THE WAY TO HEAVEN.  
IN A Sermon delivered at Saint Mary's Spittle on Wednesday in Easter week the 27. of March. 1611.  
By SAMVEL GARDINER, Doctor of Divinity.  
Imprinted at London by W. W. for THOMAS man.. 1611.   

TO THE RIGHT HONOURABLE, THE Virtuous Lady, JANE Lady BARKLEY, wife to HENRY, Lord BARKLEY.  
SAMVEL GARDINER Consecrateth this his Sermon in testification of his dutiful affections.   
ROM. 8.16. 
The same Spirit beareth witness with our Spirit, that we are the children of God.  
Having lately handled among you, the doctrine of the certainty of our Election; I hold it fit now, to open the vein of these two Questions, naturally incident unto the former Argument. 1. Whether a man may know his particular Election. 2. How it may be known. This Scripture that teacheth how it may be known, plainly insinuateth that it may be known. How it may be known, it is here told us: the mouth of two witnesses the best that is in Heaven; The Spirit of God, 
1. Cor. 2.10.  which searcheth all things, yea the deep things of God. 2. The best that is in Earth, The Spirit of man, 
1. Cor. 2. ●1.  that only knoweth the things of man within him, revealing it unto us.  
By these degrees, as by the staves of jacobs' Ladder, we ascend up to this sacred counsel of his Sanctuary. Our own Spirit, is our Heart and Conscience, sanctified in the sprinkling of the Blood of Christ. The Spirit of God, is joined by God unto it, to help our infirmities. Our Spirit testifieth morally of our Adoption, by sanctification, and the fruits thereof. The Spirit of God witnesseth an other way; that is, by the absolute certainty of Faith, declaring and applying the Promises of God.  
Four manner of ways, may one be said to be the Child of God. 1. By natural or essential Generation: in this sense, Christ jesus is the only Son of God, begotten of the substance of his Father before all worlds. 2. By the grace of Hypostatical union with the natural Son of God: thus Christ as man, is the Son of God, and the born Son of God. 3. By grace of Election, as they that are elected and put apart to this, to be Sons, and so joint heirs with Christ in his Kingdom; in this meaning, Christ is said to have died, 
john. 11.52.  To gather together in one, the children of God, that were scattered: that is, the Elect, not as yet regenerated. 4. By grace of Regeneration; according to the saying of Christ to Nicodemus, 
john. 3.5.  Except a man be borne again of the Spirit, he can not enter into the kingdom of God. Hear to be the Child of God, is to be Predestinated into the Adoption of his Children, 
Ephes 1.5.  Who hath Predestinated us to be adopted through Jesus Christ in himself. Next, to be made actually, & indeed the Child of God through Faith; As many as received him, 
joh. 1. 1●.  to them he gave prerogative to be the Sons of God; even to them that believe in his name. Finally, by the same Spirit, to be regenerated into the child of God, and to put on the nature of the Son of God Christ jesus, or to put on Christ jesus himself, according to the Apostles phrase of speech; Put on the new man, 
Ephes. 4.24.  which after God is created unto righteousness and true holiness'. Now the Privileges are royal annexed by God to those whom he hath thus Adopted his Children. They are the Lords Heirs apparent, it is the consequent the Apostle maketh; 1. If we be Children, 
Rom. 8.17.  we be also Heirs, even the Heirs of God. 2. Fellow-heyres with Christ, so are they surnamed in the same place: Heirs annexed with Christ. 
Rom. 8.17.  3. Yea Kings at all degrees; so the spirit speaketh evidently: 
Revel. 1.6.  And made us Kings and Priests, even to God his Father. 4. All their Afflictions, Wants, Offences, are but probations, and fatherly Corrections laid upon them for their good; as it is written, We know that all things work together for the best, 
Rom. 8.28.  unto them that love God. 5. They have a commanding & imperial power over all creatures; yet so, as in this life they have but, Jus adrem, Right to the thing. In the fift that is to come, they shall have, Jus in re, Right and full state in the very thing itself; world, life, death, things present, things to come, even all are yours: 
●●b. 27.  Thou madest him little inferior to the Angels, thou crownest him with Glory and Honour, and hast set him above the works of thine hands. 
●is. 8.  Thou hast put all things in subjection under his feet. 6. Lastly, the very Angels are Officers at hand to give attendance unto them, and to watch over their good: 
jeb. 1.4.  Are they not all ministering Spirits, sent forth to minister for their sakes which shall be heirs of salvation? Whereto answereth this part of Psalmody; 
Psal. 34.7.  The Angel of the Lord pitcheth round about them that fear him, and delivereth them. Hereupon let me speak in the language of David; Seemeth it a small thing that I be Son in law to a King, sithence I am poor and of no reputation? So seemeth it a small thing to us, to be adopted into the Children of God, being Worms, 
1. joh. 3.1.  and no Men: Behold what love the Father hath given us, that we should be called the Sons of God. It was a part of high honour done to our forefathers, 
Hebr. 11.16.  Abraham, Izaac, jacob, that God was not ashamed to be called their God: No less honour is performed to us, that he is our God, and we his people: he our Father, and we his Children. Now the Spirit of God, while it inwardly witnesseth to our Spirit, that is, to our Minds, by illuminating them by the Sunbeams of his Grace that we are the Children of God; he doth plainly and openly reveal to us, that we were from all eternity, Adopted into his Sonship. For they are not by Faith the Children of God, neither are they regenerated into the Children of God, or have put on Christ, who have not first been Predestinated unto this Adoption.  
And here now come our first Question in place, to be ventilated and decided; whether a man may know his particular Election. The Papists say no, without suggestion of special revelation. A very erroneous and absurd assertion, easily checked by Scriptures and Reasons.  
By Scriptures, as by the words of Christ to his Disciples, 
Luk. 10.20.  Rejoice that your Names are written in Heaven: But, Ignot● nulla cupido, no man rejoiceth in a thing either unknown, or uncertain unto him. By this Precept of Peter, Give diligence, 
2 Pet. 1.10.  to make your election sure. Now herein what would all our diligence do good, if it could not be made sure? Lastly, in this persuasion of S. Paul to the Corinthians: Prove yourselves, 
2. Cor. 13.5.  whether ye be in the faith or not? Know ye not your own selves, how that Josues Christ is in you, except ye be reprobates? Where it is assumed as a matter confessed, that a man may know his Faith, and so his Election; Faith being the infallible mark of our Election.  
By Reasons we confront them in the cause, thus.  
1. That which a man is bound certainly to believe, he may certainly know, and that without notice of special Revelation: But every faithful man standeth bound to believe that he is elected, it being the positive precept of God, that we believe in Christ: 
1. joh. 3.23.  This is his commandment, that we believe in the Name of his son jesus Christ. To believe in Christ, being not only to believe that we are Adopted, justified, Redeemed by him; but also eternally to be Elected in him.  
2. Again we dispute thus. That which is consigned and sealed unto us by the spirit of God, of that we may be sure; for then are we sure of our Leases and Grants, when they are sealed unto us. But our Adoption, and so by sequel our Election, is sealed unto us by the Spirit of God. This Scriptures conceal not, but reveal unto us, 
●. Cor. 2.12.  where they say: We have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that are given to us of God. As in an other place thus: 
Ephes. 1.13.  In whom also ye have trusted, after that ye heard the word of truth, even the Gospel of your salvation, where●● also after that ye believed, ye were sealed with the holy Spirit of Promise.  
If our Adversaries hereto shall object, that this obsignation of our Adoption is morally by our works, to bear us in hand, that this our knowledge of our Adoption, is but conjectural and probable; we further answer, that the holy Spirit sealeth our Adoption, by begetting in us, a special confidence. For when as we hear the Promises of God, and withal ruminate and meditate upon them, in cometh the holy Ghost in the nick, inclining the Understanding & the Will, to embrace them; and then draweth them on to give consent unto them, and to rest contented in them: Whence ariseth that special assurance, that we are Gods adopted Children, and that we stand in his favour.  
If further it shall be objected, that the catholic-faith chargeth none, to give Faith to that, which God neither by written or unwritten Word, or otherwise by Tradition, hath intimated unto us: and how that by none of these ways, it hath been suggested that this man Peter, or that man Cornelias, is Predestinated by God: and therefore that no man is constrained particularly to believe, this or that man to be saved: let them be thus answered, that albeit this particular proposition, I am Elected, be not so broadly set down in the Bible, yet inclusively as Species in sico genere, as Logicians speak, is it there contained. So as by natural collective inference, it is set down in the word by disputing in this manner: 
joh. 6.35.  Whosoever truly believe, are elected: But ●aruely do believe, therefore I am elected. The Proposition or first part of this Reason, is the very Scripture: the Assumption or second part, cometh from the Conscience of the believing person. The Conclusion naturally issueth from them both.  
3. Our next Argument, shallbe thus form. The Faith of the Elect, or otherwise, that which we call, A saving Faith, is a certain, and particular persuasion of forgiveness of sins, and of eternal life. That Faith is this resolute persuasion; and that this Resolution is of the nature of Faith. Scriptures do conclude: as where Christ saith to Peter; 
Math. 14.31.  O thou of little Faith, wherefore did ●est thou doubt? As where he saith to his Disciples; 
Math. 21.21.  If ye have Faith, and doubt not. As where Saint James monisheth thus: Let him ask in Faith, 
jam. 1.6.  and waver not. The Faith that was so much commended in Abraham; He doubted not of the Promise of God through unbelief, 
Rom. 4.20.  but was strengthened in the Faith.  
In the second place, that Faith is a particular persuasion, applying things believed, it is thus proved. The property of Faith is to receive the Promise; so S. Paul, That ye might receive the Promise of the Spirit through Faith: 
Gal. 3.14.  and the thing promised, which is Christ with his spirit: of which saith our Saviour, As many as received him, 
joh. 1.12.  to them he gave prerogative to be the Sons of God, even to them that believe in his Name. It is this that giveth us courage and confidence; these two being the worthy effects of our Faith, as Paul teacheth, saying: 
Ephes. 3.12.  By Christ we have boldness & entrance with confidence by Faith in him. Boldness is, when a sinner dare press into the presence of God, and not be dismayed with the menaces of the Law, or the understanding of his own unworthiness, nor with the manifold tryalles of the Devil: and it is more than certainty of God's favour; which a general Faith can not breed, as Papists would have it. This general Faith, without doubt, being in Cain, Saul, Achitophel, judas, and such like; yea, in Satan himself, who notwithstanding despaired, and some of them desperately did fordo themselves; and the Devil for all his faith, quivereth as a Leaf tossed with the wind, in the presence of God.  
4. Lastly, I oppose against them th● multiplicity of instances as very pregnant proofs of the cause congested by S. john i● his first Epistle, whose intention through 〈◊〉 the whole Letter is to show, how a ma● may ordinarily and plenarily know, th● he is in God's love, and so in the state o● eternal life. The places are very strong on our side, and they are these: Hereby we are sure that we know him, 
1. joh. 23.  if we keep his Commandments. 
vers. 5.  If we keep his word, hereby we know that we are in him. In this are th● children of God known, 
1. joh. 3.10.  and the children of the Devil. Thereby we know that we are of the truth, 
vers. 19  and shall before him assure our hearts. Hereby we know that we dwell in him, 
Chap. 4.13.  and he in us, because he hath given us of his spirit. These things have I written unto you, 
Chap. 5.13.  that believe in the name of the son of God, that ye may know that y●● have eternal life.  
Now our Adversaries thus slubber up an answer to these Testimonies. 1. That none of them do necessarily imply any such certainty of Divine knowledge, in as much as those things which we learn by conjectures, we may be said to know. This is but an hungry Answer, by their leave, and a very miserable shift; which with what facility we list, we dissolve and do away. For thus S. john directly delivereth us the drift of his Epistle: 
joh. 1.4.  These things writ we unto you, that your joy may be full. But it must needs be an uncertain joy, which a doubtful and conjectural knowledge doth beget. Again, this knowledge naturally bringeth forth security & confidence; as where the same Apostle saith, 
Cap. 3.19. ●●.  We know that we are in the truth, and shall before him assure our hearts: and we have boldness towards God: And therefore it can not otherwise, but include an absolute assurance. Finally, that he might apparently conclude, that this knowledge is a knowledge of divine Faith, are altogether as infallible as it may be; he cometh in with this inference in the next Chapter; 
Cap. 4.16.  We have known and believed the love that God hath in us. Now where as our Adversaries come in with this surjoinder, that these terms are general, nothing concerning any one in particular: it is untrue that they say: For where as John speaketh in the plural number, We have known, he speaketh of himself, and in himself of the residue of the Church, wrapped and enfolded in the same condition. Now he himself knew certainly that he should be saved: For Christ, not long before he left the World, filled their hearts with joy and gladness, partly by repeating and renewing the Promise of Eternal life, and of the perpetual presence of t●● Spirit; and partly by praying to his Father for them, for their final preservation: so 〈◊〉 they might irrefragably conclude their assured salvation, both for the present, an● for the life to come.  
Thus having concluded the affirmati●● of this Question, let us now consider wha● our Adversaries can say for the Negative and Destructive part thereof.  
1. First, they tell us of Job, who for a his integrity, was without this certainty and security of Grace, as where he thus bewrayeth it; 
job. 9.21.  Though I were perfect, yet my so●● should not know it; 
ver●. 28.  I am afraid of all my works I answer by Hierome, that here he speaks by way of comparison with God an● himself, especially when he entereth into judgement with the creature, in which case he disclaimeth his own righteousness, a● not being able to abide the trial; so that that this speech, My soul should not know● is as much as if he should have said, I will not acknowledge or stand upon my righteousness: which is no less than the very Angels can say which are already in Heaven, and are herein aforehand with him Again, the words according to the original, are commonly translated, and to be read thus; Am I perfect? I know not my souls, I abhor my life: That is, if I take myself to be perfect, I have no regard of mine own Soul: Again thus, I am perfect in respect of you, & I know not my soul, & I abhor thy life, namely in respect of mine own righteousness: The words of the 28. verse are thus to be delivered: I fe●e all my sorrows, and not all my works, as flat against the Hebrew text, and an exposition which the Popish Translators do forsake.  
2. Next they pleading against us, 
Eccles. 9.1.2.  from the words of the Preacher, thus: Man knows not whether he be worthy of Love, or Hatred: For all things are kept uncertain, till the time to come. But it will not serve their turn, for the translation is not right; for the words in the Hebrews and Septuagint, stand thus: No man knoweth love or hatred; all things are before them. The latter words, All things are kept uncertain, till the time to come, come in by intrusion: Hierome taketh no notice of them.  
Again, the holy Ghost doth not simply deny the knowledge of God's love, or hatred, as though no man could be assured thereof in this life. For to construe the words so, the reason of the holy Ghost must be fashioned in this manner: If Love or Hatred were to be known, than it must be known by the eternal blessings of God: but it cannot be so known, in as much as all things come alike to all; therefore Love and Hatred can not be known Now so the Proposition is not true: For there be other means beside the outward benefits of God; wherefore the true meaning of the words is that Love or Hatred are not to be considered of, or determined by God's outward favours. Bernard 
Bernard. serm. de octau. pascha.  speaketh of this Text thus, that no man knows Love or Hatred, namely of himself; yet that God gives most certain and assured testimonies thereof to men upon earth: 
Serm. 5. de dedic.  These be his own words; Wh● knows whether he be worthy love or hatred. Who knows the mind of the Lord? Hear, both Faith and truth must needs help us; that, that which is hidden in the heart of the Father, may be revealed unto us by the Spirit: and his Spirit giving testimony, persuades our Spirit, that we are the Sons of God; and this persuasion is caused by his Calling and justifying us freely by Faith. Hieromes 
Hieron. in hunc locum.  words on this place, (though commonly abused to a contrary sense,) are these, That men can not know Love or Hatred by the present afflictions which they suffer, because they know not whether they suffer them for probation, or punishment.  
3. Thirdly, 
1. Cor. 4.3.4.  they press us with these words of the Apostle, I judge not myself, I know nothing by myself: Where Paul not privy to his own estate, refuseth to pronounce doom of his own righteousness. But it is manifest by the words of that Epistle, that Paul speaketh nothing of his own person, or of estate before God; but only of the function of his Ministry, and the eminency thereof against certain depravers of that calling amongst the Corinthians, as Theodoret, Aquina, and Lyra, do aver in their Scholies upon this text. So that where he saith I judge not myself, it is as if he should have said, I assume not to myself to stand in comparison of the excellency of my Ministry, & dignity of Apostleship in the sight of God, above this man or that, that is in the Ministry; the judgement is the Lords, and I leave it to him to whom it belongeth. So that here he only refuseth to value and prise the worthiness of his Office, though in other cases, he maketh no bones to give judgement of himself, as when he said, 
2. Tim 4 ●. 8  I have fought a good fight, I have kept the faith; henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me. And Chrysostome on this place saith, that Paul did not deny to judge himself simply, but only to this purpose, to bridle others, and to teach them modesty. And where Paul saith, I know nothing by myself; his saying is not general, but it is to have restraint to his defects, and offences, in the course of his ministery: for he was privy to himself, That in simplicity and godly pureness, 
2. Cor. 1.12.  he had his conversation in the worl●: And he knew this by himself, 
Rom. 8.38.  That nothing could seaver him from the ●oue of God in Chr●st.  
4. The fourth Objection is thus laid in against us. There can be no justification, where there is not Faith and Repentance: But no man can be certain by the certainty of Faith of his unfeigned Repentance of his sins past, and of such a Faith as God requireth of us, in as much as the word performs no testimony of our particular Faith and Repentance: therefore no man can be certain by the certainty of Faith, that his sins are forgiven him.  
Our Answer is this; that a man by his Faith, should be certain of his Faith and Repentance; there is no such necessity, because the object of Faith is not of things present, but of things to come; whereas Faith and Repentance are truly present in all that truly believe and repent; it will suffice if any man any way be undoubtedly certain that he hath them.  
And albeit some men fond feed upon their own Fancy, as upon a Restorative, that they have Faith, and have it not; as they that dream that they are great persons, & when they are out of their dream, find the contrary: yet the true believer, knoweth aswell that he believeth, as he that understandeth, knoweth he understandeth; and as he that believeth a man on his word, knoweth he believeth him; and as he that holdeth Money in his hand, knoweth that he holdeth it. Wherefore Paul calleth on the Corintians, 
2. Cor. 13.5.  to prove whether they have Faith or no, to insinuate that it is a point to be proved, and discerned of us: And he professeth this discerning skill in himself, where he saith, I know whom I have believed. 
2. Tim. 1.12.  And S. john maketh it as clear as the Sun, 
1. joh. 3.24.  By th●s we know that he dwells in us, by the spirit which he hath given us.  
And whereas they urge us further herein, that albeit we may know that we have this Faith, yet we can not know whether it be of sufficiency or no, for our security in this cause.  
We answer, that true Faith not blinded with hypocrisy, in the mediocrity and imperfection thereof, sufficeth to assure us of our particular Election, as the least measure of Manna fed them in the Desert, 
Exod. 6.  as well as they that came in with Cornu copta, and had made greater provision: As a Palsy shaking Hand could receive the benefit of an Alms, as well as the strongest Arm and soundest Hand of all: As the Flesh, that is the weakest part of man, hath as much vinacitie in it, as the very stones that are of such  and firm composition: The sincerity of our Faith being of more worth with God, than the perfection of it. The Will with God, is the measure of the action; & the Desire of any Grace in God; is the very Grace itself. He that hath but a Will to serve God, hath the Spirit of God; and he that hath the Spirit of God, is in Christ: and he that is in Christ, shall never see damnation. God will approve his own works which he hath wrought in thee, and will not reject thee for thy work.  
5. A fift Objection thrown upon us, hath deduction from such Scripture authorities, as commend Fear unto us; the contrary quality (as it should seem to this godly security of Conscience) that this Doctrine of the Knowledge of our particular Election seemeth to imply: as where Solomon saith, 
P●●●. 28.14.  Blessed is the man that Feareth always. 
●●ul. 2.12.  As where Paul saith, Work your salvation with Fear and trembling. As where the same Apostle saith, 
Rom. 11.20.  Thou standest by Faith, be not high minded, but Fear. As where the royal Prophet in the Ode, 
〈◊〉. 2.11.  saith, Serve the Lord in Fear, and rejoice in trembling. Upon which places, Stapleton croweth as a Cock on the dunghill, out of the advantage that he presumeth he hath against our Doctrine, which he saith, give the foil to our counterfeit Faith, of our persuasion of Gods Love not possibly to be lost; and to the opinion we hold of the indelible Faith of the Elect: and to all our Divinity of the certainty of Grace and Salvation. His Sophistication and fallacy, is thus framed: Where there yet remaineth to the believer, and to him that standeth in the Faith, matter of fear, there this conceived Belief of ours, this Faith inexpungible, this presumptuous assurance; can not have a place His reason is; because nothing is more adverse to Security, then Fear; nothing more destroyeth this our certainty of Salvation, than this our facility of possibility of falling from Grace: neither may that be deemed indelible, that is in such danger and hazard to be lost. But the Apostle (saith he) striketh with fear, yea such as believe, and stand in the saith; therefore in this security of ours, there is an absolute nullity.  
I cannot greatly blame him for his dowtie dispute, to keep us still in suspense of our salvation; for the Doctor knoweth well, that all their questuous occupation whereby they live, is in the life of this their luxate doctrine, and how that if this our divinity should stand, they might burn their Books, as the Books of curious arts were served, spoken of by Luke in the Acts of the Apostles: for the whole mass and weight of all their building, their Purgatory, Mass, Indulgences, Satisfactions, Merits, and the whole Papacy, leaneth upon this base, of base minded Doctrine, doubtfulness of salvation; without which doubt, out of doubt all would come tumbling down with a witness, at the sound of this our Preaching, as the Walls of Hiericho sometimes did at the noise of the Trumpets of Rams horns.  
But I answer Stap e●on in his Argument, that the Assumption of his syllogism, is faulty two ways. 1. First, for that the Apostle doth not put fear into the hearts of the faithful standing in the Faith; but only such as make detraction from the Faith; such as our Hypocrites, and servers of the times: such as never indeed being in the Faith, can not tarry or stand in the Faith. Secondly, he doth not affright the faithful standers in the Faith, with the terror of their fall, but only monisheth them to that fear which consisteth in modesty and humility. Bellarmine in his Books of justification, 
Bellar. lib. 3. cap. 12. de justificat.  to establish this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Sophisters, and to overthrow our position of the certain knowledge of our Predestination, useth the self-same argument, more briefly framed, thus: Where fear is, there is no assurance: but we are all willed to fear, therefo e there is no assurance.  
The Proposition is true understood of the servile fear, unable to stand with this assurance: for this fear is in the Devils, who believe and tremble: But as it hath reference to the filial fear, which is a fear of God, of modesty, of humility, it is erroneous & false: for it is in the nature of this fear, not to quench, but to kindle Faith, to conserve, and to increase it. Again, there is, Fallacia non cau●ae, in the Minor: For we are commanded to fear not by doubting of Grace, but by avoiding of sin, pride, and displeasure of God. Thirdly, those threats and terrors, are indefinite, peculiarly respecting Hypocrites lurking in the Church, who believe, and stand by that Faith only, Quae creature, which is believed in the profession of the doctrine: but they do not believe, & stand in the Faith, Qua crea●tur, in the which it is believed, that is, in the assurance of the heart: Now of such only is the Minor to be taken, and so we give them the whole argument of such as are truly faithful, it is false  
The Consequent raised out of this sentence to the P●●iap●●ta 〈◊〉, Work your situation with fear and trembling: Therefore the faithful may fear their fall. Being applied to the fear that is cautelous and careful, is not to be denied: For the faithful must fear; that is, take heed they fall not, and foresee that they plunge not themselves through security, into utter perdition. This fear, Faith itself naturally doth beget; and this Care, is the Tribute that is due unto it. But as it considereth the fear of doubt, and distrust of God's grace, the Antecedent is untrue; for the Apostle by exhorting men to such fear, should derogate from the Promises of God, and to give the lie unto him. Therefore both Bellarmine and St●pleton do but wrangle with the Apostles argument. This fear of working of our salvation, is not in respect of God's mercy forgiving our sins, but in respect of us and our nature; which is ever apt to turn aside from God.  
There is a threefold fear. 1. Of Nature. 2. Grace. 3. Distrust. 1. That of Nature is that, whereby the nature of man is troubled with that, which any way striveth against it; and therefore avoideth it 2. Fear of Grace, is that mother Grace of all others, which Solomon calleth, The beginning of Wisdom; and it is a kind of awe or reverence unto God, as considering how we are in the presence of God, in all things we do. 3. Fear of Distrust, is that melancholy and cruel fear that stabbeth the heart with the sword of God's judgements, in the sense and sight men have of their sins, without hope of recovery. The first of these three, was good by Creation; 
Marc. 14.  and therefore our Saviour was not free of this, for it is written of him; He began to fear. The third is nought; called a Servile fear. The second is that which is so often commended and commanded unto us in these, and such like authorities of Scripture; whose nature is only to make us more wary and heedful of ourselves, that we run not into sin, while we consider our own Infirmities, and Gods eternal judgements: And this kind of fear, as well as the first, agree well enough with the certainty of Faith, and can stand together. In one and the same respect, they will not combine; but in some diversity of Nature and Reason, they go hand in hand together. The Saints of God on the one side, are smitten with fear, while they recount their so many and so fearful falls: and withal, consider how the mouth of the Law condemneth sin, the hand of God striketh it; how he spared not Angels, Kingdoms, Cities; nay not his own Son, being in the similitude of sinful flesh: On the other side, while they regard the Promises of God, and called to mind the tender mercies of God which have been ever of old, they receive comfort, and expel all fear; and they set sure foot in the Sanctuary of the Lord. diverse causes, breed diverse effects in the minds of men. A man that is in the top of an exceeding high Tower, while his mind is intent unto nothing else, but how he may be in danger to fall and so wholly looketh downward, he cannot but fear: but while he considereth that the place where he standeth hath such Battlements about, and that he is so mured in with a Wall that he can not fall, he easily doth rid himself of this fear.  
6. The sixth Objection is thus moved. To believe that our sins are forgiven us, is no Article of our Belief; and therefore we have nothing to do to believe it.  
I answer them, it is; under these words, I believe the forgiveness of sins. I conclude it thus. The Devil believeth generally, and engross that God pardoneth the Church their sins: but we are to wade further into the Faith than the Devil, and apply this remission of sins, every one of us particularly to our own souls. If the Papists will not have their Catholic saith to be better than the Devils, let them for all us, keep their Faith to themselves.  
7. The seventh Objection standeth thus: In respect of God's Mercy, we must hope for Salvation; but in respect of our unworthiness, we must doubt the Promise of the Remission of our sins, not being independent, but conditional thereafter according as our works be.  
We answer first; We may not at all lawfully doubt of God's Mercy, because doubtfulness is not of the nature of Faith, but rather a natural corruption. 2. If we consider our own unworthiness, it is out of all doubt we must be out of all hope, and despair of our salvation. S. Paul teacheth, 
Gal. 5.10.  They which are of the works of the Law, are under the curse: And so he speaketh in his own case, of his own works of grace, 
1. Cor. 4.4.  In this I am not justified. So David being out of all doubt of his own deserved damnation, saith ingeniously thus: Enter not into judgement with thy servant O Lord, for no flesh shall be justified in thy sight. Also, the regard of our own unworthiness, is no prejudice to the resolution of God's mercy in Christ. For true Faith maketh an entrance unto God with boldness, even for those persons that are unworthy in themselves. The Centurion that confessed himself unworthy under whose roose Christ might enter; 
Math. 8.8.  
Luc. 15.1  yet is a suppliant to Christ for his Servant. The Prodigal Son that acknowledged himself a capital sinner against Heaven, 
Luc. 18.10.13.  and his father, yet took up good heart, & went to his father. The Publican smote his heart, & pronounced himself a sinner at all hands; yet doubted he not to go into the Temple to pray that his sins might be forgiven him Our Faith should be as the Faith of Abraham, Who believed under hope, against hope, whatsoever our unworthiness be, never to cast down the Shield of the Faith, which we have towards God, which defendeth the place where the heart doth lie; and the Helm of Salvation, which covereth our head in the day of Battle. Faith consisteth not so much in the sense of God's mercy, as in the apprehension of it; which apprehesion may be when there is no sense of it. 
job. 13.13.  This appeareth by Jobes example, where he saith, Though he slay me, yet I will trust in him: Where he showeth the force of his Faith; yet what little sense he had of God's mercy when he so spoke, may appear by that he saith immediately after, 
vers. 24.  Wherefore hidest thou thy face, and takest me for thine enemy?  
The Christian sometimes feeleth Faith, and sometimes feeleth none; that is, at that time when God first calleth him: and in the time of temptation. Hear a man may marvel how one may be a Christian, who hath no grace or goodness in himself. But it is no marvel, for it is with him, as it is with an Infant and young Child, who albeit yet he hath not use of reason, yet is a creature reasonable. A man that is in a swonde, hath no sense of life; yet is he not dead. Faith believeth the Promises of God, yea when we feel the contrary; and in one contrary, believeth an other. When we feel our sins, we believe our justification. When we feel our wretchedness, we believe our Blessedness. When we see nothing but eternal death before our eyes, it maketh us believe our everlasting life. When we apprehend God's anger, and feel him our enemy, it maketh us to take hold of his loving kindness, and to put our trust in his fatherly goodness. When Christ was forsaken of God, yet than he called him his own God; My God, my God.  
8. An other of their Objections standeth thus. There be many sins unknown to us and so also uncertain whether they be pardoned unto us.  
I answer, that they ground upon a foundation that will fail them: For that a man can not be assured of the Pardon of his sins, though some of them be unknown, is a false ground I make it plain thus: It is in the case of Faith, as it is in that of Repentance. But there may be true Repentance of sins that are unknown. God will have a particular repentance for particular known sins: but where they are hidden and unknown to us, he taketh in good part at our hands a more broad and general Repentance. Of this we have example in David, where he saith: Who can tell how oft he offendeth: 
Psal. 19.12.  O cleanse thou me from my secret faults: Were it not thus, we were in woeful case: for neither David, nor any one else, might be saved. For though David's repentance of his known sins of Murder, and Adultery appeareth unto us, yet we find it not in his History, or else where in holy writ, that he particularly repent his polygamy, his multiplicity of Wives and Concubines, which in all probability with the custom of the times, he drunk up as men do Wine out of Bowls with all facility, and so in the common reputation that it had, that it was no sin at all; it is likely enough of that, he repent not at all, especially while he considered the superemmencie of his person that he was a King, and by that had as good privilege and a liberty for this, as any common person; yet because Scripture determineth him a man chosen of God, a party saved, it is peremptorily concluded, that this sin is pardoned. Therefore when God pardons the known sins of man, whereof they do in particular repent, he doth withal pardon the rest that are unknown. It is undeniable Divinity, that he that certainly and truly knoweth that but one sin is pardoned him, he hath before God, all his sins pardoned him whether known or unknown: wherefore the ignorance of certain sins, cannot prejudice an unfallible assurance of the pardon of them all, and of his own salvation.  
9 Moreover, whereas it is thus objected unto us, that this proposition of ours is not of the nature of an Article of our Faith, to be so carried away handsmooth as that, and therefore that it can not persuade us as that.  
I answer, that the party that will be saved, must as steadfastly believe his Salvation, as the Articles of the Cree●e: Because the Promise of life, and the Commandment to believe it, and apply it to ourselves; are individually conjoined, and can not be divided. Faith speaketh in the phrase of David: I am thine, O save me. 
Psal. 119.  And it pronounceth as Paul doth: 
Rom. 8.38.  I am persuaded that neither Life or Death; neither Angels, Principalities or Powers; or things present, or things to come, are ever able to separate me from the love of God, which is in Christ Jesus our Lord. It talketh as the Spouse in the Canticles in effect, 
Cantic. 8.6.  in this zealous affect: Love is strong as death, Jealousy is cruel as the Grave: The Coals thereof are fiery Coals, and a vehement flame. Much Water can not quench Love, neither can the Floods drown it. If a man should give all the substance of his house for Love, they would greatly contemn it.  
Two things are required of us to believe truly. First, to understand a thing: Secondly, to give our consent unto it, as unto that which is true. Therefore Faith is called, Tota copulativa; and therefore he that denieth but one point of Faith, maketh hanocke of them altogether.  
Again, to believe is one thing; to believe in this or that, is an other thing, and it containeth three actions of the person believing. 1. To know the thing. 2. To acknowledge it. 3. To have trust in it. So that this knowledge is not naked, and general. For the Devils have such knowledge; but it is more special, by which we know God not only to be God; but to be my God, whereby I put my confidence in him.  
2. Secondly I answer, that this Faith whereby we are to believe our own salvation, to consider of it in the proper and true nature of it; is as certain as that whereby we believe the Articles of Faith. For whatsoever we pray for, according to Gods will, that we are aswell to believe that we shall obtain, as we do believe the Articles of the Faith. This is flat by that which Christ saith: 
Marc. 11.24.  Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. But we put up our Prayers for the remission of our sins, and for life everlasting: And therefore lay hold upon the certainty thereof, as upon the Article of our Christian Faith. If God should particularly say to thee or me John, or Peter, believe in me and thou shalt be saved: should not this commandment be as forcible a binder, as any Article of our Faith? But the Minister lawfully called in the name of God, when he preacheth God's word, it is all one as if God should speak from Heaven particularly unto him, and make promise unto him of eternal life: for we are in legative commission from God, to run upon this his arrant unto you, according to that Saint Paul saith: Now then are we Ambassadors for Christ: 
2. Cor. 5.20.  as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. 
Heb. 4.16.  We come to the ●h one of Grace, in the certainty of faith boldly, 
Heb. 10 35.  that we may receive Mercy, & find Grace, to help in time of need. 
joh. 3.  And we Cast not away that confidence which hath great recompense of reward. Our Faith is not only in Cognitio a, but in Agnition, likewise, in acknowledgement, as well as in knowledge. Inquisitive fellows, like Nichodemus, 
●oh. 3.  puts up questions; How can this thing be? or as the Jews, that came in properly with their spoke, 
●oh. 6.  How can he give us his fl●sh to eat? by being thus busy, evidently do bewray themselves, that they do not believe. We may lawfully ask of the virgin Marie, how this may be, that we may be instructed? But we may not come with Interrogatories in the case, to nourish doubtings.  
3. Thirdly, albeit Faith itself be the same, and common to all; yet is it not so in the measure of it: But in some, it is of greater, in some of lesser quantity; As God hath dealt to every man the measure of Faith. 
Rom. 12.3.  The Seed that was thrown upon the good Ground, came not up alike, but in several plots very disproportionably, in some thirty, in some sixty, in some an hundred fold.  
It is with Faith as it is with the body of man. First we are Infants, than we increase in years and strength: We are first Infants in Christ jesus, and by degrees grow from Grace to Grace, until we come at last to that height & strength, as we grow strong in the Faith with Abraham.  
There is a Positive, and a Superlative Faith. The Positive is that, which otherwise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A little Faith, Q●●●d●●, rather than Quantum, sampled by our Saviour to the grain of Mustard seed, the least of all Seeds; 
Math. 17.20.  which being put into the ground, groweth into, First, an Herb. 2. the greatest of all Herbs, 3. yea into a Tree 4. into such a broad Tree as the Birds of the Heaven make their nests in the branches thereof; compared by the Prophet Isay, to smoky Flax. 
Isa. 42.3.  The Superlative Faith is that, which is otherwise styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An absolute Assurance, as not being only a certain and true persuasion, but plenary & complete. But this least degree of Faith of this Positive kind, this beginning or rudiment of Faith, this smoky Flax which hath no Fire in it, of that weakness as it giveth neither heat nor light; Christ will not quench, but will make it gather strength, and wax into a Fire; so that we will do our part, and use the means that serve to increase it, by diligent meditation upon the word of God, earnest and ardent Prayer, and such other holy exercises, appertaining to the furtherance of our Faith.  
This little Faith may be thus described; when one in the humility of his heart hath not yet a sense of the certainty of the remission of his sins, and yet notwithstanding persuadeth himself that they are such as may be forgiven him, his soul desiring forgiveness of them, and therefore prayeth unto God that he would forgive them, and give him strength ever after to forsake them.  
The Superlative Faith is the full strength and maturity of Faith, which dissolveth all doubts, and is not only in nature certain, but also a large and plentiful persuasion of God's mercy in Christ; of which we gave you examples before in Abraham and Paul. By the first Faith intricated with doubts, men do as certainly believe their Adoption, as the Articles of their Faith; but not so firmly and fully. By this larger Faith, remission of sins is not only as certainly, but also as fully believed, as any Article of Faith.  
To end Objections, & so our first Question, we will justify our Doctrine by suffrages of Fathers, because it is objected to us by our Adversaries, that this point of the infallible and special certainty of ●●●ction is generally disavowed and con●●mned by the Fathers; though otherwise 〈◊〉 ●●●ters of Faith, we hang not on their s●●enes the word of God, being the only rule and square of our belief. Secure estote 〈◊〉 et sanguis, saith Tertullian; 
Tertull de 〈◊〉 ●●ctione.  Let flesh and blood be secure and take out their Qui●●●s est. Would ye know why we should be secure? Ambrose telleth you that you have good cause so to be, 
Ambros. i● cap. 4. et. 5. ad Rom.  Securj quia credunt securj ●xemplo Abrahamae: They are secure, because they do believe, they are secure after the example of Abraham. So doth S. Aug●stine: 
Aug. de v●rb● domini sermon.  S●●●es 〈◊〉 re●●o●e se●u●● de pro●●ssi●●e; Secure in our Pardon, secure in the Promise that is made to us. To whom subscribeth 〈◊〉, 
De quadrip. in. tit. pag. 2. 3  as he is cited by Cassalius, In pa●●●●●● 〈◊〉 de ●●●●●mtione veniae s● 〈◊〉: In the penitent person, a certain security is begotten out of the presumption of a Pardon. And Augustine 
August. in Psal. 39  liketh well this Presumption, Thou praesump●●, ●ed more erata; It is a good Presumption, but moderate. Hear further what Augustine 
Aug. de verbit Domin● sermo. 7.  saith; Jnter●●go te (peccator) credis ne Christo velno●? D●c●● credo, quia creus? Quod liberè ●otest tibere ●tti●re omnia tua pe●cat●. ●a●os quod 〈◊〉: I demand of thee (O sinner,) Believest thou in Christ or not? Thou tellest me thou believest. I ask next, what dost thou believe? Thou answerest, that he can pardon thee all thy sins. Thou hast that which thou believest. Bernard speaketh effectually to our cause in hand, 
Bernard. serm. ●e An●a. nuat. Ma●●e.  thus; Si cre●as peccata tua non p●sse ob●u●● rasi percunt country q●●● peccasi, 〈◊〉 ages, sed vl●●rius progrede●●, et cre●● cum remisiss tibi p●●cata tit●. Hoc est test●●omiū q●od spiritus st●ctus dat in cordibus nost●is, dicens peccat● tua remittuntur tibi. Nam sic Apostolus putat hominem Justifica●j gratis per si em●: If thou believest that thy sins can not be blotted out, but only by him against whom thou hast sinned, thou dost well: But proceed further, and believe that he hath forgiven thee thy sins: For this is this witness, that the Spirit of God maketh in our hearts, saying, Thy sins are forgiven thee; for so the Apostle taketh a man to be justified freely by Faith. The Papists being choked with this place, fu●●ble up this answer; that Bernard doth not say, that we ought to believe the remission of our sins absolutely without respect of works; but that he requireth our repentance as a sign by which this Persuasion is wrought. But we answer them that he doth perspicuously aver, that the general Faith, by which the fundamental matters of Religion are believed, is only the Beginning, and Rudiment of Faith; and therefore sufficeth not, unless we go further, and apply by Faith this Grace of God unto ourselves, simply without reference to any tradition of our side.  
M●●ut us Felix singeth the same song with the former; S●●u●, spe futurae resurrectio●is: We are secure under hope of the Resurrection to come. Cornelius' 
Cornelius Bitontius, in cap. 8. an Rom.  Bishop of Bitonto, one of their own side, speaketh loudly and liberally for us, in this wise: Qui in Christo jesu sunt, nihil habent, unde timere debent: They that are in Christ jesus, have nothing whereof they should be afraid, Si quidem securi sunt de salute, Inasmuch as they are secure of their salvation.  
Antonius' Ma●●●●●us 
Anton. Mari●  in the Chapter holden at Trent, durst stand forth and preach not only of the doctrine of the certainty of Salvation, but also of our security therein, speaking in this wise: Ab operum nostrorum gloria aversi, in illius patris elementia et voluntate, et in perpetuum conqu●escamus. Item, indubitationis labirintho non errant, qui per Christum adepti sunt justitiam: said in s●curitate mentis, in pace cons●ientiae, in laetitia cordis audent dicere, Abha pater: We wholly draw our minds from any confidence in our own works, and repose our trust in the loving kindness and goodwill of our heavenly Father for ever. Also, they err not in the maze of mistrust, who have obtained righteousness through Christ, but they date boldly say in the security of Mind, peace of Conscience, joy of Heart, Ab●a Father.  
The same Doctor in the same Council, 
Concil. Trident. Act 1. Anno. 1546.  was thus peremptory in this point, protesting of his own Faith herein on this wise. Si Caelum ruat, si Terra euanes●at, si Orbis dissoluatur, praeceps ego in eum erectus ero: si Angelus de caelo aliud mihi persuad●re contendat, dicam illi, mathema: O faelicem Christiam p●ct●●is fiducial: Though Heaven should pass away, the Earth consume to nothing, and the whole World should be dissolved, I shall erect myself towards him. And though an Angelical Doctor from heaven should go about to persuade me otherwise, I should tell to his head, that he is accursed. O the happy assurance of a Christian soul.  

●e Oratione.  The very Terebentine Catechism thus speaketh in our cause: Fides est quae preces fundit, preces facit, ut omni dubitatione sublata, stabilis a● s●rma s●t fides: It is Faith that poureth out Prayers, conceiveth Prayers, that all distrust removed, our Faith might be firm and stable.  
Some of the best of the bunch of Papi●tes do preach, and publish this true certainty, and holy security that we speak of. At Tre●● this cause hath been thoroughly canvased, not by volley of words, but by volumes of Books. Cathar●●us is our Champion against D●minicus Soto; in which Book of his, he telleth us, how the Schoolmen are divided in this Doctrine; how they prefer their own Reasons, and their vain Philosophy, before the holy Scriptures, and so turn aside out of the right way. They distaste these words of Security, and Certainty: but they should rellise them the better, if they would bear in mind this text out of Jsaiah; 
Isai. 32.17.  The work of righteousnes●e shallbe peace, even the work of justice, and quietness, and assurance for ever. They are terms the Fathers commonly take up, as in the precedent instances you have heard. Cyprian 
Cyp. de mortalit. serm. 4.  admireth we should otherwise speak or think, where he saith: ●t tu dubitas, e● flactuas? Ho● est Deum omnino non noscere. Hoc est Christum, credentium magistrum, peccato incredulitatis ●ffendere. H●c est in E●clesia construtum, fidem in domo fi●ey non ●a●er●: Dost thou doubt and waver? This is altogether not to know God. This is to displease Christ the Master of the Faithful, with the sin of Incredulity. This is to be in the Church, and to deny the Faith in the very House of Faith.  
In respect of the individual society that is between the Flesh and the Spirit, doubts and quaimes must often arise and come upon our hearts, and trouble our Faith. Incredulity between times, will assault every man; when his Faith is at the best, the sensual part of man ever coveting against the Spirit; but Faith will quiet all these brawls and broils at the last, be our Faith never so eclipsed with Clouds, tossed with Tempests, winnowed by Satan, driven at by the Darts, and all the fiery Darts of the Devil; though brought into an agony, bloody sweat, and ecstasy, as Christ was in the Garden, and on the Cross; yea, though almost brought to utter desperation, the very brim and introduction into the Hell of the damned: then God seemeth to stand a far off, and to hide himself in the needful time of trouble: to stop his ears with Wax, and not to hear us, though we make many Prayers: to hold his hand still in his bosom, and not to pluck it out in our extremities, Faith being the victory that overcometh the whole World: and so we conclude this first Question; Whether one may be certain or his particular Election, affirmatively as ye have heard, and put it out of question, with this joyful acclamation of the Prophet; Blessed be God that hath showed 〈◊〉 so great kindness in a strong city: That hath se● us in this invincible fortress of Faith, so that we may cast out our Gauntlet, and provoke all our enemies to the field, and to the foil; so that neither Life nor Death, neither Principalities nor Powers, things present nor things to come, nor any things else in the nature of things can make a separation between God and us.  
The second Question now under our decision, is; How our particular Election may be known?  
There be two ways of knowing it. 1 First, by going up as it were to Heaven, there to pry into the very privities of God: and then to come down, and to come into ourselves. But we disclaim this course, as pernicious & perilous, God having drawn Curtains of black Clouds and Darkness over his Tabernacle round about him: 
Bernar. serm. 31. in Cantica.  Ad Deum accedendum non ●●●uendu●; We may come to God, but not, Concitate c●●●u praeter viam, We must not rush violently into his presence Chamber. 2. Secondly, by the contrary, by descending into our hearts, by going up from ourselves to God's eternal Counsel. This is the way chalked out unto us, which we may safely walk; which teacheth us by tokens in ourselves, to gather what was the eternal Counsel of God touching our salvation. These tokens are two; not taken from the Primitive causes of our Election: but rather from the latter effects thereof. 1. The testimony of God's Spirit. 2. The works of our Sanctification This is proof enough in Law: For the Law hath spoken it: In the mouths of two or three Witnesses shall every thing be confirmed. The Spirit of God is a Witness for the nonce, the best that is in Heaven, sealing the certainty of adoption in our hearts, with the singer of his grace, it being further confirmed unto us, under the Signet of the blood of the Lamb. An inferior Witness by far, might have served sufficiently, for the persuasion of this matter. As an Angel from Heaven, addressed to Man, and dispatched to our Forefathers in the times of old●: Nay, If a King out of his Throne should commend a Man, what Subject durst oppose himself to that opinion? Now if we receive the testimony of Angel, or Man, that is great: The testimony of God, is greater, as the supremest essence, our best Schoolmaster that teacheth us to pray, that holdeth up such as pray by the head, by the hand of his promises: That is as good as his word, and keepeth his promise for ever, that witnesseth the same by his inward motions, and operation in our hearts. An Angel, for all his Spiritual intelligence, 
1. Cor. 2.10.  must not compare in any sort with the holy ghost in knowledge of the unsearchable secrets of God: The Holy Ghost can less deceive us, 
joh. 16.13.  than an Angel, as being the uncreated truth itself, which leadeth into all truth: Moreover, the testimony he performeth, is beyond all comparison, because it resteth not in the care, so to run into the air, but keepeth residence in our reins, and Veins, hath a chair in our hearts, witnessing to our Spirits, that we are the Children of God, by speaking, showing forth his power, and by praying in us. Add hereto, that this Spirit hath individual commerce with our Spirit, never departeth from us: He taketh not up the Temples of our bodies as an Inn for a short time, and be gone; but as an House, wherein he is minded to continue, assuming to himself the whole regiment of them; as a Lord that cometh to dwell in an House, disposeth of that House after his own pleasure. Now as touching his Substance he dwelleth not in us; the infinite Spirit of God being not to be cooped up in the narrow and strait Rooms of the Body, and Soul of man, but only in his operative power with us, he keepeth his residence.  
The Papists vildly derogate from the sufficiency of this Testimony, while they mince and minish it alter their own manner; while they frame, in the forge of their Fancies this devise, that this Witness of our Adoption is only in some comfortable sense and feeling of God's favour, being such as is weak, and oft times deceivable. But by their leave, it is much more than a bare and naked feeling of God's savour: For it is called in holy Scripture, The Pledge and Earnest of God's Spirit in our hearts; 
2. Cor. 1.22.  and therefore it is sufficient to prevent and take away all arguments of doubting: as in a Bargain and stipulation the Earnest that is given is the binder of the Bargain on both sides, and makes it out of question. Bernard saith, That the Testimony of the Spirit, is a most sure Testimony.  
As concerning this Testimony of the Spirit of God, two Q●estions would be scanned. 1. How it may be distinguished from the Spirit of Illusion, that is, from presumption. 2. By what means the Spirit of God giveth a particular testimony in a Man's conscience, of his certain election.  
1. For the first, we are to know, that as there is a certain persuasion of God's favour from the Spirit of God: So Satan hath his sleights, whereby he soweth Pillows of Presumption to men's Elbows, suggesting pleasings and lease unto us. This Presumption cometh to us by kind, as w● are men, as a natural and inevitable evil, which hath a show of Faith, but denieth the power of it. And this counterfeite-mocke quality of pretended Faith, is more common than the true and lively Faith indeed. This we see daily in the common careless people: For if any of them shall be asked, what they think of themselves, whether they shall be saved or no? they will wipe their mouths with their Handkerchief, and say, yea, without all doubt; so that if there were but few in the Country to be saved they persuade themselves, that themselves are those persons: For why, he hath always orderly kept his Church, evermore believed, and have done no man wrong: These, and such like misfashioned Fancies, easily with such unskilfulness, go for good and lawful Faith. But such m●n would be unmasked, and this M●ster that covereth their eyes and lead them blindfold, is to be taken from them. Wherefore I answer to the Question, That the Spirit of God is many ways to be discerned from the Spirit of Presumption. 1. First, by a full persuasion the spirit of God giveth: for the holy Ghost doth not barely word it, but thoroughly worketh it, by force of persuasion; which is not in the power of Nature so to do. 2. Secondly, by the manner of Persuasion: for the holy Ghost disputeth not from the works or worthiness of man; he draweth not the waters of life unto us, from such shallow Welles, but he draweth deeper than ever jacobs Well was, even from the profound and bottomless Fountain of God's love and favour towards us; and no other kind of Logic doth he use with us. This is a course that Satan can not skill on; he hath no will unto it: it is quite cross, and contrary unto him. 3. Thirdly, by the effects of that Testimony: For the Persuasion that ariseth from Presumption, is cold and dead; but that which hath descense from the Spirit of God, is lively in operation: for such as are possessed with this Persuasion, that they are the Elected & Adopted Children of God, they will love God, repose their trust in him, call upon his name & that with the●r whole hearts: and in regard of their love to him, they will loathe sin, and every thing else that agreeth not with his will The Effects whereby we know the true Spirit from the counterfeit, are two; noted down by Paul, where he saith; The Spirit maketh us cry, Abba (that is) Father. The first, is to pray with such intention of Mind, and contention of Sinews and Sides, with groans and sighs, as though a man would fill Heaven and Earth: A principal known mark of the Spirit of Adoption, never to be found in the Presumptuous reckless sort, who pray but at Good times; and when they pray, they hear not their Prayers, their Spirit dieth in the Air, before it can pierce the Clouds, and ascend up to Heaven where God is. The Church hath their Bodies, but their Hearts are at home. They bleat out the Lords Prayer, the Creed, and ten Commandments, with their lips: but their God is their Gold, their minds are on their Mony-bagges, or else they wander in their extravagant thoughts, as the Prodigal Son In longinqu●m regionem, in a far Country. They pray as though their hearts and tongues were strangers; drawing near him with their lips, but standing along aloof off with their hearts; praying, & in the mean while leaving their Spirit asleep: or if they awake it, they leave it, as Christ did his Disciples for the time. Their Altar is without Fire, their Prayers without fervour, their Words without intention, the outward action of their bodies without the consent of their inner affections.  
The second effect is the Affect of Heart, answerable in nature to that which is in Children towards their Parents; which is an affection of love, reverence, obedience, thankfulness: For they call not upon him as upon a skarlot and grim judge, but they come to him in his familiar name, Abba, that is, a gracious & merciful Father. Now such as are not of the right Spirit, they can not in truth come to him in this name. Finally, where the testimony of the Spirit is, many other graces of the Spirit are with it: for it will not be solitary, as when one branch of a Tree sprouteth, the rest sprout out with it. Further, learn thus to know them asunder, & to put difference between the Spirit, and Presumption. 1. Presumption is an inborn quality, which we suck from our Mothers: but the witness of the Spirit is supernatural 2. Presumption is in them, that reck not of the ordinary means that make to their salvation. But they that are of the Spirit, cheerfully embrace them, & take care to follow them; they reverently & religiously hear the word of God. 3 Presumptio is in such that use not to call on the name of God: but the Spirit of God is the Spirit of Prayer, teaching us to pray with tears not able to be expressed. Presumption is linked with Looseness of life: the Spirit worketh us in a new mould, 
Mat 2, 22.  Mutatus ab illo Hectore, clean contrary to that we were before, and warneth us, with the Wisemen of the East, not again to return to Herod's Court, to our old Bias; but by casting off our old conversation, as the Eagle doth her bill, to turn into our country an other way. Presumption is peremptory, and maketh a man to stand upon his Slippers to be confident up to the throat, and never once to cast any doubt of our well doing, whereas the consciences of the godly are oft times perplexed, and troubled with doubts, yea, now and then surcharged, & overwhelmed with them. Presumption will fail us at a dead lift, and give us the slip in the needful time of trouble, in the hour of temptation, and death. But the Spirit of God standeth close to us, and continueth with us for ever and ever.  
2. We come to the handling of the Second point, how the Spirit witnesseth our Adoption. For that it witnesseth the same unto us, this Scripture concludeth it, as divers other Authorities of Scripture beside, flatly confirm it. Our Hearts are wholly in the hands of the Spirit, to rule & govern them as seemeth best to him. This Rule of his, consists chiefly in the certain revealed knowledge of our atonement with the Father in Christ. Hereof speaketh the Prophet Jsaiah, thus: By his knowledge, 
Isai. 53 11.  shall my righteous Servant justify in my. Of this speaketh our Saviour where he saith; 
joh. 17.3.  This is life eternal, that they know thee to be the only very GOD, and whom thou hast sent, jesus Christ. This knowledge is not that which is general: for so the Devils might be saved; but it is that which is particular, by which a man cometh to know, that God is his Father, Christ his Redeemer, the Holy Ghost his Sanctifier and Comforter. This knowledge is the peculiar work of the Spirit, as this Text teacheth, as this other the same mouth delivereth of the same nature: We have received not the Spirit of the world, 
● Cor. 2.12.  but the Spirit which is of God, that we might know the things that are given to us of God. Now three manner of ways, doth the Spirit make us privy to this counsel of God. 1. By his inward Inspiration 2 By his outward Word. 3. Inwardly, & outwardly; by inward, and outward effects. By his Spirit he did inspire the Prophets, and open many things to come. And Christ said to his Apostles, as concerning the Holy ghost; He shall lea● you into all truth. 
joh. 16.13.  By his Word he spoke unto the Prophets; and by his Word in like manner he teacheth us his Will. Also by divers effects he declareth either his Mercy, or his justice; as it is well known. The same is to be thought of the revealing of his Election; to wit, that God revealeth the same to the Elect, by the Spirit, by the Word, & by the most assured effects of his Predestination: We are now to speak of them severally in their order.  
1. By inward inspiration we have intimation of our certain Election; by which our minds are illuminated, and it is revealed unto us, that we are from all eternity Predestinated into this Adoption of his Sonship. All the Elect are owners of this Grace, as now actually made the Sons of God by Faith, regenerated and new borne by the Holy ghost, & engrafted into Christ. So the Apostle saith; 
Rom. 8.9.  If any man hath not the sp●rit of Christ, he is not his. Whosoever therefore is of Christ, & is engrafted into Christ, must needs, ipso f●●●●, have the Spirit of Christ Now, whosoever have received and have this spirit of Christ, the spirit of God testifieth to their minds, that they are the sons of God & he maketh them to speak in the language of Children, A●ba, that is, Father. And it is a certain case, that none is renewed by the spirit of God, who is not peremptorily persuaded, that God is become his most loving and gracious Father, and so call upon him, by that sweet & special name. Therefore though 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 most sure certificate of their Election to the state of Glory; because if they be the Sons of God, it followeth by due consequent, that they also be the heirs of eternal life. Let this Testimony appear evident by way of demonstration, in this manner. Whosoever call upon God, and in their hearts cry, Abba Father; it is certain, that such be the Children of God, and that this cry of theirs is from the gift & motion of the spirit of God. But whosoever are the Sons of God, are also inheritors of life everlasting, and they are predestinated into the adoption of his children. Therefore it cannot otherwise be, but that all such as are persuaded by the spirit of God, that they are the Sons of God, should be predestinated to eternal life & be thoroughly persuaded in the same.  
2. The second means whereby we attain the knowledge of our Election, is his outward Word, not any particular Word by which he doth outwardly in private and proper manner suggest to any man expressly his Election, but the general word of the Gospel; in the which Christ calleth all them which believe in him, Elect. For albeit he giveth us no such plain & particular proposition as this is, Thou art Elected unto everlasting life; yet no less is concluded in the hearts of the Elect in such Aphotismes as are general, even as each particular man is determined capable of reason, by the universality of this Axiom, Every man living is a creature reasonable, though the Assumption be suppressed. This therefore is the course that God taketh with us: He hath chosen all, and every one, whom he decreed to be faithful heirs of salvation. And this main Maxim in terms general, is proclaimed by the Apostles at the Standard, to all that are Elect. The Proposition in generality standeth thus; All the Faithful are elected to everlasting life. Hear the word stayeth and meddleth not with the Miner. Now here God effecteth by Faith, that he bestoweth on us, that we make the Minor in our minds in this manner; But I am of the fellowship of the faithful, as feeling that I truly believe in Christ. How cometh therefore now thy cause to be concluded, that thou art Predestinated to eternity of glory? Truly by God, that giveth the proposition from the Gospel, and by working thine heart with the work of faith, which he worketh in thee, to go on with the assumption.  
It is therefore manifest, that God, by the word of the Gospel, where he pronounceth all the faithful to be elected, that he doth reveal his particular election, to every one that is of the faith: Only it standeth every Believer in hand, that as often as he heareth the general Proposition, he make the Assumption, and infer it in the nick, and upon the neck of it: And so doth the Lord reveal to every man, his special malediction, by this general Scriptures enuntiation: Cursed be every one that abideth not in all things, which are written in this book. Though he doth not come to tell every man in his ear, that he, and he, is accursed: For this may every one gather of himself, his conscience telling him, that he hath started from the Statutes of God, like a broken Bow.  
3. The third kind of means, by which God vnfouldeth and layeth open to us our state of Salvation, is the effects in us aswell inward at outward effectually assuring the same unto us in a double respect 1. First, because these effects are such as God giveth them to none, but only to the Elect. 2 Next, for that they are not simply the effects of Election, but also such, and such as they be, the engraven Seals and the perfect Stamp thereof. For God is like to the Sun to us. The Sun while it striketh us with his radiant Beams, and in a manner looketh us on the face, leaveth such an impression of his light in our eyes, as we reciprocally by the participation of the same light, see the Sun itself, & the very light thereof: For the light of the Sun & the beams thereof sent down upon us, reflect again upon the Sun itself. So the Foreknowledge of God in which from all eternity, he did, & would acknowledge us for his own, is so in God, as in itself, is not to be seen of us: but yet as God acknowledgeth us to be his, and engraveth the Form and Image of this knowledge in us that are elected he bringeth it to pass, as we acknowledge this God for our only true God, and bid all other farewell. So that God f●st looketh down from Heaven on us, and acknowledgeth us; and so by communication of this knowledge & light unto us, we are thereby made to know him again. Hereto serveth that which Christ saith: I know my Sheep; 
joh. 10.14.  and immediately inferreth thereupon, I am known of mine: As if he should have said, While I know them for my Sheep, and mark them out as shepherds do their Sheep with a red stroke even of my red blood, I make them on the other side by the participation of my knowledge, that they acknowledge me for their Shepherd. The same learning the Apostle gives the Galathians, where he faith, S●eing ye k owe God, 
Gal. 4.9.  ye rather are known of God. etc. Where he would have the Galathians know, that all their knowledge holdeth in ●ayne, from the foreknowledge that God had of them.  
The like may be said of the Love of God, in which he loved us in Christ, before the groundwork of the World was laid; which love of us, is more than Adamantine, and hath been the only Loadstone to draw our love by retaliation unto him. For God's love to us being eternal, and to eternal life, must beget in time in us, a love somewhat like serving to the eternity of his glory; whereto pertaineth these words of S. John, Not that we loved God, 
1. joh. 4.10.  but that he first loved us; making our love, the consequent of his love. So that by the sincere love we bear towards him, we consider of the latitude, and quality of that love, wherewith God in Christ from all eternity hath prosecuted us. Now what is all this his Love, but our Election?  
Now that none is elected unto life everlasting, who bear not in due time these effects and cognisances of their Election about them, it is manifest by such Scripture places, which deal in the point of Predestination. The holy Apostle telleth us, that we were elected; that we should be holy and without blame. 
Ephes. 1.4.  And he further informeth us; that such whom God Predestinateth, are likewise Called, and justified, and so consequently qualified with Faith, and the knowledge of God, wherewith they acknowledge God for their Father; and with love, whereby they embrace him as their Father: And finally, with good will and settled resolution, 
Rom. 8.30.  constantly and continually to seek his glory.  
But we come to the effects, by which we come to the knowledge of the causes. They are of two sorts. 1. Such as necessarily appertain to all, without which they are not capable of eternal life. 2. Such as are annexed, as dependences, and appurtenances thereunto. Of the first sort, are, 1. Christ, as Mediator and Priest, and his obedience and righteousness, (for without Christ, there is no salvation.) 2. Our effectual Vocation to Christ by the holy Spirit, and the coniunctaunces thereof, our justification, and so our Regeneration thereupon. These four; Predestination, Vocation, justification, Glorification, are so coadunited and coanimated together, as they cannot be divided. And so no man can be Glorified, who is not justified: and no man can be justified, that is not first effectually Called; as no man can be so called, who is not Predestinated. Without these means, no not the very Infants, can attain to this end of their endless Glory. Wherefore inwardly all the Elect children by the Holy ghost in their kind, are Called, and justified; that they may be likewise Glorified.  
Of the Second sort, which Infants by reason of their age, can not have, which notwithstanding follow the rest of the Elect, though in some they are more forcible, in some more infirm; in some more, in othersome less, are such as follow actual and habitual Faith. 1 Hearing of the Word. 2 Hatred of Sin, Love of Righteousness. 3 Patience in adversity. 4 Endeavour to do good Works: Wherefore we say, that such as are Elected to this end, are therewithal Predestinated unto the means that tend to this end: For Predestination is not only of the end, but also of the means that serve thereunto. All, as well the end as the means, are the effects of Predestination. Wherefore rightly saith Saint Augustine, 
August.  Praedistinatio est praeparatio beneficiorii D j, quibus cert●ssine liberantur quicunque the●antur: Predestination is a preparation of the benefits of God, by which they are most certainly delivered, whosoever are delivered.  
1. The first Gift of God (the effect of Predestination) is Christ jesus, with his Obedience, Merits, Death, Resurrection, Glory; as he is ordained Mediator between the Father and us, and the head of all the Elect, and so the Head & Fountain of all the manifold Graces of God, from the flowing stream of his free Predestination powered upon us: For the effects of Predestination, are so ordinate, and subordinate one to the other, as those that have precedency, give their efficiency and sufficiency to their fellows. Wherefore Christ being the foremost effect of Election, he is the cause of all the rest, from whom, and by whom they are all the company of them conveyed, and communicated unto us. Wherefore worthily the Apostle in his Letter to the Ephesians, the first Chapter, 
Ephes. 1.4.  layeth us down these Lessons.  
1. That we are Chosen in Christ, 
vers. 5.  as it were in the head, that we should be his members.  
2. That he hath Predestinated us to Adoption, & filiation; but we are adopted into this Sonship in Christ, 
Gal. 4 6.  the first borne of many Brethren; and by the communication of the said filiation, we are really & indeed the Sons of God, endowed with his Spirit, by which we are regenerated.  
3. 
vers. 6.  That we are made freely accepted to God in Christ his beloved.  
4. That in the same Christ, 
vers. 7.  we have our Redemption, through his Blood of the everlasting Covenant, even the forgiveness of our sins; as all Wisdom and Understanding beside.  
5. Finally, that all things in him, 
vers. 8.  are reconciled together, as well the things in Heaven, 
Gal. 4, 10.  as the things that are in Earth. Summarily, the Apostle there, as in other sundry places teacheth, that whatsoever good things we have received, or are to receive from the first to the last, from our eternal Election, to our future Glorification; we have, and shall have them only in Christ, and by Christ; in whom we hold them all in Capite from him: Whosoever therefore are chosen of God to life everlasting, beside that they are chosen in Christ, they are Predestinated unto Christ; that is, to the union and communion of Christ: so that by him it is of necessity, we attain all other things.  
2. The second Benefit of God, and effect of our Election, is our effectual Vocation to Christ and his Gospel; by which the Elect only are called, because it is performed, 
2. Tim. 1.9.  According to his own purpose & grace, which is given to us in Christ.  
The outward calling is common with the rest, with the very Rebrobates, according to this Aphorism of our Saviour, Many are called, 
joh. 8.47.  But few are chosen. But the inward true calling, by which the understanding is enlightened, with the saving knowledge of God, & the will is inclined to the will of God, is the peculiar of the part predestinate. This vocation effectual is discerned, by the very effects thereof: Whereof two are immediate. 1. The hearty hearing of God's word, together with the understanding thereof, coupled, & consorted, with constancy, & cheerfulness. 2. A serious and sure faith, & affiance that we have in the same. Hence is it, 
joh. 8.47.  that is said by our Saviour: He that is of God, (that is to mean by election, and effectual vacation) heareth God's word: (that is, willingly, cheerfully, and continually.) Ye therefore hear it not, because ye are not of God.  
This vocation of ours, is done not only by the preaching of the word, (albeit that is the ordinary means wherewith God effecteth it,) but sometimes he useth other helps, as Prayer, the consideration of his Miracles, the admonition of Friends, the interposition of afflictions, the inward inspiration of his Spirit. Justinus Martyr, (as witnesseth Eusebius 
Euseb. Lib. 4. &. 8. ) was won to the saith by the regard he had to the rage of Tyrants, 
Aug. Confess. Lib. 3. Cap. 4.  and to the patiented sufferings of the Saints. Augustine in his Confessions telleth us, that he was converted to Christianisme, by reading an heathenish Book of Cicero, endorsed & superscribed Hertensius, the form of his confession is thus, Jlle Liber mutavit affectum meum, et ad teipsum Domine mutanit preces meas: That Book turned my mind, and turned my Prayers unto thee O Lord my God. God in mollifying our Hearts, 
Or any other thing of that nature.  and converting us, doth as he that would soften the Wax that is hard, to make it apt to take an impression: First he chafeth it up and down between his hands, he oyleth it, he dippeth it in warm Water, he setteth it against the Fire, and then bringeth it to the Stamp or Press: and if none of these will do it good, than he meddleth no more with it, but as a thing unprofitable, he doth utterly reject it. This is the course that God taketh in the mollifying and softening of our hearts. First he taketh us as it were into his hands, rubbing and stroking us with the memorial of his Benefits, than he suppleth us with his holy Inspirations, the unction and comfortable oil of his Grace. 3. He washeth and rinseth us with the Waters of his Pleasures as out of a River. 4. And sometimes worketh our compunction by the fiery trial of Persecution. 5. And lastly, striketh us out of life with the hammer of Death. If none of these callings will make us come to him, he than casteth all such sinners into Hell; as all the people that forget God, and will not obey his heavenly Calling: Where Fire and Brimstone, Storm and Tempest, shall be their portion to drink. He calleth by his Word, such as are of age: wherefore it is said to the Church of Laodicea● Behold, I stand at the door and knock, if any man shall hear my voice, 
Apoc. 3.  and open the door, I will come in to him, and sup with him, and he with me: wherefore Christ saith, If any man loveth me, and keepeth my words, 
joh. 14.  my Father shall love him, and we will come and abide with him. But withal, he chief worketh our Vocation by his inward inspiration, by the which the Father draweth by the Spirit, them that come to Christ, the Dignation and Grace which he giveth to Infants. Which Vocation, is the introduction into our state of salvation in this present life. Wherefore usually the Apostles in the frontispiece & forehead of their letters to the Churches speak of this Vocation, 
Rom. 1.7.8. 1. Cor. 1.2.  inscribing and entitling them, saints by calling. Therefore it must needs be, that whosoever be Elected in Christ, be (at their appointed time) effectually called, and drawn unto him.  
3. The third benefit of God, and effect and proof of our Predestination, proper only to the Elect, is Faith; without which, 
Heb. 11.6.  in the testimony of the Apostle, it is impossible to please God: For by this, we are incorporated into Christ, we are made members of his body: without which Faith, no flesh can be saved. In Infantos the action of Faith, (which is a knowledge of Christ and confidence in him) is not, as not capable thereof, in respect of their age; but they have notwithstanding, the Spirit and life of Faith, which in process of time will break forth, as those Scripture places prove, which teach, That Salvation cometh to all by Faith; and how that without Faith, it is altogether impossible for any to please God. That this is the effect and fruit of Election, the Apostle perspiciously and openly delivereth, 
1. Cor. 7.25.  where he witnesseth of himself, that he obtained mercy of the Lord (that is, in his sacred and secret decree of Predestination) to be faithful. Wherefore, whosoever are Predestinated to eternal life in Christ, they are elected to this Faith, the effect thereof; and therefore perforce they must at last believe in Christ.  
4. The fourth benefit, and effect is Justification, that is, the free remission of our sins, and the imputation of the righteousness of Christ. So that the form of justification, is as it were a kind of translation of our sins to Christ, and of Christ's righteousness to us, by reason of this divine imputation. It is styled, The Righteousness of Christ, because it is out of us, and it is in the humanity of Christ, as in the subject. This naturally followeth Faith at the heels, inasmuch as those that are endowed with this Faith, are therewithal also justified. That this justification is an effect of Election, 
Rom. 8.30.  the Apostle insinuateth by setting it upon the head of our Vocation, adjoined to Predestination immediately before. Now this is not effected in us while we are in this world, but in the Pardon of our sins, and in the imputation of his perfect obedience to us.  
5. The fift benefit and effect, is Regeneration and Sanctification by the Spirit, while we become New creatures by him, and so the Sons of God not only by Adoption, but by regeneration also. For Christ when he justifieth us, he not only remitteth our unrighteousness, and imputeth his obedience unto us: but also taketh away our heart of Stone, & giveth us his own heart of Flesh unto us; putteth off our Old man, and clotheth us with his New one, and strippeth us of our inward corruption, and maketh us partakers of his own Nature: and so indeed, of the Sons of Men, maketh us the Sons of God, and Brethren unto him. Wherefore we are said to be Predestinated by jesus Christ, 
Ephes. 1.4.5. joh. 8.6.  That we should be holy, and without blame befo e him. And hence is this saying of our Saviour, That which is borne of the Spirit, is Spirit.  
6. From this root springeth the sixth Branch of our Election, which is, The love of Righteousness, and hatred of Sin: For in Regeneration, there is, To●m●●rs a quo, et termanus a● q●m, An aversion from sin, and a conversion to God: the mortification of the old ●●●am, and the vivification of the New: the alteration of affections of Nature corrupted, into the affections of Divine nature, by the Holy ghost sanctified: which is noted in their Walk, of which the Apostle speaketh, 
Rom. 8 1.  which is, N●● a●ter the flesh, but after the spirit: And in the distaste, their stomachs take of carnalities, 
.  They sa●●ur not the th●●● of the Flesh, but of the spirit. Now the first affects of the Flesh, are Love of sin, which is the Concupiscence of the flesh: and so on the contrary side, The hatred of Righteousness, and of the Law of ●o●, which are not of the Father, but of the World: For that which properly is spoken of Christ, 
〈◊〉 5 8.  Thou hast loved Righteousness, and hated ●●quitie, is not improperly understood of all that are the members of Christ; wherefore David, who beareth the person of all the Elect, and expresseth their disposition, 
〈◊〉 3.  saith of himself; I have loved thy Law. Thy L●● 〈◊〉 within my heart. 
 I hate all these that are workers of iniquity. I will not sit among the Wicked. Such affections S. Paul delivereth us. I delight in the Law of God concerning the Inner man, that is, 
Rom. 7.23.  as I have an inward and a better birth.  
7. Now these two Affections, the first fruits of Regeneration, beget the seventh Effect, A● endeavour to do Good works; that is, to forsake Sin, and to fulfil the Law. For he that hateth any thing from his heart, he shuneth and avoideth it all that he may. And so of the other side, he that inwardly loveth a thing, he pursueth it with the hottest contention that can be. This distinction of theirs in these two opposite conditions, the Apostle thus speaketh of: He that doth righteousness, is righteous, 
1. Ioh 3.7.  as he is righteous. He that committeth sin, is of the Devil: For the Devil sinneth from the beginning. Now Christ came into the World, to dissolve the works of the Devil in the Elect; But in the Reprobate, he suffereth them to remain still as they are; because he was never stated in them, they were not given him of his Father, to be purged, regenerated, saved. Wherefore Christ being preordinated to perform all these works, and no good thing is done in us, which was not in Christ prepared for us from all eternity: it is more than manifest that our solicitude of good works, is the effect of our Election. This the Apostle showeth plainly, where he saith; 
E●li● 2. 1●.  We are cre●ted in Christ jesus unto go●● 〈◊〉, which God hath ordained that we should walk in them. This duty as more than necessary, is commended and commanded us by Saint P●ter, 
2. Pet. 1.10.  in this precept he prescribeth us, Give diligence to make your Calling and Election sure; that is, by Good works: as many copies have it. For to whom should we make it sure? Not to God: for it was sure to him before all worlds; but to ourselves, and neighbours.  
8. Now because while we seek the glory of God, and are careful of Good works, and we refuse to fashion ourselves according to this world in the lusts and sins thereof, the Flesh, the World and the Devil, combine and hang together like the scales of Leviathan, and display their Banners of Hostility against us: whereby through the malice that is in their hearts, and the might that is in their hands, they often get the upper hand of us; or if they win us not, at the least they weary us: and therefore are enforced to flee unto God as to our City of refuge. Hear cometh in the eight effect of Predestination; invocation on the name of God, that by his right hand, and holy arm, we may have the victory. For this is the property of the Spirit which the Elect have, to provoke them to pray: 
〈◊〉. ●. 16.  We know not how to pray: but the spirit itself maketh request for us with sighs which cannot be expressed. 
Gal 4.6.  And because we are Sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba, 
Psal. 50.15.  Father. It is the will of God we should Call upon him in the time of trouble, and he promiseth to hear us.  
9 From these premises, proceedeth the ninth property of Predestination, which is, Pendence, and perpetual compunction for our daily and deadly sins; an unwearisome wish of proceeding in Piety: so as in this respect only, we desire our dissolution, to be with Christ; that the end of our life, might make an end of the life of sin. That this is incident to all the Elect, the Apostle thus speaking in the name of all the Elect, unto us, thus witnesseth: O wretched man that I am, 
Rom. 7.24. Phil. 1.23.  who shall deliver me from the body of this death? As in this wish that else where he maketh: I desire to be dissolved, and to be with Christ.  
10. This ninth, is the breeder of this tenth effect, which is a servant affection to Christ's second coming, to set an end to our sorrows and sins, and to perfect and consummate his Kingdom: That this is the Godly mind of the Elect, Saint ● a l teacheth us, where he telleth us of them: 
2. Tim. 4.8.  That they love his glorious coming. This is the Res●r●●bilis Echo, that Saint John giveth, 
Apo. 22.17 20.  answer the voice of the Bridegroom, and Spouse, 
Mat. 6.10.  Even so come Lord Jesus. It is the point of Prayer Christ teacheth us, in his prescribed copy of Prayer: 
Psal. 50.15.  Thy Kingdom come.  
11. Now because such as pray thus unto God, are also heard according to his word of promise unto them: 
Rom. 5.3.  Thou shalt call upon me in the time of trouble, and I will hear thee. Hence is it manifest, that the eleventh effect of predestination, is our Comfort, and joy that we have in tribulations; thus described by Saint Paul, 
Rom. 8.28.  We rejoice in tribulations: Knowing that tribulation bringeth forth patience. And so a recovery of ourselves, and a new life: So that it falleth out to the best, come what can come to those that are Elect: For the Elect, albeit they yield sometimes in the plain field, in their Spiritual skirmish, yet because by and by they have help from Heaven of Christ, they arise with great Spirits, and they run the Battle against Sin, and Satan, and all the united troops of Temptations, of Hostile affections; continuing the Wars, till they have won the Field, as certain in themselves of the Conquest, and the Crown.  
12. This certainty is the twelve testimony of our predestination to all felicity, common to all the company of the Elect: this is the consequent and conclusion of the Apostle What shall we say to these things? 
Math. 24.24.  If God be on our side, who can be against us? And hence is it, that the Lord jesus giveth us this comfort; that not by the coming of Antichrist himself, and all his illusions, the Elect can be illuded.  
13. Now from hence breaketh out the last benefit of God, & effect of our Election, that is, Perseverance in the Faith, and confession of Christ, consorted with a mind to an holy life, and a desire to set out God's glory. This gift goeth in common among all the Elect, according to promise in Prophecy by Jeremy, I will give my fear into their hearts, that they depart not from me.  
But now if the testimony of God's spirit hath not such strength and virtue in the Elect, as to secure them in this case; then may they judge of their Election, by that other effect of the Holy ghost in our Spirits, namely, Sanctification; as we use to judge by Heat, that there is Fire, when we can not see the Flame itself.  
Our Spirit performeth testimony two ways to our certain Election. 1. By inward Tokens in itself. 2. By outward Fruits. The inward Tokens are of two sorts. 1. Such as respect our Sins. 2. Such as respect the Mercy of God in Christ. The first are in respect of sins past, present, or to come. The sign in the Spirit which concerneth sins past, is godly sorrow; which is a pricking in the heart, caused by an inward feeling of God's wrath, and of damnation that ensueth, discerned and distinguished from a secular sorrow, by these symptoms and signs. 1. A care to leave our sins. 2. An accusation that we take out with ourselves against them. 3. A grief and vexation that we are in for them. 4. A fear of our future relapse into them. 5. A desire of God's strength & assistance against them 6 Zeal to all services of piety, contrary to all our former iniquities. 7. A godly revenge we take of our bodies, in subduing them to the spirit: This sorrow is in some more, in some less; God out of his wisdom laying out to every one his portion, best fitting with his condition, and sufficient to salvation, in the least proportion; as a Pin or Needle serveth sometimes to let out the corruption of a running soar, aswell as a Knife and Launcer.  
2. The Token which is in regard of sins present is the combat between the Flesh and the Spirit, proper to them that are regenerate, who are partly Flesh and partly Spirit. Between these two enemies, there is no equality, but the Flesh sometimes in mea●ure exceedeth the Spirit. The Flesh resembling vast Goliath, and the Spirit little David. I compare the Spirit to little David, because the measure is but little that we have in this life: 
Rom. 8.23.  For here we receive but the First fruits of the Spirit. We may not look for the fullness thereof before the life to come yet the efficacy and power of the Spirit is so great, as it may ordinarily prevail against the Flesh▪ For the Flesh receiveth her deadly wound suddenly, in the very nick and moment of our conversion, and ever after languisheth and pineth away; and therefore it fighteth but as a maimed Soldier: and the Spirit is continually strengthened and confirmed by the Spirit of God. And it is a●il and jovial, and the virtue thereof is like Musk, one grain whereof is more fragrant and redolent, than many ounces of other Spices and Confections.  
3. The Token that respect sin to come▪ is a care to prevent it: Saint John maketh this mark of God's Children, where he sayeth, He that is borne of God, sinneth not; 
1. joh. 5.18.  b●t keepeth himself, that the wicked one touch him not. And this care extendeth itself, not only to the well disposing of the outward actions, but also to the good rule of the very thoughts of the heart: For where the word of God worketh, there, 
2. Cor. 10.5.  Every thought is brought into captivity, to the obedience of Christ: And there, the Apostles direction is followed: 
Phil. 4.8.  Whatsoever things are true, whatsoever things are honest, etc. think on the e things.  
2. The Tokens which concern God's mercy, are chiefly two. 1. When a Man feels himself distressed with the Burden of his Sins, or when he apprehends the heavy displeasure of God in his Soul, for them: And further, feeleth the need he hath of Christ and therewith, gaspeth for the recovery of God's favour, in the merits of Christ, and that above all other things in the world: To all such, are most cordial promises made, which can have reference to none but to the Elect, as where Christ sayeth: If any man th●●st, let him come to me and drink: 
joh. 7.37.  He that bell eveth in me, (as sayeth the Scriptures) out of his ●elly shall flow Rivers of Water of life. As where the Spirit sayeth: I will give to h●m wh●● is a thirst, of the Well of the Water of ●●e freely. 
Revel. 21.6.  Now if he that thirsteth drink of these Waters, mark what followeth: Whosoever drinketh of the Wate● that I shall give him, 
joh. 4.14.  shall never b● more a thirst: But the Water that I shall give him, shall be, in time, a Well of Water springing up unto everlasting life.  
2. The second is a strange affection wrought in the heart by the Spirit of God, whereby a Man doth so rate the righteousness of Christ, as all other things under the Roof of Heaven, are deemed but as Dung in comparison thereof: This mind was Paul in, where he sayeth: I account all things but Dung, to gain Christ jesus. 
Phillip 3.8.  And this affection, the Parable in the Gospel pointeth at, 
Math. 13.44.  under the similitude of the concealed Treasure, & the peerless Pearl for which the evangelical Merchant sold away his temporals.  
Now every one saigneth himself to be of this affection, and that he more esteemeth a drop of Christ's blood, than all the Kingdoms of the world: when as the event showeth the contrary, that this is but the smooth voice of Jacob, they are spawned of the rough and hairy generation of Esau; more greedy of his brother jacobs' red Broth, then of his Father Isackes Blessing: Of the brood of the old Jsraelites, that more regarded their ranker and grosser diets, their Onions, Garlic, Leeks, and such pelf, & the Flesh-pots of Egypt; then the riches of C●naan, the Land of Promise. Gergesi●s all the sort of them, more setting by their Swine, then by their Saviour. Now to unmask such a disguised Hypocrite, there be two proper marks to discern this affection from the false. 1. The first is his love to a Christian, in that regard only that he is a Christian: for he can not esteem of Christ as he ought, that doth not in like sort esteem of Christ's members. This is the Observation given us by our Saviour, where he saith: He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward: 
Math. 10.41.  and he that receiveth a righteous man in the name of a righteous man, shall receive the reward of a righteous man. And it is the sign S. John telleth us of, where he saith; Hereby we know that we are translated from death to life, 
1. joh. 3.14.  because we love the Brethren: that is, such as are members, because they are so.  
2. The second mark is, their love to the second coming of Christ either particularly by death, or universally by the latter judgement, to no other end, but to have a full fruition of Christ, S. Paul maketh this a mark of our adoption, where he saith; The Crown of righteousness is laid up for all them that love the appearing of Christ.  

1. Tim. 4.8.  The outward Token of our Adoption, is our New Obedience, and conformity to God's Law in an holy conversation, expressed by Saint John, where he sayeth: Hereby we are sure that we know him, if we keep his commandements. Now we mean not such exact & absolute obedience, 
1. joh. 23.  as the moral Law in the rigour thereof, looketh for at our hands; for than it should not betoken grace, but be the means of our damnation: But such obedience as in the favourable acceptation of God, measuring a deed rather by the disposition of the doer, then by the perfection of it; goeth for currant pay: Yet that we may not pay him Copper for good Coin, this obedience must be thus qualified. First, it must not come with paring Knives to the Law of God, and cut off and keep such commandments as they please, and keep a part behind with A●amas, and S●phi●a, and divide his worship, as the wrong Mother that pleaded before Salomo●, would have the Child divided: He will have our obedience to them all, or else to none of them all.  
Herod could hear John Baptist willingly, and did reform many things by his means: And ●udas had many good parts in him, as hereby appeareth, that he was content to leave all, and to follow Christ, and preached the Gospel of the Kingdom in Jury, aswell as the rest: Yet all this was to no purpose, for that the one would not obey the seventh Commandment, in leaving his Brother Phi●ips Wife; and the other would not leave his covetousness to die for it. Entire and true obedience, doth stretch out itself to all the commandements, as David saith, I shall not be confounded, 
Psal. 119.6.  when I have respect to all thy commandements. 
jam. 2.10.  Saint James condemneth him as guilty of all, that is guilty of one: That is, our obedience to many commandements, is before God no obedience, but a flat sin, if wittingly and willingly we leave any one undone. He that doth repent himself of one sin truly, doth repent of all: and he tha● lives but in one known sin, without repentance, whatsoever he pretend, indeed repentes of no sin.  
2. Secondly, this Obedience must dilate itself to the whole course of our life, after our conversion and repentance: for we are not to judge of a man by one or two good deeds; but by the carriage of himself in the whole course of his life. A man is, as his life is: They are not the slips and falls that he hath by weakness of nature, that can prejudice his Election, so he reneweth his repentance for his new trespasses, & dwelleth not in sin in a senseless security.  
3. Thirdly and lastly, this Obedience, must be from the whole man, as Regeneration the cause thereof, 
1. Thess. 3.13.  is through the whole man in Body, Soul, and Spirit. Also, Obedience is the fruit of Love; and Love is from a pure Heart, a good Conscience, and Faith unfeigned.  
Thus we teach not that men must believe the forgiveness of their sins, while they lie, and live in them, for that were altogether to teach falsehood for truth. He that believes the Pardon of his sins by true Faith, hath the spirit of God in him, and a constant purpose not to sin against God, If he do, it is against his mind; it is not he that doth it, but the sin that dwelleth in him, and his case standeth thus. He hath by his sin given a blow to his Conscience, weakened his Faith, bereaved himself of the Favour of God as much as in him is, made himself guilty of sin, and worthy of damnation. And God for his part, accordingly turns the wont signs of his Favour, into signs of Anger and Displeasure; and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the party repent.  
Wherefore here is Answer to this Demand, How a man may be assured of his Adoption, if he want the Testimony from Heaven, which is the Spirit of God. For as Fire is known by two properties, of the heat, of the Flame: We may know it to be Fire still, by the very heat, though it affordeth no Flame, So if a man hath not the Witness of God's Spirit, by the Testimonial of our Spirit, our sanctification; we have certificate not obscure of our Election.  
If it shall further grow into question, How it is that after all our curious Inquisition, we find but few signs of Sanctification in ourselves? In this case they must have recourse to the least measure of Grace, which being but of the size of a Grain of Mustardseed, and but of the strength of a weak Infant, it is sufficient to engraft them into Christ; and therefore they must not doubt of their Election because they find their Faith feeble, and the effects of the Holy ghost faint within them: which I speak not to the end to lead men into security, & that they should content themselves with these small beginnings of Grace, but only to show how any may assure themselves that they are at the least, Ba●es in Christ; adding this withal, that they which have no more but these small beginnings, must be careful to increase them, Q●ta non progre●i est regredi, Not to go forward, is to go backward.  
Lastly, and what if the Christian soul as yet hath not found this little measure of Grace and hath no means in the world of assurance? He must not despair, but persuade himself in this, that though he wants assurance now, yet he may have the same hereafter.  
No man may peremptorily conclude, and set down, that himself, or any other is a Reprobate: For God's ways are not as man's ways, but h●e prefers such, often times as seem greatest strangers and aliens unto him unto his Kingdom, when he casteth out those whom the world esteemed Children of the Kingdom. So saith our Saviour: 
M●th. 21.31.  The ●●b●cans and Harlots go before you. And the Parable telleth us, how, Ma●y an one is called at the eleventh hour, 
Math. 20.6.  as it appeareth by the example of the remorsed Thief upon the Cross. But in the mean while be we persuaded, to hear the Word of God, and to receive the Sacraments: For by our care in coming to the Lords Vineyard, and conversing about the Winepress, we shall find that comfortable Wine of God's Grace, as shall serve to make glad the heart of man. When sickness and death assaulteth us, the very chosen of God must prepare themselves to temptations, the Devil then bestirring himself all he may, and sitting our souls to the coursest bran, as curiously as ever L●●an did ransack jacobs' stuff: And few there be that can judge of these terrors of temptations, but such an one as can say, Quarum pars magnafi●●. Now when men lay thus in darkness and in the region and shadow of death, unless God should from Heaven with a gracious aspect, look upon them in the face of his Anointed, and stream down unto them in this life, some lightsome beams of his love in Christ, by the operation of his holy Spirit, it would be very hard with the best of them all.  
Finally, as every one of the Elect, in this life, is made certain of his Election, ascertained thereof by the means above mentioned: so a due time by God is determined for the same, termed in holy Scriptures, 
●. Cor 6.2. Luk. 19.42.  The Acceptable time: the day of Salvation: The time of our Visitation: Before which time of our blessed Vocation, we never are persuaded, or once think of our Salvation: as we see in the examples of Matthew, wholly betaking himself to his Toll-house: as in Paul, before his conversion, when he was a Saul, and vexed the Congregation: and in many such.  
Again, many after the time of their Calling, are not by and by made certain of their Election: but to some sooner, to some later, is this Grace afforded.  
A Christian soul often seeketh after this comfort in his Bed by Prayers, and findeth it not; as the Spouse the Church did her Bridegroom in the 3. of the Canticles, In my Be●de by night, 
Cantic. ●. ●.  I sought him that my soul I●nea; I sought him, but I found him not. He entreateth the counsel and comfort of his friends, and the help of their holy prayers; 
verse. ●.  and yet found him not: The complaint the Spouse maketh in the same place. He resorteth to the Godly Preachers of the word, and yet speedeth not: 
vers. 3.  which was still the said Churches case.  
Lastly, when all help and heaps failed her, the Bridegroom came, 
vers. 4.  Adiutor in opportunita●bus, An helper in the needful time of trouble: he came on his own accord, as he hath so done to diverse in the like case. 1. Then Faith taketh up as it were a new life, groweth into heart, & taketh hold on Christ. 2. Then hath the Soul very nigh society, and conjunction with God. 
vers. 5.  3. Then cometh joy in the Holy ghost, and peace of Conscience, as a sweet sleep cometh on a wearisome body, 
vers. 6.  and watereth all the parts of the body with his refreshing dew. 4. Then is the Heart lifted up to Heaven with holy thoughts, 
vers. 8.9.10.  and Prayers, which mount upward as Pillars of Smoke, pleasant as perfumed with Myrrh and Incense. 5. Then is it ravished, and out of itself, in the muse and meditation of his glorious condition in the Heavenly kingdom. 6. Then it endeavoureth to persuade others to consider of the Glory of Christ, and of his Kingdom. 
vers. 11.  7. After all these, 
Chap. 4. vers. 1. to the cha. 15.  Christ revealeth to his Servant, the happiness of his estate in this life, and the other more plainly & openly then ever he did before; 
vers. 16.  and giveth him a sight of such Graces and Benefits, as he hath bestowed on him. 8. The Christian presenteth his Prayers to Christ, that he would breathe and blow upon him with his Spirit, that so he might bring forth such fruits as he hath, of thankfulness to the Lord. Lastly, Christ yieldeth to all we pray for, and giveth us our hearts desire; and doth not deny us the request of our lips.  
Now for th●se, and all other his Graces and Blessings bestowed upon us; to him, with his blessed Son, and Holy spirit, three persons, one eternal and everliving GOD, be ascribed all Praise, Power, and Glory, now and ever. Amen.  
FINIS.