Seeing it is so, it is very certain, that God by his word, in which generally he saith, that all the faithful are elect, doth reveal to every man his election: considering that the proposition taken out of the Gospel, is most certain: and every faithful man may assume to himself, that he is endued with true faith in Christ. Vers. 3. By the effects of predestination, a man may gather his predestination. The third way, by which God revealeth to every one of us his predestination, is by the effects of predestination, as well inward in us, as outward: by which, as by certain marks imprinted in us, he doth seal us to himself in Christ: and doth so seal us, that if we shall give diligent heed, we may thereby evidently perceive, that we are set apart from the common sort of men, which is often called by the name of the world: that we are foreknown for his sons, and loved in Christ, and predestinated to eternal life; yea, and that we appertain no longer to the world, but to that City which is above, that hath his foundation as the Apostle saith. Heb. 11.12. And we have a two fold reason of this argument: one, because these effects (of which we speak, and which we will afterward handle) God worketh not in any, but his elect as also afterward we will show. 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 have fellowship 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 effects of predestination which are in us, are like seals imprinting the image of God's electi- in us. whosoever are made free: therefore whosoever feeleth himself freed through these graces of God, may be assured and certified of his predestination. The other reason is, that these effects are not only the effects simply of predestination, but also such effects they are, that they may also may be seals of it: namely, in printing in us a lively form and image of God, foreknowing us, loving us, electing us. And therefore, albeit we cannot see the purpose, the foreknowledge, the election and predestination of God, as concerning ourselves, in God himself foreknowing, willing, and electing us: yet we may behold in ourselves, some sure representations of all these imprinted, and even stamped in us by the word: and so by the beholding of these forms and impressions in ourselves, we shall easily be brought to the knowledge of those patterns (as it were) which are in the Lord himself. The matter (by reason it is very good and comfortable) may be declared by a similitude: God is like unto the Sun in regard of us: the sun when it shineth upon us, and after a sort looketh us in the face, it doth after such a sort imprint an image of his light in our eyes, that we also in like manner being made partakers of his light, may look again upon the sun itself, and upon his light; for the light of the Sun, and his beams being sent down upon us, are beaten back and reflected again towards the sun. So in like manner, the forknowledg of god by which he hath and would acknowledge us for his, from all eternity; it always resteth in God, and cannot of itself be perceived of us. But yet whilst God doth acknowledge us for his, he doth portrait in us his elect, a certain form and image of his foreknowledge: by which, he maketh us, renouncing all other gods, to acknowledge him for our only true God. Thus it cometh to pass, that through this true knowledge of God, which he vouchsafeth us, and by which we do acknowledge God, for our God and Father: we may after a sort, behold in God himself his foreknowledge, by which he hath foreknown us for his sons. For first of all, God doth acknowledge us for his, and then the elect being made partakers of this his light and knowledge, he causeth us in like manner to acknowledge him. To this purpose serveth that, which our Saviour Christ saith: first, (saith he) I know my sheep, after he addeth, and again, joh. 10.14 I am known of mine. As though he should say, whiles I acknowledge them for my sheep, I make them, by means of this my light & knowledge, that they also can acknowledge me for their pastor. So the Apostle saith to the Galathians: When ye shall know God, or rather are known of him: he teacheth therefore, that God knew the Galathians, because he had first acknowledged them for his, in his eternal Predestination: And by giving unto them this his wisdom, Col. 4.9. he made them acknowledge the true God, for their God. The same may be said of the love of God, by which he loved us in Christ to everlasting life, before the foundation of the world; God by loving us doth print in our hearts the Image of his love, by which we may love him again from our hearts: and as it were, by the reflection of the sunbeams, sent down into our hearts, we may be provoked to love again. For the love of god to us being eternal, and causing eternal life, begetteth in the time appointed, a certain love in us, serving for his eternal glory. And to this purpose is that of saint john: 1▪ Ioh 4.10. not that we first loved God, but because he first loved us. As though he had said, therefore we love God, because he first, that is, before the foundation of the world loving us in Christ, by the engraving of his love in our hearts, causeth us to love him again as a Father. So love is said, (to wit, 1. john. 4.7. Rom. 5.5. that love, by which we love God) to be of God: that is to proceed of the love of God towards us. And Paul writeth, that the love of God, (namely, that love, by which he loved us) to be shed in our hearts by the holy Ghost, which is given us: And by this shedding of the love of God in our hearts, it cometh to pass, that love is also wrought in our hearts towards God. And therefore, by that sound love by which we feel ourselves to love God: we are made to know how great that love of God is, by which he loved us, from all eternity in Christ. And what is that love else, but predestination? In like manner, election, by which he singled us from the rest of the world in Christ, that we might be holy before him; begets in us a certain image, even of God himself, 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 jehovah, to be our God, that he may be always before our eyes, he which sanctifieth us, and the Author of our whole salvation. Wherefore, through this constant election, which is in us, we perceive that that election which is in God as concerning us, is firm and sure; not only as we gather the cause by the effect, but also, as we gather the pattern by the picture: like as by the similitude of the form of a seal, fashioned in wax, we do easily understand, what is the very form and fashion of the seal. Therefore it is manifest, that it is the manner of God, by the effects of his election and predestination imprinted in us, to reveal to every one of us, his own election and predestination: And that two ways, both because there are certain effects of predestination, and by the effects, the causes are known: and also because there are certain lively types of God's foreknowledge and election, by which we are sealed up unto God. Now by the imprinting of these forms and types in us, as the seal is in wax: the very first patterns themselves are known what they are. Furthermore, that there is no man elected to eternal life, which shall not be sealed up in the time appointed, with these marks of God's 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 we were elected, that we might be holy, and without blame. Also he teacheth, that all they whom God hath predestinated, are likewise called, and justified, and, by consequent, endued with faith, and knowledge of God, by which they take him for their Father, with love also, wherewith they love him as a Father; also, with a good will & constant purpose, by which they desire constantly his glory. Again, he saith in another place, The foundation standeth sure, 2. Tim. 2.19. having this seal (in respect of God) the Lord knoweth who are his. Now, in respect of us, he putteth down another seal, saying: Let him departed from iniquity, which calleth upon the name of the Lord: For with this mark, all the elect are branded. They call upon the name of the Lord, and departed from iniquity: seeking after holiness & 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 jesus Christ, as he was man and Mediator, so also, the rest of his children he hath sealed, and doth daily seal, with sure notes and seals, joh. 6.27. to distinguish them from other men, 2. Cor. 1.21. and the children of this age. For, God is said to have anointed us, and sealed us, and given us the earnest of his Spirit in our hearts. And again, to have sealed us with the holy Spirit of promise, Eph. 1.13. & 4.30. and that to the day of redemption. As it is easy to discern a right seal from a counterfeit, so the true souls of God (by the sealing of the Spirit) are distinguished from Hypocrites, and lawful children, from bastards. It remaineth, that we should declare some effects of predestination: The chief effects of predestination, by which the elect are discerned from the Reprobate. by which, as by marks and seals, the elect may be discerned from reprobates. The first effect of predestination, is Christ himself, as he is a Mediator and a Saviour, 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, we are cleansed and sealed; and by his dwelling in us, quickened (for he is our life, and that eternal) and therefore, we are severed from Reprobates, which always remain in death, as in the holy 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 powered out all the effects of Predestination into us. In that therefore, every elect faithful man feeleth Christ to dwell in him, and to quicken him; he hath a seal in himself, by which he may know, that he was elected to everlasting life in the same Christ: A part and beginning of which life, is this spiritual life, by which we now live to God. And as every man knoweth himself to be the son of God in Christ, because he calleth upon God from his heart, as a Father: So he may conclude, that he is predestinated to be the son of God, for Christ's cause: And that by this first note, the faithful may know, that they are elect to eternal life; the Apostle showeth, know ye not (saith he) yourselves, 2. Cor. 13.5. that jesus Christ is in you, except ye be Reprobates? And no doubt a type of this kind of sealing, was that sealng, which was done in Egypt, by the blood of the Lamb: 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 over untouched of the Angel. And by Christ, as by the chief effect: yea, and the cause to of all the effects which follow; all other effects of predestination are put into us, and we are sealed with them. The Apostle nameth three principals; our calling (to wit, Rom. 8.30 effectual) our justification, and glorification. This third effect, we shall obtain in the life to come, the two first in this life. And to these two, may very well be referred all other, which we receive in this life by Christ: with the effectual calling, we join a sound hearing of the word of God, and the understanding of it, accompanied with great and constant delight and joy, faith also, and a true knowledge of the Deity, humanity, and office of Christ. Unto justification, we refer a persuasion of the remission of our sins by Christ (for by this we are justified:) and regeneration too, or sanctification, and renovation of life, a good conscience, love not feigned, a pure heart and clean, patience in adversity, and boasting in tribulation, all good works and fruits of the spirit: ad hereunto the cross itself, which we bear for the truth of the Gospel; wherefore, whosoever feeleth that he is effectually called, that he doth willingly hear the word, that he doth believe the Gospel, that he is sure of the remission of his sins, that he burneth with true love to his neighbour; that he is bend to every good work; he cannot but must needs be persuaded of his election: for God only doth communicate these unto the Elect. Therefore it is plain, that the elect are confirmed in the assurance of their election, by the effects of predestination: and that there is a threefold way, by which God revealeth to every man his predestination. But if any shall take an occasion the rather of doubting of his election, The weakness of our faith, as touching our eternal election, by what stays it may be held up. then of confirming himself in it, of that which hath been spoken, as concerning the fruits of the Spirit, and the effects of predestination: and that peradventure, because he can feel in himself few and very weak fruits of regeneration and election; yet let him not be discouraged, neither let him doubt of his election, but let him underset himself with these props. First of all, if ever he truly felt in himself, that testimony of the Spirit, (which before I mentioned) namely, that he is the son of God: let him know undoubtedly, that he is such a one, and therefore elected to eternal life: For, the holy Ghost never beareth record, or persuadeth a man of that, which is false; for he is the spirit of truth. And they are not the sons of God, except they have been predestinate (as the Apostle saith) to adoption by Christ: And none that is the son of God, and a man elected, can be made a reprobate, and the child of the Devil. Therefore, albeit he feel in himself both few and feeble effects of regeneration, yet let him not doubt of his election▪ otherwise, he shall disgrace the testimony, which he hath received of the holy Ghost; yea, and that to, which as yet he enjoyeth; although peradventure, by reason that his mind is troubled by evil affections, that testimony of the holy Spirit, can scarce be heard in him. For the true testimony of our adoption by the holy Ghost, being once given unto our spirit, lasteth for ever; although it is other whiles heard more plainly, and at other times is more slenderly and scarce perceived. But how (say you) may I know, whether that testimony doth proceed from the holy Ghost, How a man may know, whether the testimony, which is given of the Spirit, be of of the spirit or not. and therefore, whether it be a true and certain testimony. I answer, first, by the persuasion: secondly, by the manner of the persuasion: lastly, by the effects of this testimony and persuasion. For the first, the holy Ghost doth not simply say it, but doth persuade with us, that we are the sons of God: and no flesh can do this. Again, he persuades us by reasons, drawn, not from our works, or from any worthiness in us, but from the alone goodness of God the Father, and grace of christ. In this manner the Devil will never persuade any. lastly, the persuasion of the holy ghost is full of power; for, they which are persuaded, that they are the sons of God, cannot, but needs must call him Abba, Father, and in regard of love to him, do hate sin, and whatsoever is disagreeing to his will: and on the contrary, they have a sound and a hearty desire to do his will. If at any time thou hast felt in thyself any such testimony, persuade thyself, it was the testimony of the holy Ghost: and that very true & certain to: & therefore, that thou art the child of God, & predestinate to eternal life. This is the first prop, by which we must underset that weak belief we have, of our certain election to eternal life. Again, hold this without wavering, whosoever thou art, that art tempted to doubt of thy election: even as nothing is required at our hands to work our election, (for God chose us of his only mere goodness) so that we may truly know, whether we be elect or not; this one thing shall be sufficient; namely, if we shall attain to the certain knowledge of this, that we are in Christ, and partakers of him: for, he that is now engrafted into Christ, & is justified, 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, that it be like a grain of mustard seed, and feeble, like a young borne babe, and that sore diseased to. Now, that faith, which is a lively and a true faith, lasteth always, as hath been before declared, neither can it at any time altogether fail. And so it cometh to pass, that they which once have been truly engrafted into Christ, remain always & continue in him, according to that saying. All that my father giveth me, shall come to me: & he which cometh unto me, I will 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 us more to Christ: and therefore, we must always endeavour to increase in Faith. Yet for all that, this is most certain; one little spark of true faith, is sufficient to engraft us into Christ. And for that cause, we must in no wise doubt of our engrafting into Christ, and of our election to; by reason of the weakness of Faith, and of the small and slender fruits it bringeth out. But how shall I certainly know (say you) whether my Faith be a true & lively Faith or not? Whereby a man may know whether his faith be a true faith or not. Out of the same grounds, from whence the testimony of our adoption is perceived. First of all, if you shall truly feel, that you are persuaded of the truth of the Gospel; yea, and that all your sins are pardoned you for Christ, and you received to favour. Again; if you see that this persuasion is grounded, not upon any merits of yours, but on the sole goodness of God, and grace of Christ. Lastly, if you feel such a confidence to approach unto, and call upon the Father, & such a love towards him, and his son jesus Christ, that ye do hate and detest whatsoever is against his glory, (as all sin) and on the contrary, be carried away with a desire to do those things, which serve for the advancing of his glory: and therefore, that you love all those, which desire and seek the same, as the brethren & friends of Christ. For these be the effects, which can never be severed from true Faith. And this is the disposition of true faith: therefore, as long as thou feelest these effects in thyself, albeit, very slender, and greatly languishing: yet assure thyself, thou art endued with true Faith, although it be weak, and therefore thou art in Christ; yea, and in Christ elected to. Wherefore, thou must not doubt of thy salvation and election, by reason of thy daily slips, proceeding from thy weakness of Faith, no, not for heinous crimes; like as neither David, for his adultery and murder, nor Peter for his threefold denial, did despair of their election: which appeareth, in that being plunged in the very gulfs of their temptations, they held fast their Faith, as an anchor, and called upon God, This is the second prop. lastly, in no wise we must forget; namely, that our election is certain, and immutable: and therefore, as it is done without respect of any works of ours, so in like sort, it can never be changed by any of our evil deserts. For as it is first proceeded from the only free purpose of God, so it is grounded thereon. True it is, we provoke God's wrath against us by our sins, and neither will God let them escape unpunished, but he chastiseth us by divers, both inward & outward scourges; as may appear in David above all other: Yet for all that, it is his good pleasure, that for his goodness sake and truth, for the obedience of Christ, that his purpose should remain sure, and our election. So it cometh to pass, that he giveth us repentance anew, to raise us up, & to receive us to favour. Therefore, although for the present, thou feelest thyself to be of weak faith, and to have fallen to divers sins: Yet, whereas heretofore, thou hast had many and evident testimonies of thy election, as the testimony of the holy Ghost, and the testimony taken from Faith, & the effects of Faith: at this present assuredly thou canst not doubt of thy election, for thy sins committed, but thou shalt much derogate from this free election, and also from the testimonies of thy election heretofore enjoyed; yea, & those which yet thou enjoyest. For, if thy sins displease thee, & thou desirest to live without blame, only for that thy sins displease thee; why, now thou hast a new testimony of thy election: For, such repentance as this is, is only proper unto the elect. Therefore, by these three props we must uphold our faith, as touching every ones particular election. And thus much as concerning the certainty, with the which every man must be persuaded, that he is elected in Christ to eternal life, before the foundation of the world. ASSERTION. II. Whosoever are predestinate to the end, they are also predestinate to the means, without which they cannot attain to the end: and therefore, as the elect necessarily at length do come unto the end, by reason of the certainty of their election: so also, by reason of the same certainty, it is necessary, that they should be traced through those means, which tend to the same end. We must mark the end to which we are predestinate, The end of our predestination. & to which we say, that one day we shall be brought: for there is a double end of our election: the one concerneth the elect themselves, namely their glorification, or their eternal life and glory in heaven. Of which is spoken Rom. 8. The other concerneth God himself, which chooseth, namely, the glory of God: that is, that the glory of his grace may be known and eternally made manifest, of which, is mention made. Ephes. 1. Both of them are so coupled together, that whosoever are praeelected to the first, are also predestinate to the latter, and the latter followeth of the former. For the more we shall be made partakers of the grace of God, & the heavenly glory: so much also more and more shall the glory of God be made manifest in us. But because the end, which concerneth God, is almost all one in the reprobation of the wicked, and in the predestination of the Saints: namely, that as by the salvation of these, which proceedeth of his mere goodness, the glory of his grace is made manifest: so also by the just damnation of the other, the glory of his divine justice may be made known to all: Nevertheless, considering that the end, to which the elect shall attain, is far divers from that (for it is eternal life) unto which the reprobates are appointed (for that is eternal death:) therefore the end, of which we treat in this assertion, is our eternal glorification, and everlasting life in Heaven. Let us now see in the second place, what are those means, The means to which we are predestinate how many they be. by which the elect are brought unto this end: and therefore to which means we hold, that all are predestinate, whosoever are predestinate to the end? And they are of two sorts, some of them are so necessary unto all, that without them, no man simply can attain unto eternal life and glory: and they are Christ's, as he is mediator and high Priest, and his obedience and justice (for without Christ no man can be saved:) also our effectual calling to Christ, by the holy ghost; and that which followeth this, is our justification, yea, and our regeneration to. For these four, predestination, vocation, justification, and glorification, are so linked together, that it is not possible to sever the one from the other. And therefore, no man can be glorified, which is not justified; and no man can be justified, which is not effectually called; as also, no man can be effectually called, which is not predestinate: therefore without these, not so much as children and infants, can be brought to this end of eternal glory. And therefore even all the elect infants are inwardly, in a certain peculiar manner, by the holy ghost, called, and justified, and glorified. Now, there are some certain means annexed unto these, albeit they have no place in infants, by reason of their age, yet they belong to all other elect, howsoever they are found in some more plenteous and lively, and in other some more slender and weak. As namely, a lively faith, the hearing of the word, a detestation of sin, the love of righteousness, patience in adversity, a care to do good works (and such like) all which, the Apostle comprehendeth under the name of good works, when he saith, that we are created, that is, borne a new in Christ, unto good works, which God hath prepared, Eph. 2.20 that we might walk in them, that is, that we might lead our lives in them, and so walking, at length might come to eternal life: for without them, we cannot come to eternal glory; but by them God traileth us thither. Therefore we say, that all which are elect to that end, are also predestinate to the same means. For predestination is not only of the end, but also of the means, which concern the end and all, as well the end as the means, are the effects 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 are freed, whosoever are freed. Therefore the first gift of God (that we may briefly consider the effects of predestination) prepared for all the elect, The first benefit of god, predestnating us, is Christ. without which, they can in no wise come to the end▪ and therefore the first effect of predestination is our Lord jesus, with his obedience, merits, death, resurrection, glory: namely, in that respect he is made Mediator between God the father and us, and the head of all the elect. And therefore, in as much as he is such a one, he is also the cause of all other graces and benefits, which come unto us by the free predestination of God. For, the effects of predestination, are so ordered among themselves, that the first which go before, are the causes efficient, or (if we will so speak) the material 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 effects, by whom we are made partakers of them. The Apostle therefore, doth very well to the Ephesians: In the first place, Eph. 1.4. etc. (saith he) We are elected in Christ, namely, as in the head, to be his members. Secondly, he writeth, that we are predestinate to adoption by Christ, namely to obtain it, for we are adopted into the sons of God in Christ, the first begotten son of God, and by making us partakers of his Sonship, we are really made the sons of God: yea, and we are also endued with his spirit too, that we might be borne anew. Thirdly, (he saith) we are made acceptable and beloved unto the Father, & his beloved son, namely, Christ. Fourrhly, that we have our redemption in the same Christ, by his blood, and have obtained remission of sins, and all wisdom and understanding. Fiftly, that in the same Christ, all things are reconciled, as well in Heaven, as in earth. In a word, the Apostle showeth there (as also else were) that whatsoever benefits we do, or shall hereafter obtain, counting from our eternal election, even unto our glorification: all those we now do, and shall obtain hereafter in Christ, and by Christ. Therefore, whosoever are elected to eternal life, besides this, that they are elected in Christ, they are also predestinate to Christ, that is, to have fellowship with him, that they may by him enjoy all other benefits. The second benefit of God, and effect of our predestination, is our effectual calling to Christ: and to his Gospel, 2. Tim. 1.5 Rom. 8.30 in which the elect are only called: Because it is by the purpose and grace of God, which is given us in Christ: And an effectual calling is known by the effects, two of which proceed directly from it: a hearty kind of hearing the word, and the conceiving of it with a very great, constant and continual delight, and a true, and sure belief of the word of the Gospel. john. 8.47 Thence it is that Christ saith, who is of God (saith he) namely, by election and effectual calling, heareth the word of God, very willingly, and from his heart and that continually: but ye hear not, because ye are not of God. And this calling is wrought not only by the preaching of the word, (as it is in all that be of years) but also, (and that chiefly) with the inward inspiration of the holy Ghost, whiles that the Father draweth them by his spirit, whom he will have to come to Christ: Which also was said to be done in infants. For this calling is the beginning of salvation, even in this life: and therefore it is the Apostles manner, in the beginning of his Epistles, to make mention of this calling, naming all the faithful, The Saints called: Rom. 1.7. 1. Cor. 1.2 Therefore it must needs be, that all they which are elected in Christ, must also at length be effectually called, and drawn to Christ. After an effectual calling, followeth Faith, the third effect of predestination, which is said to be peculiar unto 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 we are engrafted into Christ, and are made the members of Christ, & without faith no man can be saved. And that this is an effect of predestination, the Apostle plainly showeth, 1. Cor. 7.25. when he saith, that he had obtained mercy (namely, in God's eternal predestination) that he might believe. Wherefore, whosoever are predestinate to obtain eternal life, in Christ and by Christ, they are also elect to have the very gift of Faith. Therefore, it must needs be, that at length they shall believe in Christ. The fourth benefit is justification, that is, a free pardonning of our sins, and the imputation of the righteousness of Christ, for it followeth Faith: because, whosoever are endued with true faith in Christ, are also justified. And that justification is an effect of predestination. The Apostle showeth, when he putteth it after calling, before which he setteth predestination. And when he saith, that we are elect in Christ, that we might be holy, Rom. 8.30 Eph. 1.4. & without spot or blame in the presence of God: and that this is not done, while we 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 all the elect shall be justified, and be taken for most pure, & without blame in God's presence. With justification, is joined regeneration, and sanctification by the holy Ghost: namely, whiles we are made new creatures by him, & the sons of God to: not only by adoption, but also by regeneration. For, when Christ justifieth us, he doth not only forgive us our unrighteousness, and impute his righteousness to us, but also he taketh from us our stony heart, and giveth us a fleshy heart of his own: and he strips us of our old man, and puts on his new man. Lastly, he taketh away the corruption of our nature, and makes us partakers of his divine nature: and so indeed, of the sons of men, he makes us the sons of God, and his brethren to. Therefore it is said, that we are predestinated to adoption, by jesus Chrst, Eph. 1.4.5 john. 3.6 and elect, that we may be holy, without blame, and that which is borne of the spirit, is called spirit. Therefore, the elected to eternal life, must needs be begotten anew, to be the sons of God, and be made partakers of the divine nature, and be a new creature in Christ, Hence issueth the sixth effect of predestination, which is heedfully to be regarded: the love of righteousness, & the detestation of sin. For in regeneration, the affections are principally changed. Namely, the affections of the corrupt nature and flesh, into the affections of the divine nature & spirit. Hence it is, that the Apostle saith, that they which are borne anew, Rom. 8.1 & 5. do walk according to the spirit, and not after the flesh: and not to savour the things of the flesh, but the things of the spirit. And the chief affections of the flesh, are the love of sin: that is, the concupiscence of the flesh: and contrariwise, the hatred of righteousness, and the law of God, which are not of the Father, but of the world. Therefore, the chief affections of regeneration and the spirit, are, the love of righteousness, and of the law of God, & the hatred of sin. Psal. 45 8. For that which is spoken chief of Christ: Thou hast loved righteousness, and hated iniquity: is to be understood of all the members of Christ, endued with his spirit, because it is truly accomplished in them. Hence it is, that David, who in himself did represent the disposition of all the regenerate, psa. 119.113 & 40.9. & 101.3 & 26 5. said of himself, I have loved thy law, thy law is in the middle of my heart I have hated all the works of iniquity, I will not sit with the wicked. Rom. 7.22. Also Paul, I am delighted (saith he) in the Law of God, according to the inner man: That is, in as much as I am borne anew. And no man doubteth, but that both these affections, are the effects of predestination, except he be ignorant, that all these are the gifts of God: which as in time, he bestoweth on his, so also, he hath decreed to bestow them on them, before the foundation of the world. And from these two affections, being the first fruits of regeneration, ariseth a care & endeavour to do good works: that is, to fly sin, & to fulfil the Law of God, which is the seventh effect of predestination. For he 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 contrary, he which loveth any thing from his heart, that also he seeketh after, and endeavoureth himself to the compassing of it. Therefore, the Apostle john maketh this a chief difference, 1. joh. 3 7. between the sons of God, and the children of the devil: that is, between them that are borne anew, and them that are not borne anew: that the children of God both love, and do righteousness, and the children of the devil love sin, and do it: as also, the devil sinned from the beginning; & Christ came to dissolve the works of the Devil; namely, in his elect; for, in the reprobate he leaveth them untouched, because they are not given him of the father to be purged, borne anew, and saved. Therefore, seeing Christ was before ordained, and predestinate to the doing of all these works, and that there is no good wrought in us, which was not provided for us in Christ, from all eternity: it is a clear case, that the care also of doing good works, is an effect of predestination. And the Apostle plainly teacheth it, when he saith, Eph. 2.10. that we were created in Christ to good works, which God hath prepared, that we might walk in them. To this purpose, serveth that which the Apostle delivereth of love, not unfeigned, Eph. 1.4. 1, Tim. 1.19. to which he showeth, that we were elect, and of a good conscience▪ which he makes the inseparable companion of the faith of the elect. lastly, of a pure heart, which he ascribeth to the elect; considering the unfaithful have nothing clean in them, 'tis 1.15. and that their mind and conscience is defiled. Now, that this care to do good works, is necessary in all the elect, Peter showeth it, 2. Pet. 1.10 when he bids us endeavour to make our election and calling sure, by good works, as some copies have it. But to whom shall we make it sure? not unto God, (for it was sure unto him, before the foundation of the world) but unto ourselves, and to our neighbours. And this is one of the chiefest uses of good works, 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 salvation to. Furthermore, considering whiles we have a care to glorify God, to do good works, and we will not be conformable to the world in the wickedness of it, neither submit ourselves to our flesh, & Satan: the flesh, the world, and Satan, do perpetually war against us: & therewithal it cometh to pass, they being most valiant enemies, that either we are overcome, or at the least, in fight are foiled. And therefore, we are constrained to fly unto the Lord, and to crave his assistance: Therefore, the eight effect of our predestination, is the calling upon God, that in this fight, he would give us aid against the Devil, the world, and the flesh. For this is the property of the Spirit, which the elect have, to stir them up to prayer: for the Spirit itself maketh request for us, with groanings which cannot be uttered: that is to say, it moveth us to make request. And because we are sons, God hath sent the spirit of his son into our hearts, crying, Abba, Father. Rom. 8.29 Gal. 4.6. Psal. 50.15. And God biddeth us call upon him in the day of tribulation, promising to hear us. From these proceedeth the ninth effect of predestination: namely, a perpetual repentance for our daily slips, and a continual desire to be bettered in godliness. So that also, for this cause chiefly, we heartily desire to be dissolved 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, even now borne anew, as we may see in the Apostle, who speaketh thus, in the name of all the regenerate: O miserable man that I am, who shall deliver me from the body of this death? Rom. 7.27 phillip 1.23. And again, I desire to be dissolved, and to be with Christ. From this ninth effect, proceedeth the tenth: namely, a desire that Christ may come, & make an end of all our miseries and sins, & perfectly restore his own kingdom. That this is proper to the elect, 2. Tim. 4. 8 the Apostle showeth, when he saith, that they love the coming of the Lord: and john bringeth in the Spouse of Christ, crying, Come Lord jesus, come quickly, Yea, Apoc. 22.17.20 and Christ himself hath taught us to pray; Mat. 6.10 Let thy Kingdom come: And because that they which pray on this wise, are also heard, according to God's promise, In the day of tribulation call upon me, Psal. 50.15 and I will hear thee: Thence appeareth the eleveth effect of predestination, Rom. 5.3▪ & 8.28 true patience: that is, not only true comfort, but also a rejoicing in adversity, as the Apostle describeth it. And therefore a certain taking up of courage, and recovery of strength against his enemies: Whereby it cometh to pass, that all things turn to the salvation of the elect. For the elect, albeit they be often beaten down in fight, yet, because Christ speedily sendeth aid from heaven unto them, they rise up courageously, and begin again the fight, against sin and the Devil, and all other the enemies of Christ: and they fight so long, till they be made conquerors, & are assured of the victory, and of the crown: which assurance also is an effect of predestination, given to all the Elect. 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 us? Therefore our Lord jesus teacheth, that the elec●●annot be seduced, and so perish, no not by the coming of Antichrist, and his miracles. And lastly, hence appeareth that last effect of predestination, which we can obtain in this life, the gift of perseverance, unto the end, in faith and a true confession of Christ, joined with a manifest care to live a godly life, & a desire to glorify him; For this gift is bestowed upon all the elect, as the Lord promiseth by jeremy: I will put my fear into their hearts, jer. 32. 4● that they may not depart from me. And when they shall come to the end of their lives, they shall be received into the heavenly glory, until such time, as their bodies also being raised up, they may take full possession of eternal life. Thus we see, that it is very certain, that those which are elected to eternal life, are also predestinate to use those means, by which, as by certain steps and stairs, they climb into that heavenly dwelling place. And therefore, that we were predestinate to these means, namely, Faith, justification, and good works, because we were elected to eternal 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 use of this doctrine. by our faith and works, which God foresaw we should do. Whereas on the contrary, therefore God did predestinate us to faith, and good works, because he did choose us to eternal life. 1. Cor. 7.25. For the Apostle saith not, I obtained mercy, because I was faithful, or because I should be faithful, but that I might be faithful. Neither saith he, that we are elected in Christ, Eph. 1.4.2 because we should be holy and without blame, but that we might be holy and without blame. Neither doth he say, that we were created in Christ, because we did or should do good works, but we were created to good works: which God prepared, that we might walk in them. Lastly, Tit▪ 2.11. he saith not, that the grace of christ appeared, because we were to live soberly, justly, and godly, but that it therefore appeared, that we denying all ungodliness, & the lusts of this world, might live soberly, justly, & godly in this present world. We see therefore, that by this doctrine, that wicked opinion is overthrown, which teacheth, that we do prevent the grace of God by our merits which God foresaw. And on the contrary, here we see, how foully the belli-gods of this world are deceived, which reason thus: If we be predestinate to eternal life, and our predestination be certain and unchangeable, what need we endeavour ourselves, believe, or do good works? for howsoever it fall out, & howsoever the elect do live, undoubtedly they cannot perish, because they are predestinate to eternal life. Alas poor wretches, they see not, that they sever those things that are to be conjoined: namely the end, and the means of the end: and that they break the chain, which in no wise, either can or must be loosed, whilst that they sever their calling and justification, yea, and Faith too, and good works, from predestination and glorification. As though God did glorify them whom he did predestinate, before he called and justified them: yea, and before they can believe, and show their quick and lively faith by works. Contrariwise, let us learn what our duty is. If any be elect to eternal life, they also are predestinate to the means by which they come unto it. And we believe (as we are bound to do) that we are predestinate to eternal life: and therefore we must also believe, that we have been elected to Faith and good works, that by them, as by certain steps, we might be brought to eternal life. And therefore, so far must we be from neglecting faith, and the means of good works, and of a holy life: that contrariwise, it is rather our duty to keep faith in a good conscience, & to be conversant in good works, which God hath prepared, that we might walk in them. And because we can neither attain to the end, nor the means that bring us thereunto of ourselves. Therefore it is our parts, to crave them at God's hands by prayer, that he would give us Faith, and a care to do good works, and increase them in us. Nether must we only ask them; but also certainly, trust that we shall obtain them for Christ his cause. For, if for all them which are predestinated to eternal life, God hath prepared faith, by which they may believe, and good works to walk in: therefore if we believe (as by God's commandment we are bound) that we are in Christ elected to eternal glory: we must also be persuaded, that before we depart hence, he will give us true repentance, increase true faith, inflame us with love: lastly, that he will minister unto us abundantly, all things in Christ, to obtain the end. Yea, this confidence also and prayer, it is one effect of predestination, by which we get the rest. Therefore this doctrine we must hold, that predestination to eternal life: doth not take away the means of obtaining it, but rather establish them. And therefore, both these principles are true; namely, that the elect to life cannot perish: and unless a man believe in Christ, joh. 3.3. and persever unto the end, in this faith working by love, he shall perish. The reason is, because in predestination, the means and the end of it are so joined together, that the one cannot be severed from the other. Wherefore whosoever holdeth not the means unto the end (amongst which faith is one) it is manifest, that he was never predestinate, and therefore mu●● needs perish: as on the contrary, he which holdeth faith, must needs be saved. So the truth of these propositions is evident: he which believeth in the son, hath eternal life: contrariwise, he which believeth not in the Son, the anger of God remaineth upon him, because, as a constant faith is a sign of election: so obstinate infidelity, is a token of reprobation. FINIS. Bradfords answer to Careless. Careless. I Am troubled with fear, that my sins are not pardoned. Brad. They are for God hath given thee a penitent and believing heart: that is, an heart, which desireth to repent and believe. For such an one is taken of him (he accepting the will for the deed) for a penitent and believing heart indeed. Trin. uni Deo gloria.