HAuing lately handled a­mong you, the doctrine of the certaintie of our Election; I hold it fitte now, to open the veine of these two Questions, naturally incident vnto the former Argument. 1. Whether a man may know his particular Election. 2. How it may be knowne. This Scripture that teacheth how it may be knowne, plainely insinuateth that it may be knowne. How it may be knowne, it is heere told vs: the mouth of two witnesses the best that is in Heauen; The Spirit of God, 1. Cor. 2.10. which searcheth all thinges, yea the deepe thinges of God. 2. The best that is in Earth, The Spirit of man, 1. Cor. 2. [...]1. that onely knoweth the thinges of man within him, reuealing it vnto vs.

By these degrees, as by the Staues of Iacobs Ladder, we ascend vp to this sacred coun­saile of his Sanctuarie. Our owne Spirit, is [Page] our Heart and Conscience, sanctified in the sprinkling of the Blood of Christ. The Spirit of God, is ioyned by God vnto it, to helpe our infirmities. Our Spirit testifieth moral­ly of our Adoption, by sanctification, and the fruites thereof. The Spirit of God witnes­seth an other way; that is, by the absolute certaintie of Fayth, declaring and applying the Promises of God.

Foure maner of wayes, may one be said to be the Child of God. 1. By naturall or essentiall Generation: in this sense, Christ Iesus is the onely Sonne of God, begotten of the substaunce of his Father before all worldes. 2. By the grace of Hypostaticall vnion with the naturall Sonne of God: thus Christ as man, is the Sonne of God, and the borne Sonne of God. 3. By grace of Electi­on, as they that are elected and put apart to this, to be Sonnes, and so ioynt heyres with Christ in his Kingdome; in this meaning, Christ is sayd to haue died,Iohn. 11.52. To gather togea­ther 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, Iohn. 3.5. Except a man be borne againe of the Spirit, hee can not en­ter into the kingdome of God. Heere to be the Child of God, is to be Predestinated into the Adoption of his Children,Ephes 1.5. Who hath Predestinated vs to be adopted through Jesus [Page] Christ in himselfe. Next, to be made actually, & indeed the Child of God through Fayth; As many as receiued him, Ioh. 1.1 [...]. to them he gaue pre­rogatiue to be the Sonnes of God; euen to them that beleeue in his name. Finally, by the same Spi­rit, to be regenerated into the child of God, and to put on the nature of the Sonne of God Christ Iesus, or to put on Christ Iesus himselfe, according to the Apostles phrase of speach; Put on the new man, Ephes. 4.24. which after God is created vnto righteousnesse and true holi­ness [...]. Now the Priuiledges are royall an­nexed by God to those whom he hath thus Adopted his Children. They are the Lords Heyres apparant, it is the consequent the Apostle maketh; 1. If we be Children, Rom. 8.17. we be also Heyres, euen the Heyres of God. 2. Fellow-heyres with Christ, so are they surnamed in the same place: Heyres annexed with Christ. Rom. 8.17. 3. Yea Kinges at all degrees; so the spirit speaketh euidently:Reuel. 1.6. And made vs Kinges and Priestes, euen to God his Father. 4. All their Afflictions, Wantes, Offences, are but probations, and fatherly Corrections layde vpō them for their good; as it is written, We know that all thinges worke togeather for the best, Rom. 8.28. vnto them that love God. 5. They haue a cō ­maunding & imperial power ouer all crea­tures; yet so, as in this life they haue but, Jus adrem, Right to the thing. In the fift that is to come, they shall haue, Jus in re, Right [Page] and ful state in the verie thing it selfe; world, life, death, thinges present, thinges to come, euen all are yours: [...]b. 27. Thou madest him litle inferiour to the Angels, thou crownest him with Glory and Honour, and hast set him aboue the workes of thine handes. [...]is. 8. Thou hast put all things in subiection vnder his feete. 6. Lastly, the very Angels are Officers at hand to giue attendaunce vnto them, and to watch ouer their good:Ieb. 1.4. Are they not all ministring Spirites, sent foorth to mini­ster for their sakes which shall be heyres of saluation? Whereto answereth this part of Psalmodie;Psal. 34.7. The Angell of the Lord pitch­eth round about them that feare him, and deliuereth them. Hereupon let me speake in the language of Dauid; Seemeth it a small thing that I be Sonne in law to a King, sithence I am poore and of no reputa­tion? So seemeth it a small thing to vs, to be adopted into the Children of God, bee­ing Wormes,1. Ioh. 3.1. and no Men: Behold what loue the Father hath giuen vs, that wee should be called the Sonnes of God. It was a part of high honour done to our forefa­thers,Hebr. 11.16. Abraham, Izaac, Iacob, that God was not ashamed to be called their God: No lesse honour is performed to vs, that [Page] hee is our God, and wee his people: hee our Father, and wee his Children. Now the Spirit of God, while it inwardly wit­nesseth to our Spirit, that is, to our Mindes, by illuminating them by the Sun-beames of his Grace that wee are the Children of God; hee doth plainely and openly reueale to vs, that we were from all eternitie, Ad­opted into his Son-ship. For they are not by Fayth the Children of God, neither are they regenerated into the Children of God, or haue put on Christ, who haue not first been Predestinated vnto this Ad­option.

And heere now come our first Question in place, to be ventilated and decided; whe­ther a man may know his particuler Electi­on. The Papistes say no, without suggesti­on of speciall reuelation. A verie erroneous and absurd assertion, easily checked by Scriptures and Reasons.

By Scriptures, as by the words of Christ to his Disciples,Luk. 10.20. Reioyce that your Names are written in Heauen: But, Ignot [...] nulla cupido, no man reioyceth in a thing either vnknowne, or vncertaine vnto him. By this Precept of Peter, Giue diligence, 2 Pet. 1.10. to make your election sure. Now herein what would all our diligence doe good, if it could not be made sure? Lastly, in this perswasion of S. Paul to the Corinthians: Prooue your selues, 2. Cor. 13.5. [Page] [...] [Page] [...] [Page] whether yee be in the fayth or not? Know yee not your owne selus, 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 Fayth, and so his Election; Fayth being the infallible marke of our Election.

By Reasons wee confront them in the cause, thus.

1. That which a man is bound certainely to beleeue, he may certainely know, and that without notice of speciall Reuelation: But euery faythfull man standeth bound to beleeue that he is elected, it being the posi­tiue precept of God, that wee beleeue in Christ:1. Ioh. 3.23. This is his commaundement, that wee beleeue in the Name of his sonne Iesus Christ. To beleeue in Christ, being not onely to beleeue that we are Adopted, Iustified, Re­deemed by him; but also eternally to be Elected in him.

2. Againe we dispute thus. That which is consigned and sealed vnto vs by the spi­rit of God, of that we may be sure; for then are wee sure of our Leases and Grauntes, when they are sealed vnto vs. But our Ad­option, and so by sequell our Election, is sealed vnto vs by the Spirit of God. This Scriptures conceale not, but reueale vnto vs, [...]. Cor. 2.12. where they say: Wee haue receiued not the Spirit of the world, but the Spirit which is of God, that we might know the thinges that are giuen to [Page] vs of God. As in an other place thus:Ephes. 1.13. Jn whom also ye haue trusted, after that yee heard the word of trueth, euen the Gospell of your saluation, where­ [...] also after that yee beleeued, yee were sealed with the holy Spirit of Promise.

If our Aduersaries hereto shall obiect, that this obsignation of our Adoption is morally by our works, to beare vs in hand, that this our knowledge of our Adoption, is but coniecturall and probable; wee fur­ther answere, that the holy Spirit sealeth our Adoption, by begetting in vs, a speciall confidence. For when as we heare the Pro­mises of God, and withall ruminate and meditate vpon them, in commeth the holy Ghost in the nicke, inclining the Vnder­standing & the Will, to imbrace them; and then draweth them on to giue consent vn­to them, and to rest contented in them: Whence ariseth that speciall assurance, that we are Gods adopted Children, and that wee stand in his fauour.

If further it shall be obiected, that the Ca­tholike-fayth chargeth none, to giue Fayth to that, which God neither by written or vnwritten Word, or otherwise by Tradi­tion, hath intimated vnto vs: and how that by none of these wayes, it hath been sug­gested that this man Peter, or that man Cornelias, is Predestinated by God: and therefore that no man is constrained par­ticularly [Page] to beleeue, this or that man to be saued: let them be thus answered, that al­beit this particular proposition, J am Elected, be not so broadly set downe in the Bible, yet inclusiuely as Species in sico genere, as Lo­gicians speake, is it there contained. So as by naturall collectiue inference, it is set downe in the word by disputing in this manner:Ioh. 6.35. Whosoeuer truely beleeue, are elected: But [...]aruely doe beleeue, therefore J am elected. The Proposition or first part of this Rea­son, is the verie Scripture: the Assumption or second part, commeth from the Con­science of the beleeuing person. The Con­clusion naturally issueth from them both.

3. Our next Argument, shalbe thus for­med. The Fayth of the Elect, or otherwise, that which we call, A sauing Fayth, is a cer­taine, and particuler perswasion of forgiue­nesse of sinnes, and of eternall life. That Fayth is this resolute perswasion; and that this Resolution is of the nature of Fayth. Scriptures doe conclude: as where Christ sayth to Peter; Math. 14.31. O thou of litle Fayth, wherefore did [...]est thou doubt? As where he sayth to his Disciples;Math. 21.21. If yee haue Fayth, and doubt not. As where Saint James monisheth thus: Let him aske in Fayth, Iam. 1.6. and wauer not. The Fayth that was so much commended in Abraham; He doubted not of the Promise of God through vnbeliefe, Rom. 4.20. but was strengthned in the Fayth.

In the second place, that Fayth is a par­ticuler perswasion, applying thinges belee­ued, it is thus prooued. The propertie of Fayth is to receiue the Promise; so S. Paul, That yee might receiue the Promise of the Spirit through Fayth: Gal. 3.14. and the thing pro­mised, which is Christ with his spirit: of which sayth our Sauiour, As many as re­ceiued him, Ioh. 1.12. to them he gaue prerogatiue to be the Sonnes of God, euen to them that be­leeue in his Name. It is this that giueth vs courage and confidence; these two beeing the worthy effectes of our Fayth, as Paul teacheth, saying:Ephes. 3.12. By Christ we haue bold­nesse & entraunce with confidence by Fayth in him. Boldnesse is, when a sinner dare presse into the presence of God, and not be dismaide with the menaces of the Law, or the vnderstanding of his owne vnworthi­nesse, nor with the manifold tryalles of the Diuell: and it is more then certaintie of Gods fauour; which a generall Fayth can not breed, as Papistes would haue it. This generall Fayth, without doubt, beeing in Cain, Saul, Achitophel, Iudas, and such like; yea, in Sathan himselfe, who not-withstan­ding despaired, and some of them despe­ratly did fordoe themselues; and the Diuell for all his fayth, quiuereth as a Leafe tossed with the wind, in the presence of God.

[Page]4. Lastly, I oppose against them th [...] multiplicitie of instances as very pregnan [...] proofes of the cause congested by S. Iohn i [...] his first Epistle, whose intentiō through [...] the whole Letter is to shew, how a ma [...] may ordinarily and plenarily know, th [...] hee is in Gods loue, and so in the state o [...] eternall life. The places are very strong on our side, and they are these: Hereby we are sure that we know him, 1. Ioh. 23. if we keepe his Com­maundementes. vers. 5. If we keepe his word, hereby we know that we are in him. In this are th [...] children of God knowne, 1. Ioh. 3.10. and the children of the Diuell. Thereby we know that we are of the trueth, vers. 19. and shall before him assure our heartes. Hereby we know that we dwel in him, Chap. 4.13. and he in vs, because he hath giuen vs of his spirit. These thinges haue I writen vnto you, Chap. 5.13. that beleeue in the name of the sonne of God, that yee may know that y [...] haue eternall life.

Now our Aduersaries thus slubber vp an answere to these Testimonies. 1. That none of them doe necessarily imply any such certaintie of Diuine knowledge, in asmuch as those thinges which we learne by coniectures, we may be sayd to know. This is but an hungrie Answere, by their leaue, and a very miserable shift; which [Page] with what facilitie we list, we dissolue and doe away. For thus S. Iohn directly de­liuereth vs the drift of his Epistle:Ioh. 1.4. These thinges write we vnto you, that your ioy may be full. But it must needes be an vncertaine ioy, which a doubtfull and coniecturall know­ledge doth beget. Againe, this knowledge naturally bringeth foorth securitie & con­fidence; as where the same Apostle sayth,Cap. 3.19. [...]. Wee know that wee are in the trueth, and shall be­fore him assure our heartes: and we haue boldnesse towardes God: And therefore it can not o­therwise, but include an absolute assurance. Finally, that hee might apparantly con­clude, that this knowledge is a knowledge of diuine Fayth, are altogeather as infallible as it may bee; he commeth in with this in­ference in the next Chapter;Cap. 4.16. We haue knowne and beleeued the loue that God hath in vs. Now where as our Aduersaries come in with this surioynder, that these tearmes are generall, nothing concerning any one in particuler: it is vntrue that they say: For where as John speaketh in the plurall number, Wee haue knowne, he speaketh of himselfe, and in himselfe of the residue of the Church, wrap­ped and infolded in the same condition. Now hee himselfe knew certainely that he should be saued: For Christ, not long be­fore he left the World, filled their heartes with ioy and gladnesse, partly by repea­ting [Page] and renewing the Promise of Etern [...] life, and of the perpetuall presence of t [...] Spirit; and partly by praying to his Fathe [...] for them, for their finall preseruation: so [...] they might irrefragably conclude their assured saluation, both for the present, an [...] for the life to come.

Thus hauing concluded the affirmati [...] of this Question, let vs now consider wha [...] our Aduersaries can say for the Negatiue and Destructiue part thereof.

1. First, they tell vs of Job, who for a his integritie, was without this certaint [...] and securitie of Grace, as where he thus be wrayeth it;Iob. 9.21. Though I were perfect, yet my so [...] sh uld not know it; ver [...]. 28. I am afraide of all my works I answere by Hierome, that heere hee spe [...] keth by way of comparison with God an [...] himselfe, especially when hee entreth int [...] iudgement with the creature, in which case he disclaymeth his owne righteousnesse, a [...] not being able to abide the tryall; so that that this speach, My soule should not know [...] is as much as if he should haue sayd, I wil not acknowledge or stand vpon my righteousnesse: which is no lesse then the very Angels can say which are alreadie in Heauen, and are heerein aforehand with him Againe, the wordes according to the ori­ginall, are commonly translated, and to be read thus; Am I perfect? I know not my souls, [Page] I abhorre my life: That is, if I take my selfe to bee perfect, I haue no regard of mine owne Soule: Againe thus, I am perfect in respect of you, & I know not my soule, & I abhorre thy life, namely in respect of mine owne righteousnesse: The wordes of the 28. verse are thus to be deliuered: I fe [...]e all my sorrowes, and not all my workes, as flatte against the Hebrew text, and an exposition which the Popish Translators doe forsake.

2. Next they pleading against vs,Eccles. 9.1.2. from the wordes of the Preacher, thus: Man knovves not vvhether he be vvorthie of Loue, or Hatred: For all thinges are kept vncertaine, till the time to come. But it will not serue their turne, for the translation is not right; for the wordes in the Hebrewes and Septuagint, stand thus: No man knoweth loue or hatred; all things are before them. The latter wordes, All things are kept vncertaine, till the time to come, come in by intrusion: Hierome taketh no notice of them.

Againe, the holy Ghost doth not simply denie the knowledge of Gods loue, or ha­tred, as though no man could be assured thereof in this life. For to consture the wordes so, the reason of the holy Ghost must be fashioned in this manner: If Loue or Hatred were to be knowne, then it must be knowne by the eternall blessings of God: but it cannot be so knowne, in asmuch [Page] as all thinges come alike to all; therefore Loue and Hatred can not be knowne Now so the Proposition is not true: For there be other meanes beside the outward benefites of God; wherefore the true mea­ning of the wordes is that Loue or Ha­tred are not to be considered of, or deter­mined by Gods outward fauours. Bernard Bernard. serm. de octau. pas­cha. speaketh of this Text thus, that no man knowes Loue or Hatred, namely of him­selfe; yet that God giues most certaine and assured testimonies thereof to men vpon earth:Serm. 5. de dedic. These be his owne wordes; Wh [...] knowes whether he be worthy loue or hatred. Who knowes the minde of the Lord? Heere, both Fayth and trueth must needes helpe vs; that, that which is hidden in the heart of the Father, may be reuealed vnto vs by the Spirit: and his Spirit giuing testimonie, perswades our Spirit, that we are the Sonnes of God; and this perswasion is caused by his Calling and Iustifying vs freely by Fayth. Hieromes Hieron. in hunc locum. wordes on this place, (though commonly abused to a contrarie sense,) are these, That men can not know Loue or Ha­tred by the present afflictions which they suffer, because they know not whether they suffer them for probation, or punish­ment.

[Page]3. Thirdly,1. Cor. 4.3.4. they presse vs with these wordes of the Apostle, I iudge not my selfe, I know nothing by my selfe: Where Paul not priuie to his owne estate, refuseth to pro­nounce doome of his owne righteous­nesse. But it is manifest by the wordes of that Epistle, that Paul speaketh nothing of his owne persō, or of estate before God; but onely of the function of his Ministrie, and the eminencie thereof against certaine de­prauers of that calling amongst the Corin­thians, as Theodoret, Aquina, and Lyra, doe auerre in their Scholies vpon this text. So that where he saith J Iudge not my selfe, it is as if he should haue sayd, I assume not to my selfe to stand in comparison of the excel­lencie of my Ministrie, & dignitie of Apo­stleship in the sight of God, aboue this man or that, that is in the Ministrie; the Iudge­ment is the Lordes, and I leaue it to him to whom it belongeth. So that heere he onely refuseth to value and prize the worthinesse of his Office, though in other cases, he ma­keth no bones to giue Iudgement of him­selfe, as when he sayd,2. Tim 4 [...].8 I haue fought a good fight, J haue kept the fayth; hencefoorth is layde vp for mee the crowne of righteousnesse, which the Lord the righteous Iudge shall giue mee. And Chrysostome on this place sayth, that Paul did not denie to iudge himselfe simply, but onely to this purpose, to bridle others, and [Page] to teach them modestie. And where Paul sayth, I know nothing by my selfe; his saying is not generall, but it is to haue restraint to his defectes, and offences, in the course of his Ministerie: for he was priuie to himselfe, That in simplicitie and godly pureness [...], 2. Cor. 1.12. he had his conuersation in the worl [...]: And hee knew this by himselfe,Rom. 8.38. That nothing could seauer him from the [...]oue of God in Chr [...]st.

4. The fourth Obiection is thus laide in against vs. There can be no Iustification, where there is not Fayth and Repentance: But no man can be certaine by the certain­tie of Fayth of his vnfained Repentance of his sinnes past, and of such a Fayth as God requireth of vs, in asmuch as the worde performes no testimonie of our particuler Fayth and Repentance: therefore no man can be certaine by the certaintie of Fayth, that his sinnes are forgiuen him.

Our Answere is this; that a man by his Fayth, should be certaine of his Fayth and Repentance; there is no such necessitie, be­cause the obiect of Fayth is not of thinges present, but of thinges to come; whereas Fayth and Repentance are truely present in all that truely beleeue and repent; it will suffice if any man any way be vndoubted­ly certaine that he hath them.

And albeit some men fondly feed vpon their owne Fancie, as vpon a Restoratiue, [Page] that they haue Fayth, and haue it not; as they that dreame that they are great per­sons, & when they are out of their dreame, finde the contrarie: yet the true beleeuer, knoweth aswell that hee beleeueth, as hee that vnderstandeth, knoweth hee vnder­standeth; and as hee that beleeueth a man on his word, knoweth hee beleeueth him; and as hee that holdeth Monie in his hand, knoweth that hee holdeth it. Wherefore Paul calleth on the Corintians, 2. Cor. 13.5. to prooue whether they haue Fayth or no, to insinu­ate that it is a poynt to be prooued, and dis­cerned of vs: And hee professeth this dis­cerning skill in himselfe, where hee sayth, J know whom J haue beleeued. 2. Tim. 1.12. And S. Iohn maketh it as cleare as the Sunne,1. Ioh. 3.24. By th [...]s wee know that hee dwelles in vs, by the spirit which he hath giuen vs.

And whereas they vrge vs further here­in, that albeit we may know that we haue this Fayth, yet we can not know whether it be of sufficiencie or no, for our securitie in this cause.

We answere, that true Fayth not blinded with hypocrisie, in the mediocritie and im­perfection thereof, sufficeth to assure vs of our particuler Election, as the least measure of Manna fedde them in the Desart,Exod. 6. as well as they that came in with Cornu copta, and had made greater prouision: As a Palsie [Page] shaking Hand could receiue the benefite of an Almes, as well as the strongest Arme 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 solide and firme composition: The sinceritie of our Fayth beeing of more worth with God, then 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 it selfe. He that hath but a Will to serue God, hath the Spirit of God; and hee that hath the Spirit of God, is in Christ: and hee that is in Christ, shall neuer see damnation. God will approoue his owne workes which he hath wrought in thee, and will not reiect thee for thy worke.

5. A fift Obiection throwne vpon vs, hath deduction from such Scripture autho­rities, as commende Feare vnto vs; the con­trarie qualitie (as it should seeme to this godly securitie of Conscience) that this Doctrine of the Knowledge of our parti­culer Election seemeth to implie: as where Salomon sayth,P [...]. 28.14. Blessed is the man that Feareth alway. [...]ul. 2.12. As where Paul sayth, Worke your sal­uation with Feare and trembling. As where the same Apostle sayth,Rom. 11.20. Thou standest by Fayth, be not high minded, but Feare. As where the royall Prophet in the Ode, [...]. 2.11. sayth, Serue the Lord in Feare, and reioyce in trembling. Vpon [Page] which places, Stapleton croweth as a Cocke on the dunghill, out of the aduantage that he presumeth he hath against our Doctrine, which he sayth, giue the foyle to our coun­terfeite Fayth, of our perswasion of Gods Loue not possibly to be lost; and to the opinion we hold of the indeleble Fayth of the Elect: and to all our Diuinitie of the certaintie of Grace and Saluation. His Sophistication and fallacie, is thus framed: Where there yet remaineth to the beleeuer, and to him that standeth in the Fayth, mat­ter of feare, there this conceiued Beliefe of ours, this Fayth inexpungible, this pre­sumptuous assurance; can not haue a place His reason is; because nothing is more ad­uerse to Securitie, then Feare; nothing more destroyeth this our certaintie of Sal­uation, then this our facilitie of possibili­tie of falling from Grace: neither may that be deemed indeleble, that is in such danger and hazard to be lost. But the Apostle (sayth he) striketh with feare, yea such as beleeue, and stand in the sayth; therefore in this securitie of ours, there is an absolute nullitie.

I cannot greatly blame him for his dowtie dispute, to keepe vs still in suspense of our saluation; for the Doctor knoweth well, that all their questuous occupation where­by they liue, is in the life of this their lux­ate [Page] doctrine, and how that if this our diui­nitie should stand, they might burne their Bookes, as the Bookes of curious artes were serued, spoken of by Luke in the Actes of the Apostles: for the whole masse and waight of all their building, their Purgato­rie, Masse, Indulgences, Satisfactions, Me­rites, and the whole Papacie, leaneth vpon this base, of base minded Doctrine, doubt­fulnesse of saluation; without which doubt, out of doubt all would come tumbling downe with a witnesse, at the sound of this our Preaching, as the Walles of Hiericho sometimes did at the noyse of the Trum­pets of Rammes hornes.

But I answere Stap e [...]on in his Argument, that the Assumption of his Sillogisme, is faultie two wayes. 1. First, for that the Apostle doth not put feare into the heartes of the faythfull standing in the Fayth; but only such as make detraction frō the Faith; such as our Hipocrites, and seruers of the times: such as neuer indeed beeing in the Fayth, can not tarrie or stand in the Fayth. Secondly, he doth not affright the faithfull standers in the Fayth, with the terrour of their fall, but onely monisheth them to that feare which consisteth in modestie and hu­militie. Bellarmine in his Bookes of Iustifi­cation, Bellar. lib. 3. cap. 12. de Iustificat. to establish this [...] of the So­phisters, and to ouerthrow our position of [Page] the certaine knowledge of our Predestina­tion, vseth the selfe-same argument, more briefly framed, thus: Where feare is, there is no assurance: but we are all willed to feare, there­fo e there is no assurance.

The Proposition is true vnderstood of the seruile feare, vnable to stand with this assurance: for this feare is in the Diuels, who beleeue and tremble: But as it hath reference to the filiall feare, which is a feare of God, of modestie, of humilitie, it is erro­neous & false: for it is in the nature of this feare, not to quench, but to kindle Fayth, to conserue, and to increase it. Againe, there is, Fallacia non cau [...]ae, in the Minor: For we are commaunded to feare not by doubting of Grace, but by auoyding of sinne, pride, and displeasure of God. Thirdly, those threates and terrours, are indefinite, pecu­liarly respecting Hipocrites lurking in the Church, who beleeue, and stand by that Fayth onely, Quae creatur, which is belee­ued in the profession of the doctrine: but they doe not beleeue, & stand in the Fayth, Qua crea [...]tur, in the which it is beleeued, that is, in the assuraunce of the heart: Now of such onely is the Minor to be taken, and so wee giue them the whole argum nt of such as are truely faythfull, it is false

The Consequent raysed out of this sen­tence to the P [...]iap [...]ta [...], VVorke your situation [Page] with feare and trembling: Therefore the fayth­full may feare their fall. Beeing applyed to the feare that is cautelous and carefull, is not to be denied: For the faythfull must feare; that is, take heed they fall not, and foresee that they plunge not themselues through securitie, into vtter perdition. This feare, Fayth it selfe naturally doth be­get; and this Care, is the Tribute that is due vnto it. But as it considereth the feare of doubt, and distrust of Gods grace, the An­tecedent is vntrue; for the Apostle by ex­horting men to such feare, should derogate from the Promises of God, and to giue the lye vnto him. Therefore both Bellarmine and St [...]pleton doe but wrangle with the A­postles argument. This feare of working of our saluation, is not in respect of Gods mercie forgiuing our sinnes, but in respect of vs and our nature; which is euer apt to turne aside from God.

There is a threefold feare. 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 striueth a­gainst it; and therefore auoydeth it 2. Feare of Grace, is that mother Grace of all others, which Salomon calleth, The beginning of Wise­dome; and it is a kind of awe or reuerence vnto God, as considering how wee are in the presence of God, in all thinges wee doe. [Page] 3. Feare of Distrust, is that melancholie and cruell feare that stabbeth the heart with the sword of Gods Iudgements, in the sense and sight men haue of their sinnes, without hope of recouerie. The first of these three, was good by Creation;Marc. 14. and therefore our Sauiour was not free of this, for it is writ­ten of him; Hee began to feare. The third is naught; called a Seruile feare. The second is that which is so often commended and commaunded vnto vs in these, and such like authorities of Scripture; whose nature is onely to make vs more warie and heed­full of our selues, that wee runne not into sinne, while we consider our owne Infirmi­ties, and Gods eternall Iudgementes: And this kind of feare, as well as the first, agree well enough with the certaintie of Fayth, and can stand togeather. In one and the same respect, they will not combine; but in some diuersitie of Nature and Reason, they goe hand in hand togeather. The Saintes of God on the one side, are smitten with feare, while they recount their so ma­nie and so fearefull falles: and withall, con­sider how the mouth of the Law condem­neth sinne, the hand of God striketh it; how he spared not Angels, Kingdomes, Cities; nay not his owne Sonne, being in the simi­litude of sinfull flesh: On the other side, while they regard the Promises of God, [Page] and called to minde the tender mercies of God which haue been euer of old, they re­ceiue comfort, and expell all feare; and they set sure foote in the Sanctuarie of the Lord. Diuerse causes, breed diuerse effectes in the mindes of men. A man that is in the toppe of an exceeding high Tower, while his minde is intent vnto nothing else, but how he may be in danger to fall and so wholly looketh downeward, he cannot but feare: but while hee considereth that the place where he standeth hath such Battlementes about, and that hee is so mured in with a Wall that hee can not fall, hee easily doth ridde himselfe of this feare.

6. The sixt Obiection is thus mooued. To beleeue that our sinnes are forgiuen vs, is no Article of our Beliefe; and therefore wee haue nothing to doe to beleeue it.

I answere them, it is; vnder these words, I beleeue the forgiueness of sinnes. I conclude it thus. The Diuell beleeueth generally, and ingrosse that God pardoneth the Church their sinnes: but we are to wade further in­to the Fayth then the Diuell, and apply this remission of sinnes, euerie one of vs particulerly to our owne soules. If the Pa­pistes will not haue their Catholicke sayth to be better then the Diuels, let them for all vs, keepe their Fayth to them selues.

7. The seuenth Obiection standeth thus: [Page] In respect of Gods Mercie, wee must hope for Saluation; but in respect of our vn­worthinesse, wee must doubt the Promise of the Remission of our sinnes, not being independant, but conditionall thereafter according as our workes be.

Wee answere first; Wee may not at all lawfully doubt of Gods Mercie, because doubtfulnesse is not of the nature of Fayth, but rather a naturall corruption. 2. If wee consider our owne vnworthinesse, it is out of all doubt we must be out of all hope, and despaire of our saluation. S. Paul teacheth,Gal. 5.10. They which are of the workes of the Law, are vn­der the curse: And so he speaketh in his owne case, of his owne workes of grace,1. Cor. 4.4. Jn this I am not iustified. So Dauid being out of all doubt of his owne deserued damnation, sayth ingeniously thus: Enter not into Iudge­ment with thy seruant O Lord, for no flesh shall be iustified in thy sight. Also, the regard of our owne vnworthinesse, is no preiudice to the resolutiō of Gods mercie in Christ. For true Fayth maketh an entrance vnto God with boldnesse, euen for those persons that are vnworthy in themselues. The Centurion that confessed himselfe vnworthy vnder whose roose Christ might enter;Math. 8.8. Luc. 15.1 yet is a suppliant to Christ for his Seruant. The Prodigall Sonne that acknowledged him­selfe a capitall sinner against Heauen,Luc. 18.10.13. and [Page] his father, yet tooke vp good heart, & went to his father. The Publicane smote his heart, & pronoūced him selfe a sinner at al hands; yet doubted he not to goe into the Temple to pray that his sinnes might be forgiuen him Our Fayth should be as the Fayth of Abraham, Who beleeued vnder hope, against hope, whatsoeuer our vnworthinesse be, ne­uer to cast downe the Sheild of the Fayth, which we haue towardes God, which de­fendeth the place where the heart doth lie; and the Helme of Saluation, which coue­reth our head in the day of Battell. Fayth consisteth not so much in the sense of Gods mercie, as in the apprehension of it; which apprehesion may be when there is no sense of it.Iob. 13.13. This appeareth by Jobes example, where he sayth, Though he slay mee, yet I will trust in him: Where he sheweth the force of his Fayth; yet what litle sense he had of Gods mercie when hee so spake, may ap­peare by that hee sayth immediatly after,vers. 24. Wherefore hidest thou thy face, and takest mee for thine enimie?

The Christian sometimes feeleth Fayth, and sometimes feeleth none; that is, at that time when God first calleth him: and in the time of temptation. Heere a man may marueyle how one may be a Christian, who hath no grace or goodnesse in him­selfe. But it is no marueile, for it is with him, [Page] as it is with an Infant and young Child, who albeit yet hee hath not vse of reason, yet is a creature reasonable. A man that is in a swonde, hath no sense of life; yet is he not dead. Fayth beleeueth the Promises of God, yea when we feele the contrarie; and in one contrarie, beleeueth an other. When we feele our sinnes, wee beleeue our Iustifi­cation. When we feele our wretchednesse, we beleeue our Blessednesse. When we see nothing but eternall death before our eyes, it maketh vs beleeue our euerlasting life. When we apprehend Gods anger, and feele him our enemie, it maketh vs to take hold of his louing kindnesse, and to put our trust in his fatherly goodnesse. When Christ was forsaken of God, yet then hee called him his owne God; My God, my God.

8. An other of their Obiections stan­deth thus. There be many sinnes vn­knowne to vs and so also vncertaine whe­ther they be pardoned vnto vs.

I answere, that they ground vpon a foun­dation that will fayle them: For that a man can not be assured of the Pardon of his sinnes, though some of them be vnknowne, is a false ground I make it plaine thus: It is in the case of Faith, as it is in that of Repen­tance. But there may be true Repentance of sinnes that are vnknowne. God will haue a particular repentance for particular kno­wen [Page] sinnes: but where they are hidden and vnknowne to vs, hee taketh in good part at our handes a more broad and generall Re­pentance. Of this we haue example in Da­uid, where he sayth: Who can tell how oft hee offendeth: Psal. 19.12. O cleanse thou mee from my secret faultes: Were it not thus, we were in wofull case: for neither Dauid, nor any one else, might be saued. For though Dauids repen­taunce of his knowne sinnes of Murder, and Adulterie appeareth vnto vs, yet wee finde it not in his Historie, or else where in holy Writte, that he particulerly repented his poligamie, his multiplicitie of Wiues and Concubines, which in all probabilitie with the custome of the times, he drunke vp as men doe Wine out of Bowles with all fa­cilitie, and so in the common reputation that it had, that it was no sinne at all; it is likely enough of that, he repented not at all, especially while he considered the su­peremmencie of his person that he was a King, and by that had as good priuiledge and a libertie for this, as any common per­son; yet because Scripture determineth him a man chosen of God, a partie saued, it is peremptorily concluded, that this sinne is pardoned. Therefore when God par­dons the knowne sinnes of man, whereof they doe in particuler repent, hee doth withall pardon the rest that are vnknowne. [Page] It is vndeniable Diuinitie, that hee that certainely and truely knoweth that but one sinne is pardoned him, hee hath before God, all his sinnes pardoned him whether knowne or vnknowne: wherefore the ig­noraunce of certaine sinnes, cannot pre­iudice an vnfallible assurance of the par­don of them all, and of his owne saluation.

9. Moreouer, whereas it is thus obiected vnto vs, that this proposition of ours is not of the nature of an Article of our Fayth, to be so carryed away hand-smooth as that, and therefore that it can not perswade vs as that.

I answere, that the partie that will be sa­ued, must as steadfastly beleeue his Saluati­on, as the Articles of the Cree [...]e: Because the Promise of life, and the Commaundement to beleeue it, and apply it to our selues; are indiuidually conioyned, and can not be deuided. Fayth speaketh in the phrase of Dauid: J am thine, O saue mee. Psal. 119. And it pro­nounceth as Paul doth:Rom. 8.38. J am perswaded that neither Life or Death; neither Angels, Princi­palities or Powers; or thinges present, or thinges to come, are euer able to seperate me from the loue of God, which is in Christ Jesu our Lord. It tal­keth as the Spouse in the Canticles in effect,Cantic. 8.6. in this zealous affect: Loue is strong as death, Jealousie is cruell as the Graue: The Coales thereof are fierie Coales, and a vehement flame. Much [Page] Water can not quench Loue, neither can the Floods drowne it. If a man should giue all the substaunce of his house for Loue, they would great­ly contemne it.

Two thinges are required of vs to be­leeue truly. First, to vnderstand a thing: Secondly, to giue our consent vnto it, as vnto that which is true. Therefore Fayth is called, Tota copulatiua; and therefore hee that denieth but one poynt of Fayth, ma­keth hanocke of them altogeather.

Againe, to beleeue is one thing; to be­leeue in this or that, is an other thing, and it containeth three actions of the person be­leeuing. 1. To know the thing. 2. To ac­knowledge it. 3. To haue trust in it. So that this knowledge is not naked, and ge­nerall. For the Diuels haue such know­ledge; but it is more speciall, by which wee know God not onely to be God; but to be my God, whereby I put my confidence in him.

2. Secondly I answere, that this Fayth whereby we are to beleeue our owne salua­tion, to consider of it in the proper and true nature of it; is as certaine as that whereby we beleeue the Articles of Fayth. For what­soeuer wee pray for, according to Gods will, that wee are aswell to beleeue that wee shall obtaine, as we doe beleeue the Articles of the Fayth. This is flatte by that which [Page] Christ sayth:Marc. 11.24. Whatsoeuer yee desire when yee pray, beleeue that yee shall haue it, and it shall be done vnto you. But wee put vp our Prayers for the remission of our sinnes, and for life euerlasting: And therefore lay hold vpon the certaintie thereof, as vpon the Article of our Christian Fayth. If God should par­ticulerly say to thee or mee John, or Peter, beleeue in mee and thou shalt be saued: should not this commaundement be as for­cible a binder, as any Article of our Fayth? But the Minister lawfully called in the name of God, when hee preacheth Gods word, it is all one as if God should speake from Heauen particularly vnto him, and make promise vnto him of eternall life: for wee are in legatiue commission from God, to runne vpon this his arrant vnto you, according to that Saint Paul sayth: Now then are we Ambassadours for Christ: 2. Cor. 5.20. as though God did beseech you through vs, wee pray you in Christes stead, that yee be reconciled to God. Heb. 4.16. We come to the [...]h one of Grace, in the certaintie of fayth boldly, Heb. 10 35. that we may receiue Mercie, & find Grace, to helpe in time of need. Ioh. 3. And wee Cast not away that confidence which hath great re­compence of reward. Our Fayth is not one­ly in Cognitio a, but in Agnition, likewise, in [Page] acknowledgement, as well as in know­ledge. Inquisitiue fellowes, like Nichode­mus, [...]oh. 3. puts vp questions; How can this thing be? or as the Jewes, that came in properly with their spoake, [...]oh. 6. How can he giue vs his fl [...]sh to eate? by beeing thus busie, euidently doe bewray themselues, that they doe not beleeue. Wee may lawfully aske of the virgin Marie, how this may bee, that wee may be instructed? But we may not come with Interrogatories in the case, to nourish doubtinges.

3. Thirdly, albeit Fayth it selfe 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 quantitie; As God hath dealt to euery man the measure of Fayth. Rom. 12.3. The Seede that was throwne vpon the good Ground, came not vp alike, but in seuerall plottes verie disproportionably, in some thirtie, in some sixtie, in some an hundred fold.

It is with Fayth as it is with the body of man. First we are Infantes, then we increase in yeares and strength: We are first Infants in Christ Iesu, and by degrees grow from Grace to Grace, vntill wee come at last to that height & strength, as wee grow strong in the Fayth with Abraham.

There is a Positiue, and a Superlatiue Fayth. The Positiue is that, which other­wise [Page] is tearmed [...] A litle Fayth, Q [...]d [...], rather then Quantum, sampled by our Sauiour to the graine of Mustard seed, the least of all Seedes;Math. 17.20. which being put into the ground, groweth into, First, an Hearbe. 2. the greatest of all Hearbes, 3. yea into a Tree 4. into such a broad Tree as the Birdes of the Heauen make their nestes in the branches thereof; compa­red by the Prophet Isay, to smoakie Flaxe.Isa. 42.3. The Superlatiue Fayth is that, which is o­therwise stiled [...], An absolute As­surance, as not being onely a certaine and true perswasion, but plenarie & compleate. But this least degree of Fayth of this Posi­tiue kind, this beginning or rudiment of Fayth, this smoakie Flaxe which hath no Fire in it, of that weaknesse as it giueth nei­ther heate nor light; Christ will not quench, but will make it gather strength, and waxe into a Fire; so that we will doe our part, and vse the meanes that serue to increase it, by diligent meditation vpon the word of God, earnest and ardent Prayer, and such other holy exercises, appertaining to the furtheraunce of our Fayth.

This litle Fayth may be thus described; when one in the humilitie of his heart hath not yet a sense of the certaintie of the remis­sion of his sinnes, and yet notwithstanding perswadeth him selfe that they are such as [Page] may be forgiuen him, his soule desyring forgiuenesse of them, and therefore prayeth vnto God that he would forgiue them, and giue him strength euer after to forsake thē.

The Superlatiue Fayth is the full strength and maturitie of Fayth, which dissolueth all doubtes, and is not onely in nature cer­taine, but also a large and plentifull per­swasion of Gods mercie in Christ; of which we gaue you examples before in Abraham and Paul. By the first Fayth intricated with doubts, men doe as certainly beleeue their Adoption, as the Articles of their Fayth; but not so firmely and fully. By this larger Fayth, remission of sinnes is not onely as certainely, but also as fully beleeued, as any Article of Fayth.

To end Obiections, & so our first Que­stion, we will iustifie our Doctrine by suf­frages of Fathers, because it is obiected to vs by our Aduersaries, that this poynt of the infallible and speciall certaintie of [...]ction is generally disauowed and con­ [...]mned by the Fathers; though otherwise [...] [...]ters of Fayth, wee hang not on their s [...]enes the word of God, being the onely rule and square of our beliefe. Secur [...] estote [...] et sanguis, sayth Tertullian; Tertull de [...] [...]ctione. Let flesh and blood be secure and take out their Qui­ [...]s est. Would ye know why wee should be secure? Ambrose telleth you that you [Page] haue good cause so to be,Ambros. i [...] cap. 4. et. 5. ad Rom. Securj quia credunt securj [...]xemplo Abrahamae: They are secure, because they doe beleeue, they are secure af­ter the example of Abraham. So doth S. Aug [...]stine: Aug. de v [...]rb [...] domini serm [...]. S [...]es [...] re [...]o [...]e se [...]u [...] de pro­ [...]ssi [...]e; Secure in our Pardon, secure in the Promise that is made to vs. 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 certaine securitie is begotten out of the presumption of a Pardon. And Augustine August. in Psal. 39. liketh well this Presumption, Thou praesump­ [...], [...]ed mo erata; It is a good Presumption, but moderate. Heare further what Au­gustine Aug. de verbi [...] Domin [...] sermo. 7. sayth; 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 demaund of thee (O sin­ner,) Beleeuest thou in Christ or not? Thou tellest me thou beleeuest. I aske next, what doest thou beleeue? Thou answerest, that hee can pardon thee all thy sinnes. Thou hast that which thou beleeuest. 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 contre 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 [Page] Justifica [...]j gratis per si em [...]: If thou beleeuest that thy sinnes can not be blotted out, but onely by him against whom thou hast sin­ned, thou doest well: But proceed further, and beleeue that hee hath forgiuen thee thy sinnes: For this is this witnesse, that the Spirit of God maketh in our hearts, saying, Thy sinnes are forgiuen thee; for so the Apostle taketh a man to be iustified freely by Fayth. The Papistes beeing choked with this place, fu [...]ble vp this answere; that Bernard doth not say, that we ought to be­leeue the remission of our sinnes absolutly withou [...] respect of workes; but that he re­quireth our repentance as a signe by which this Perswasion is wrought. But wee an­swere them that he doth perspicuously a­uerre, that the generall Fayth, by which the fundamentall matters of Religion are be­leeued, is onely the Beginning, and Rudi­ment of Fayth; and therefore sufficeth not, vnlesse we goe further, and apply by Fayth this Grace of God vnto our selues, simply without reference to any tradition of our side.

M [...]ut us Felix singeth the same songe with the former; S [...]u [...], spe futurae resurrecti­o [...]is: Wee are secure vnder hope of the Re­surrection to come. Cornelius Cornelius Bitontius, in cap. 8. an Rom. Bishop of Bitonto, one of their owne side, speaketh loudly and liberally for vs, in this wise: [Page] Qui in Christo Iesu sunt, nihil habent, vnde timere debent: They that are in Christ Iesu, haue nothing whereof they should be a­frayde, Si quidem securi sunt de salute, Inasmuch as they are secure of their salua­tion.

Antonius Ma [...]us Anton. Mari [...] in the Chapter hol­den at Trent, durst stand foorth and preach not onely of the doctrine of the certaintie of Saluation, but also of our securitie there­in, speaking in this wise: Ab operum no­strorū gloria auersi, in illius patris elemen­tia et voluntate, et in perpetuum conqu [...]esca­mus. Item, indubitationis labirintho non errant, qui per Christum adepti sunt Iusti­tiā: sed in s [...]curitate mentis, in pace cons [...]i­entiae, in laetitia cordis audent dicere, Abha pater: Wee wholly draw our mindes from any confidence in our owne workes, and repose our trust in the louing kindnesse and goodwill of our heauenly Father for euer. Also, they erre not in the maze of mistrust, who haue obteined righteousnesse through Christ, but they date boldly say in the secu­ritie of Minde, peace of Conscience, ioy of Heart, Ab [...]a Father.

The same Doctor in the same Councell,Concil. Tri­dent. Act 1. Anno. 1546. was thus peremptorie in this poynt, prote­sting of his owne Fayth herein on this wise. [Page] 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 fiducia [...]: Though Hea­uen should passe away, the Earth consume to nothing, and the whole World should be dissolued, I shall erect my selfe towardes him. And though an Angelicall Doctor from heauen should goe about to perswade me otherwise, I should tell to his head, that he is accursed. O the happie assurance of a Christian soule.

[...]e Oratione.The very T [...]entine Catechisme thus speaketh in our cause: Fides est quae preces fundit, preces facit, vt omni dubitatione sublata, stabilis a [...] s [...]rma s [...]t fides: It is Fayth that powreth out Praiers, conceiueth Prai­ers, that all distrust remooued, our Fayth might be firme and stable.

Some of the best of the bunch of Papi [...]tes doe preach, and publish this true certaintie, and holy securitie that wee speake of. At Tre [...] this cause hath been throughly can­ [...]ased, not by vollie of wordes, but by vo­lumes of Bookes. Cathar [...]us is our Cham­pion against D [...]minicus Soto; in which Booke of his, he telleth vs, how the Schoole­men are diuided in this Doctrine; how they preferre their owne Reasons, and their [Page] vaine Philosophie, before the holy Scrip­tures, and so turne aside out of the right way. They distaste these wordes of Secu­ritie, and Certaintie: but they should rellise them the better, if they would beare in minde this text out of Jsaiah; Isai. 32.17. The worke of righteousnes [...]e shalbe peace, euen the worke of Iustice, and quietnesse, and assuraunce for euer. They are tearmes the Fathers commonly take vp, as in the precedent instances you haue heard. Cyprian Cyp. de mor­talit. serm. 4. admireth we should o­therwise speake or thinke, 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 [...]: Doest thou doubt and wauer? This is altogeather not to know God. This is to displease Christ the Maister of the Fayth­full, with the sinne of Incredulitie. This is to be in the Church, and to denie the Fayth in the very House of Fayth.

In respect of the indiuiduall societie that is betweene the Flesh and the Spirit, doubts and quaimes must often arise and come vpon our heartes, and trouble our Fayth. Incredulitie betweene times, will assault euery man; when his Fayth is at the best, the sensuall part of man euer coueting against the Spirit; but Fayth will quiet all these brawles and broyles at the last, be our Faith [Page] neuer so eclipsed with Cloudes, tossed with Tempestes, winnowed by Sathan, driuen at by the Dartes, and all the fierie Dartes of the Deuill; though brought into an agonie, bloodie sweate, and extasie, as Christ was in the Garden, and on the Crosse; yea, though almost brought to vtter desperati­on, the very brimme and introduction into the Hell of the damned: then God seemeth to stand a farre off, and to hide him selfe in the needfull time of trouble: to stop his eares with Waxe, and not to heare vs, though we make many Prayers: to hold his hand still in his boosome, and not to plucke it out in our extremities, Fayth be­ing the victorie that ouercommeth the whole World: and so wee conclude this first Question; Whether one may be cer­taine or his particuler Election, affirmatiue­ly as ye haue heard, and put it out of questi­on, with this ioyfull acclamation of the Prophet; Blessed be God that hath shewed [...] so great kindnesse in a strong citie: That hath se [...] vs in this inuincible fortresse of Fayth, so that we may cast out our Gantlet, and pro­uoke all our enemies to the field, and to the foyle; so that neither Life nor Death, nei­ther Principalities nor Powers, thinges present nor things to come, nor any things else in the nature of thinges can make a se­paration betweene God and vs.

The second Question now vnder our decision, is; How our particular Election may be knowne?

There be two wayes of knowing it. 1 First, by going vp as it were to Heauen, there to prie into the very priuities of God: and then to come downe, and to come into our selues. But we disclaime this course, as pernicious & perilous, God hauing drawne Curtaines of blacke Cloudes and Darknes ouer his Tabernacle round about him:Bernar. serm. 31. in Cantica. Ad Deum accedendum non [...]uendu [...]; Wee may come to God, but not, Concitate c [...]u prae­ter viam, Wee must not rush violently into his presence Chamber. 2. Secondly, by the contrarie, by descending into our heartes, by going vp from our selues to Gods eternall Counsaile. This is the way chalked out vnto vs, which we may safely walke; which teacheth vs by tokens in our selues, to gather what was the eternall Counsaile of God touching our saluation. These tokens are two; not taken from the Primitiue causes of our Election: but ra­ther from the latter effectes thereof. 1. The testimonie of Gods Spirit. 2. The workes of our Sanctificatiō This is proofe enough in Law: For the Law hath spoken it: In the mouthes of two or three Witnesses shall euery thing be confirmed. The Spirit of God is a Witnesse for the nonce, the best that is in [Page] Heauen, sealing the certaintie of adoption in our heartes, with the singer of his grace, it beeing further confirmed vnto vs, vnder the Signet of the blood of the Lambe. An inferiour Witnesse by farre, might haue ser­ued sufficiently, for the perswasion of this matter. As an Angell from Heauen, addres­sed to Man, and dispatched to our Forefa­thers in the times of old [...]: Nay, If a King out of his Throne should commende a Man, what Subiect durst oppose himselfe to that opinion? Now if wee receiue the testimo­nie of Angell, or Man, that is great: The testimonie of God, is greater, as the supre­mest essence, our best Schoolemaister that teacheth vs to pray, that holdeth vp such as pray by the head, by the hand of his promi­ses: That is as good as his word, and kee­peth his promise for euer, that witnesseth the same by his inward motions, and opera­tion in our heartes. An Angell, for all his Spirituall intelligence,1. Cor. 2.10. must not compare in any sort with the holy ghost in knowledge of the v [...]earchable secrets of God: The Holy Ghost can lesse deceiue vs,Ioh. 16.13. then an Angell, as beeing the vncreated trueth it selfe, which leadeth into all trueth: More­ouer, the testimonie he perfourmeth, is be­yonde all comparison, because it resteth not in the care, so to runne into the ayre, but keepeth residence in our Reynes, and [Page] Veines, hath a Chayer in our heartes, wit­nessing to our Spirits, that we are the Chil­dren of God, by speaking, shewing foorth his power, and by praying in vs. Adde heereto, that this Spirit hath indiuiduall commerce with our Spirit, neuer departeth from vs: Hee taketh not vp the Temples of our bodyes as an Inne for a short time, and be gone; but as an House, wherein he is minded to continue, assuming to him­selfe the whole regiment of them; as a Lord that commeth to dwell in an House, dispo­seth of that House after his owne pleasure. Now as touching his Substaunce hee dwel­leth not in vs; the infinite Spirit of God being not to be cooped vp in the nar­row and straight Roomes of the Bodie, and Soule of man, but onely in his ope­ratiue power with vs, hee keepeth his resi­dence.

The Papistes vildly derogate from the sufficiencie of this Testimonie, while they mince and minish it alter their owne man­ner; while they frame, in the forge of their Fancies this deuise, that this Witnesse of our Adoption is onely in some comfortable sense and feeling of Gods fauour, being such as is weake, and oft times deceiueable. But by their leaue, it is much more then a bare and naked feeling of Gods sauour: For it is called in holy Scripture, The Pledge [Page] and Earnest of Gods Spirit in our heartes;2. Cor. 1.22. and therefore it is sufficient to preuent and take away all arguments of doubting: as in a Bargaine and stipulation the Earnest that is giuen is the binder of the Bargaine on both sides, and makes it out of que [...]tion. Bernard sayth, That the Testimonie of the Spirit, is a most sure Testimonie.

As concerning this Testimonie 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 meanes the Spirit of God giueth a particuler testimonie in a Mans conscience, of his certaine election.

1. For the first, wee are to know, that as there is a certaine perswasion of Gods fa­uour from the Spirit of God: So Sathan hath his sleightes, whereby he soweth Pil­lowes of Presumption to mens Elbowes, suggesting pleasinges and leasings vnto vs. This Presumption commeth to vs by kind, as w [...] are men, as a naturall and ineuitable euill, which hath a shew of Fayth, but de­nieth the power of it. And this counter­feite-mocke qualitie of pretended Fayth, is more common then the true and liuely Fayth indeed. This wee see dayly in the common carelesse people: For if any of them shall be asked, what they thinke of themselues, whether they shall be saued or [Page] no? they will wipe their mouths with their Handkerchiefe, and say, yea, without all doubt; so that if there were but few in the Countrie to be saued they perswade them­selues, that themselues are those persons: For why, he hath alwayes orderly kept his Church, euermore beleeued, and haue done no man wrong: These, and such like mis­fashioned Fancies, easily with such vnskil­fulnesse, goe for good and lawfull Fayth. But such m [...]n would be vnmasked, and this M [...]ster that couereth their eyes and lead them blindfold, is to be taken from them. Wherefore I answere to the Question, That the Spirit of God is many wayes to be decerned from the Spirit of Presumpti­on. 1. First, by a full perswasion the spirit of God giueth: for the holy Ghost doth not barely word it, but throughly worketh it, by force of perswasion; which is not in the power of Nature so to doe. 2. Second­ly, by the manner of Perswasion: for the holy Ghost disputeth not from the workes or worthinesse of man; he draweth not the waters of life vnto vs, from such shallow Welles, but he draweth deeper then euer Iacobs Well was, euen from the profound and bottomlesse Fountaine of Gods loue and fauour towardes vs; and no other kind of Logicke doth he vse with vs. This is a course that Sathan can not skill on; he hath [Page] no will vnto it: it is quite crosse, and con­trarie vnto him. 3. Thirdly, by the effects of that Testimonie: For the Perswasion that ariseth from Presumption, is cold and dead; but that which hath descense from the Spirit of God, is liuely in operation: for such as are possessed with this Perswasion, that they are the Elected & Adopted Chil­dren of God, they will loue God, repose their trust in him, call vpon his name & that with the [...]r whole heartes: and in regard of their loue to him, they will loath sinne, and euery thing else that agreeth not with his will The Effectes whereby wee know the true Spirit from the counterfeit, are two; noted downe by Paul, where he sayth; The Spirit maketh vs cry, Abba (that is) Father. The first, is to pray with such intention of Minde, and contention of Sinnewes and Sides, with groanes and sighes, as though a man would fill Heauen and Earth: A prin­cipall knowne marke of the Spirit of Ad­option, neuer to be found in the Presump­tuous rechlesse sort, who pray but at Good times; and when they pray, they heare not their Prayers, their Spirit dieth in the Ayre, before it can pierce the Cloudes, and ascend vp to Heauen where God is. The Church hath their Bodyes, but their Heartes are at home. They bleat out the Lords Prayer, the Creede, and ten Commandements, with [Page] their lippes: but their God is their Gold, their mindes are on their Mony-bagges, or else they wander in their extrauagant thoughts, as the Prodigall Sonne In longin­qu [...]m regionem, in a farre Countrie. They pray as though their heartes and tongues were strangers; drawing neere him with their lippes, but standing along aloofe off with their heartes; praying, & in the meane while leauing their Spirit asleepe: or if they awake it, they leaue it, as Christ did his Dis­ciples for the time. Their Altar is without Fire, their Prayers without feruour, their Wordes 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 towardes their Parents; which is an affection of loue, reuerence, obedience, thankfulnesse: For they call not vpon him as vpon a skarlot and grimme Iudge, but they come to him in his familiar name, Abba, that is, a gracious & mercifull Father. Now such as are not of the right Spirit, they can not in trueth come to him in this name. Finally, where the testimonie of the Spirit is, many other graces of the Spirit are with it: for it will not be solitarie, as when one branch of a Tree sprouteth, the rest sprout [Page] out with it. Further, learne thus to know them asunder, & to put difference betweene the Spirit, and Presumption. 1. Presumpti­on is an inborne qualitie, which wee sucke from our Mothers: but the witnesse of the Spirit is supernaturall 2. Presumption is in them, that recke not of the ordinarie meanes that make to their saluation. But they that are of the Spirit, chearefully imbrace them, & take care to follow thē; they reuerently & religiously heare the word of God. 3 Pre­sumptio is in such that vse not to call on the name of God: but the Spirit of God is the Spirit of Prayer, teaching vs to pray with teares not able to be expressed. Presumptiō is lincked with Loosenesse of life: the Spi­rit worketh vs in a new mould,Mat 2, 22. Mutatus ab illo Hectore, cleane contrary to that we were before, and warneth vs, with the Wise-men of the East, not againe to returne to Herods Court, to our old Byas; but by casting off our old conuersation, as the Eagle doth her bill, to turne into our country an other way. Presumption is peremptorie, and maketh a man to stand vpon his Slippers to be con­fident vp to the throate, and neuer once to cast any doubt of our well doing, whereas the consciences of the godly are oft times perplexed, and troubled with doubtes, yea, now and then surcharged, & ouerwhelmed [Page] with them. Presumption will faile vs at a dead lift, and giue vs the slippe in the need­full time of trouble, in the houre of tempta­tion, and death. But the Spirit of God stan­deth close to vs, and continueth with vs for euer and euer.

2. Wee come to the handling of the Se­cond poynt, how the Spirit witnesseth our Adoption. For that it witnesseth the same vnto vs, this Scripture concludeth it, as di­uers other Authorities of Scripture beside, flatly confirme it. Our Heartes are wholly in the hands of the Spirit, to rule & gouerne them as seemeth best to him. This Rule of his, cōsisteth chiefely in the certaine reuea­led knowledge of our attonement with the Father in Christ. Hereof speaketh the Pro­phet Jsaiah, thus: By his knowledge, Isai. 53 11. shall my righteous Seruant iustifie in my. Of this spea­keth our Sauiour where he sayth;Ioh. 17.3. This is life eternall, that they know thee to be the onely verie GOD, and whom thou hast sent, Iesus Christ. This knowledge is not that which is gene­rall: for so the Deuils might be saued; but it is that which is particuler, by which a man commeth to know, that God is his Fa­ther, Christ his Redeemer, the Holy Ghost his Sanctifier and Comforter. This know­ledge is the peculiar worke of the Spirit, as this Text teacheth, as this other the same [Page] mouth deliuereth of the same nature: Wee haue receiued not the Spirit of the world, [...] Cor. 2.12. but the Spirite which is of God, that wee might know the things that are giuen to vs of God. Now three manner of wayes, doth the Spirit make vs priuie to this counsaile 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 Prophetes, and open many thinges to come. And Christ sayd to his Apostles, as concerning the Holy ghost; He shall lea [...] you into all trueth. Ioh. 16.13. By his Word he spake vnto the Prophets; and by his Word in like manner he teacheth vs his Will. Also by diuers ef­fectes he declareth either his Mercie, or his Iustice; as it is well knowne. The same is to be thought of the reuealing of his Election; to witte, that God reuealeth the same to the Elect, by the Spirit, by the Word, & by the most assured effectes of his Predestination: We are now to speake of them seuerally in their order.

1. By inward inspiration we haue inti­mation of our certaine Election; by which our mindes are illuminated, and it is reuea­led vnto vs, that wee are from all eternitie Predestinated into this Adoption of his Son-ship. All the Elect are owners of this Grace, as now actually made the Sonnes of [Page] God by Fayth, regenerated and new borne by the Holy ghost, & ingrafted into Christ. So the Apostle saith;Rom. 8.9. If any man hath not the sp [...]rit of Christ, he is not his. Whosoeuer there­fore is of Christ, & is ingrafted into Christ, must needes, ipso f [...], haue the Spirit of Christ Now, whosoeuer haue receiued and haue this spirit of Christ, the spirit of God testifieth to their mindes, that they are the sonnes of God & he maketh them to speake in the language of Children, A [...]ba, that is, Father. And it is a certaine case, that none is renewed by the spirit of God, who is not peremptorily perswaded, that God is be­come his most louing and gracious Father, and so call vpon him, by that sweete & spe­ciall name. Therfore though all men in that they are assured by the certaintie of Fayth, that God is their Father, and they are his Sonnes, do not thereby argue and conclude that they are elected to eternall life: yet all men indeed haue thereby a most sure cer­tificate of their Election to the state of Glo­rie; because if they be the Sonnes of God, it followeth by due consequent, that they also be the heires of eternall life. Let this Testi­monie appeare euident by way of demon­stration, in this manner. Whosoeuer call vpon God, and in their heartes cry, Abba Father; it is certaine, that such be the Chil­dren [Page] of God, and that this cry of theirs is from the gift & motion of the spirit of God. But whosoeuer are the Sonnes of God, are also inheritours of life euerlasting, and they are predestinated into the adoption of his children. Therefore it cannot otherwise be, but that all such as are perswaded by the spirit of God, that they are the Sonnes of God, should be predestinated to eternall life & be throughly perswaded in the same.

2. The second meanes whereby we at­taine the knowledge of our Election, is his outward Word, not any particular Word by which hee doth outwardly in priuate and proper manner suggest to any man ex­presly his Election, but the generall word of the Gospell; in the which Christ calleth all them which beleeue in him, Elect. For albeit he giueth vs no such plaine & parti­culer proposition as this is, Thou art Elected vnto euerlasting life; yet no lesse is concluded in the heartes of the Elect in such Apho­tismes as are generall, euen as each particu­ler man is determined capable of reason, by the vniuersalitie of this Axiome, Euery man liuing is a creature reasonable, though the As­sumption be suppressed. This therefore is the course that God taketh with vs: He hath chosen all, and euery one, whom he decreed to be faythfull heyres of saluation. And this [Page] maine Maxime in tearmes generall, is pro­claymed by the Apostles at the Standard, to all that are Elect. The Proposition in ge­neralitie standeth thus; All the Faythfull are elected to euerlasting life. Heere the word stay­eth and medleth not with the Miner. Now heere God effecteth by Fayth, that hee be­stoweth on vs, that wee make the Minor in our mindes in this manner; But I am of the fellowship of the faythfull, as feeling that I truly beleeue in Christ. How commeth there­fore now thy cause to be concluded, that thou art Predestinated to eternitie of glory? Truely by God, that giueth the propositi­on from the Gospell, and by working thine heart with the worke of faith, which hee worketh in thee, to goe on with the as­sumption.

It is therefore manifest, that God, by the word of the Ghospell, where he pronoun­ceth all the faythfull to be elected, that he doth reueale his particuler election, to eue­ry one that is of the fayth: Onely it stan­deth euery Beleeuer in hand, that as often as hee heareth the generall Proposition, hee make the Assumption, and inferre it in the nicke, and vpon the necke of it: And so doth the Lord reueale to euery man, his speciall malediction, by this generall Scrip­tures enuntiation: Cursed be euery one that a­bideth [Page] not in all thinges, which are written in this Bo ke. Though hee doth not come to tell euery man in his eare, that hee, and hee, is accursed: For this may euery one gather of himselfe, his conscience telling him, that he hath started from the Statutes of God, like a broken Bowe.

3. The third kind of meanes, by which God vnfouldeth and layeth open to vs our state of Saluation, is the effectes in vs aswell inward at outward effectually assuring the same vnto vs in a double respect 1. First, because these effectes are such as God gi­ueth them to none, but onely to the Elect. 2 Next, for that they are not simply the effectes of Election, but also such, and such as they be, the engrauen Seales and the per­fect Stampe thereof. For God is like to the Sunne to vs. The Sunne while it striketh vs with his radiant Beames, and in a manner looketh vs on the face, leaueth such an im­pression of his light in our eyes, as wee re­ciprocally by the participation of the same light, see the Sunne it selfe, & the very light thereof: For the light of the Sunne & the beames thereof sent downe vpon vs, reflect againe vpon the Sunne it selfe. So the Fore­knowledge of God in which from all eter­nitie, he did, & would acknowledge vs for his owne, is so in God, as in it selfe, is not to [Page] be seene of vs: but yet as God acknowledg­eth vs to be his, and engraueth the Forme and Image of this knowledge in vs that are elected he bringeth it to passe, as wee ac­knowledge this God for our onely true God, and bid all other farewell. So that God f [...]st looketh downe from Heauen on vs, and acknowledgeth vs; and so by commu­nicatiō of this knowledge & light vnto vs, we are thereby made to know him againe. Hereto serueth that which Christ sayth: J know my Sheepe; Ioh. 10.14. and immediatly inferreth thereupon, I am knowne of mine: As if hee should haue sayd, While I know them for my Sheepe, and marke them out as Shep­heardes doe their Sheepe with a red stroake euen of my redde blood, I make them on the other side by the participation of my knowledge, that they acknowledge me for their Shepheard. The same learning the Apostle giues the Galathians, where he faith, S [...]eing yee k ow God, Gal. 4.9. yee rather are knowne of God. &c. Where hee would haue 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 Loue of God, in which he loued vs in Christ, before the ground-worke of the World was layde; which loue of vs, is more then Adamantine, [Page] and hath been the onely Loadstone to draw our loue by retaliation vnto him. For Gods loue to vs being eternall, and to eternall life, must beget in time in vs, a loue somewhat like seruing to the eternitie of his glory; whereto pertaineth these wordes of S. John, Not that wee loued God, 1. Ioh. 4.10. but that hee first loued vs; making our loue, the consequent of his loue. So that by the sinceere loue we beare towardes him, we consider of the latitude, and qualitie of that loue, wherewith God in Christ from all eternitie hath prosecuted vs. Now what is all this his Loue, but our Election?

Now that none is elected vnto life euer­lasting, who beare not in due time these ef­fectes and cognizances of their Election about them, it is manifest by such Scripture places, which deale in the poynt of Pre­destination. The holy Apostle telleth vs, that wee were elected; that wee should be holy and without blame.Ephes. 1.4. And hee further informeth vs; that such whom God Pre­destinateth, are likewise Called, and Iusti­fied, and so consequently qualified with Fayth, and the knowledge of God, where­with they acknowledge God for their Fa­ther; and with loue, whereby they imbrace him as their Father: And finally, with good will and setled resolution,Rom. 8.30. constantly [Page] and continually to seeke his glorie.

But we come to the effectes, by which we come to the knowledge of the causes. They are of two sortes. 1. Such as necessa­rily appertaine to all, without which they are not capable of eternall life. 2. Such as are annexed, as dependances, and appurte­nances thereunto. Of the first sort, are, 1. Christ, as Mediator and Priest, and his obedience and righteousnesse, (for with­out Christ, there is no saluation.) 2. Our ef­fectuall Vocation to Christ by the holy Spirit, and the coniunctaunces thereof, our Iustification, and so our Regeneration therevpon. These foure; Predestination, Vocation, Iustification, Glorification, are so coadunited and coanimated togeather, as they cannot be diuided. And so no man can be Glorified, who is not Iustified: and no man can be Iustified, that is not first ef­fectually Called; as no man can be so called, who is not Predestinated. Without these meanes, no not the very Infants, can attaine to this end of their endlesse Glorie. Where­fore inwardly all the Elect children by the Holy ghost in their kind, are Called, and Iustified; that they may be likewise Glo­rified.

Of the Second sort, which Infantes by reason of their age, can not haue, which [Page] notwithstanding follow the rest of the Elect, though in some they are more forci­ble, in some more infirme; in some more, in othersome lesse, are such as follow actuall and habituall Fayth. 1 Hearing of the Word. 2 Hatred of Sinne, Loue of Righ­teousnesse. 3 Patience in aduersitie. 4 En­deauour to doe good Workes: Wherefore we say, that such as are Elected to this end, are therewithall Predestinated vnto the meanes that tend to this end: For Predesti­nation is not onely of the end, but also of the meanes that serue therevnto. All, as well the end as the meanes, are the effectes of Predestination. Wherefore rightly saith Saint Augustine, August. Praedistinatio est praeparatio beneficiorii D j, quibus cert [...]ssine liberantur qui­cun (que) the [...]antur: Predestination is a prepa­ration of the benefites of God, by which they are most certainely deliuered, whoso­euer are deliuered.

1. The first Gift of God (the effect of Predestination) is Christ Iesus, with his Obedience, Merites, Death, Resurrection, Glorie; as hee is ordained Mediator be­tweene the Father and vs, and the head of all the Elect, and so the Head & Fountaine of all the manifold Graces of God, from the flowing streame of his free Predestination powred vpon vs: For the effectes of Pre­destination, [Page] are so ordinate, and subordi­nate one to the other, as those that haue precedencie, giue their efficiencie and suf­ficiencie to their fellowes. Wherfore Christ being the formost effect of Election, hee is the cause of all the rest, from whom, and by whom they are all the companie of them conuayed, and communicated vnto vs. Wherefore worthily the Apostle in his Let­ter to the Ephesians, the first Chapter,Ephes. 1.4. layeth vs downe these Lessons.

1. That we are Chosen in Christ,vers. 5. as it were in the head, that wee should be his members.

2. That hee hath Predestinated vs to Adoption, & filiation; but wee are adopted into this Son-ship in Christ,Gal. 4 6. the first borne of manie Brethren; and by the communica­tion of the said filiation, we are really & in­deed the Sonnes of God, endowed with his Spirit, by which wee are regenerated.

3.vers. 6. That we are made freely accepted to God in Christ his beloued.

4. That in the same Christ,vers. 7. we haue our Redemptiō, through his Blood of the euer­lasting Couenant, euen the forgiuenesse of our sinnes; as all Wisedome and Vnder­standing beside.

5. Finally, that all thinges in him,vers. 8. are re­conciled togeather, as well the thinges in [Page] Heauen,Gal. 4, 10. as the thinges that are in Earth. Summarily, the Apostle there, as in other sundry places teacheth, that whatsoeuer good thinges we haue receiued, or are to receiue from the first to the last, from our eternall Election, to our future Glorifi­cation; wee haue, and shall haue them one­ly in Christ, and by Christ; in whom wee hold them all in Capite from him: Whoso­euer therefore are chosen of God to life euerlasting, beside that they are chosen in Christ, they are Predestinated vnto Christ; that is, to the vnion and communion of Christ: so that by him it is of necessitie, we attaine all other thinges.

2. The second Benefite of God, and ef­fect of our Election, is our effectuall Voca­tion to Christ and his Gospell; by which the Elect onely are called, because it is per­formed,2. Tim. 1.9. According to his owne purpose & grace, which is giuen to vs in Christ.

The outward calling is common with the rest, with the verie Rebrobates, accor­ding to this Aphorisme of our Sauiour, Many are called, Ioh. 8.47. But few are chosen. But the inward true calling, by which the vnder­standing is enlightned, with the sauing knowledge of God, & the will is inclined to the will of God, is the peculiar of the part predestinate. This vocation effectuall [Page] is discerned, by the verie effects thereof: Whereof two are immediate. 1. The hear­tie hearing of Gods word, togeather with the vnderstanding therof, coupled, & con­sorted, with constancie, & cheerefulnesse. 2. A serious and sure fayth, & affiance that we haue in the same. Hence is it,Ioh. 8.47. that is saide by our Sauiour: Hee that is of God, (that is to meane by election, and effectuall vacation) heareth Gods word: (that is, willingly, cheere­fully, and continually.) Yee therefore heare it not, because ye are not of God.

This vocation of ours, is done not onely by the preaching of the worde, (albeit that is the ordinarie meanes wherewith God effecteth it,) but sometimes he vseth other helpes, as Prayer, the consideration of his Miracles, the admonition of Friendes, the interposition of afflictions, the inward in­spiration of his Spirit. Justinus Martyr, (as witnesseth Eusebius Euseb. Lib. 4. &. 8.) was won to the sayth by the regard he had to the rage of Ty­rants,Aug. Confess. Lib. 3. Cap. 4. and to the patient suffrings of the Saintes. Augustine in his Confessions tel­leth vs, that hee was conuerted to Christi­anisme, by reading an heathnish Booke of Cicero, indorced & superscribed Hertensius, the forme of his confession is thus, Jlle Liber mutauit affectum meum, et ad teipsum Domine mutanit preces meas: That Booke turned my [Page] minde, and turned my Prayers vnto thee O Lord my God. God in mollifying our Heartes,Or any other thing of that nature. and conuerting vs, doth as hee that would soften the Waxe that is hard, to make it apt to take an impression: First he chafeth it vp and downe betweene his handes, he oyleth it, he dippeth it in warme Water, he setteth it against the Fire, and then bringeth it to the Stampe or Presse: and if none of these will doe it good, then he medleth no more with it, but as a thing vnprofitable, hee doth vtterly reiect it. This is the course that God taketh in the mollifying and softning of our heartes. First he taketh vs as it were into his hands, rubbing and stroaking vs with the memo­riall of his Benefites, then he suppleth vs with his holy Inspirations, the vnction and comfortable oyle of his Grace. 3. Hee washeth and rinseth vs with the Waters of his Pleasures as out of a Riuer. 4. And sometimes worketh our compunction by the fierie tryall of Persecution. 5. And last­ly, striketh vs out of life with the hammer of Death. If none of these callinges will make vs come to him, hee then casteth all such sinners into Hell; as all the people that forget God, and will not obey his heauen­ly Calling: Where Fire and Brimstone, Storme and Tempest, shall be their portion [Page] to drinke. He calleth by his Word, such as are of age: wherfore it is said to the Church of Laodicea [...] Behold, I stand at the doore and knocke, if any man shall heare my voyce, Apoc. 3. and open the doore, I will come in to him, and suppe with him, and hee with mee: wherfore Christ saith, If any man loueth me, and keepeth my wordes, Ioh. 14. my Father shall loue him, and we will come and abide with him. But withal, he chiefly 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 giueth to Infantes. Which Voca­tion, is the introduction into our state of saluation in this present life. Wherfore vsu­ally the Apostles in the frontispire & fore­head of their letters to the Churches speake of this Vocation,Rom. 1.7.8. 1. Cor. 1.2. inscribing and entitling them, Saintes by calling. Therefore it must needes be, that whosoeuer be Elected in Christ, be (at their appoynted time) effectu­ally called, and drawne vnto him.

3. The third benefite of God, and effect and proofe of our Predestination, proper onely to the Elect, is Fayth; without which,Heb. 11.6. in the testimonie 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 Fayth, [Page] no flesh can be saued. In Infantos the acti­on of Fayth, (which is a knowledge of Christ and confidence in him) is not, as not capable thereof, in respect of their age; but they haue notwithstanding, the Spirit and life of Fayth, which in processe of time will breake foorth, as those Scripture p [...]a­ces prooue, which teach, That Saluation commeth to all by Fayth; and how that without Fayth, it is altogeather impossible for any to please God. That this is the ef­fect and fruite of Election, the Apostle per­spiciously and openly deliuereth,1. Cor. 7.25. where he witnesseth of himselfe, that hee obtained mercie of the Lord (that is, in his sacred and secret decree of Predestination) to be fayth­full. Wherefore, whosoeuer are Predesti­nated to eternall life in Christ, they are elected to this Fayth, the effect thereof; and therefore perforce they must at last beleeue in Christ.

4. The fourth benefite, and effect is Justification, that is, the free remission of our sinnes, and the imputation of the righte­ousnes of Christ. So that the forme of Iusti­fication, is as it were a kind of translation of our sinnes to Christ, and of Christs righ­teousnesse to vs, by reason of this diuine imputation. It is stiled, The Righteousnesse of Christ, because it is out of vs, and it is in the humanitie of Christ, as in the subiect. This [Page] naturally followeth Fayth at the heeles, in­asmuch as those that are endowed with this Fayth, are therewithall also Iustified. That this Iustification is an effect of Election,Rom. 8.30. the Apostle insinuateth by setting it vpon the head of our Vocation, adioyned to Pre­destination immediatly before. Now this is not effected in vs while wee are in this world, but in the Pardon of our sinnes, and in the imputation of his perfect obedience to vs.

5. The fift benefit and effect, is Regene­ration and Sanct [...]fication by the Spirit, while we become New creatures by him, and so the Sonnes of God not onely by Adoption, but by regeneration also. For Christ when he Iustifieth vs, he not onely remitteth our vnrighteousnesse, and imputeth his obedi­ence vnto vs: but also taketh away our heart of Stone, & giueth vs his owne heart of Flesh vnto vs; putteth off our Old man, and cloatheth vs with his New one, and strippeth vs of our inward corruption, and maketh vs pertakers of his owne Nature: and so indeed, of the Sonnes of Men, ma­keth vs the Sonnes of God, and Brethren vnto him. Wherefore wee are sayd to be Predestinated by Iesus Christ,Ephes. 1.4.5. Ioh. 8.6. That wee should be holy, and without blame befo e him. And hence is this saying of our Sauiour, That which is borne of the Spirit, is Spirit.

[Page]6. From this roote springeth the sixth Branch of our Election, which is, The loue of Righteousnesse, and hatred of Sinne: For in Regeneration, there is, To [...]m [...]rs a quo, et termanus a [...] q [...]m, An auersion from sinne, and a conuersion to God: the morti­fication of the old [...]am, and the viuifica­tion of the New: the alteration of affecti­ons of Nature corrupted, into the affecti­ons of Diuine nature, by the Holy ghost sanctified: which is noted in their Walke, of which the Apostle speaketh,Rom. 8 1. which is, N [...] a [...]ter the flesh, but after the spirit: And in the distaste, their Stomackes take of carna­lities, [...]. They sa [...]ur not the th [...] of the Flesh, but of the spirit. Now the first affectes of the Flesh, are Loue of sinne, which is the C [...]ncupis­cence of the fl sh: and so on the contrarie side, The hatred of Righteousnesse, 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 loued Righteousnesse, and hated [...]quitie, is not improperly vnder­stood of all that are the members of Christ; wherefore Dauid, who beareth the person of all the Elect, and expresseth their dispo­sition, [...] 3. saith of himselfe; J haue [...]oued thy Law. Thy L [...] [...] within my heart. [...] J hate all these that are workers of iniquitie. J will not sit among the Wicked. Such affections S. Paul deliuereth vs. J delight in the Law of God concerning the [Page] Inner man, that is,Rom. 7.23. as I haue an inward and a better birth.

7. Now these two Affections, the first fruites of Regeneration, beget the seuenth Effect, A [...] endea [...]our to doe Good workes; that is, to forsake Sinne, and to fulfill the Law. For hee that hateth any thing from his heart, hee shunneth and auoydeth it all that he may. And so of the other side, hee that inwardly loueth a thing, hee pursueth it with the hottest contention that can be. This distinctiō of theirs in these two oppo­site cōditions, the Apostle thus speaketh of: He that doth righteousnes, is righteous, 1. Ioh 3.7. as he is righteous. Hee that committeth sinne, is of the Devill: For the Deuill sinneth from the beginning. Now Christ came into the World, to dis­solue the workes of the Deuill in the Elect; But in the Reprobate, he suffereth them to remaine still as they are; because he was neuer stated in them, they were not giuen him of his Father, to be purged, regenera­ted, saued. Wherefore Christ being preor­dinated to performe all these workes, and no good thing is done in vs, which was not in Christ prepared for vs from all eternitie: it is more then manifest that our sollicitude of good works, is the effect of our Election. This the Apostle sheweth plainely, where he sayth;E [...]li [...] 2.1 [...]. Wee are cre [...]ted in Christ Iesus vnto go [...] [...], which God hath ordained that wee [Page] should walke in them. This duetie as more then necessarie, is commended and com­maunded vs by Saint P [...]ter, 2. Pet. 1.10. in this pre­cept hee prescribeth vs, Giue diligence to make your Calling and Election sure; that is, by Good workes: as many coppies haue it. For to whom should we make it sure? Not to God: for it was sure to him before all worldes; but to our selues, and neigh­bours.

8. Now because while we seeke the glo­rie of God, and are carefull of Good works, and we refuse to fashion our selues accor­ding to this world in the lustes and sinnes thereof, the Flesh, the World and the De­uill, combine and hange togeather like the Skales of Leuiathan, and display their Ban­ners of Hostilitie against vs: whereby through the malice that is in their heartes, and the might that is in their handes, they often get the vpper hand of vs; or if they winne vs not, at the least they wearie vs: and therefore are inforced to flee vnto God as to our Citie of refuge. Heere com­meth in the eight effect of Predestination; Jnuocation on the name of God, that by his right hand, and holy arme, wee may haue the victorie. For this is the propertie of the Spirit which the Elect haue, to pro­uoke them to pray: [...]. [...].16. Wee know not how to pray: but the spirit it selfe maketh request for vs with [Page] sighes which cannot be expressed. Gal 4.6. And because wee are Sonnes, God hath sent foorth the Spirit of his Sonne into your heartes, which cryeth Abba, Psal. 50.15. Father. It is the will of God wee should Call vpon him in the time of trouble, and he promi­seth to heare vs.

9. From these premisses, proceedeth the ninth propertie of Predestination, which is, Pe [...]ence, and perpetuall compunction for our dayly and deadly sinnes; an vn­wearisome wish of proceeding in Pietie: so as in this respect onely, wee desire our dissolution, to be with Christ; that the end of our life, might make an end of the life of sinne. That this is incident to all the Elect, the Apostle thus speaking in the name of all the Elect, vnto vs, thus witnesseth: O wretched man that J am, Rom. 7.24. Phil. 1.23. who shall deliuer mee from the body of this death? As in this wish that else where he maketh: I desire to be dis­solued, and to be with Christ.

10. This nynth, is the breeder of this tenth effect, which is a seruent affection to Christs second comming, to set an ende to our sorrowes and sinnes, and to perfect and consummate his Kingdome: That this is the Godly minde of the Elect, Saint [...] a l teacheth vs, where hee telleth vs of them:2. Tim. 4.8. That they loue his glorious comming. This is the Res [...]r [...]bilis Eccho, that Saint John giueth,Apo. 22.17 20. answere the voice of the Bride-groome, [Page] and Spouse,Mat. 6.10. Euen so come Lord Jesus. It is the poynt of Prayer Christ teacheth vs, in his prescribed coppie of Prayer:Psal. 50.15. Thy King­dome come.

11. Now because such as pray thus vnto God, are also heard according to his word of promise vnto them:Rom. 5.3. Thou shalt call vpon me in the time of trouble, and I will heare thee. Hence is it manifest, that the eleuenth ef­fect of predestination, is our Comfort, and Ioy that wee haue in tribulations; thus de­scribed by Saint Paul, Rom. 8.28. Wee reioyce in tribu­lations: Knowing that tribulation bringeth forth patience. And so a recouerie of our selues, 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 yeeld some­times in the playne field, in their Spirituall skirmish, yet because by and by they haue helpe from Heauen of Christ, they arise with great Spirits, and they runne the Bat­tle against Sinne, and Sathan, and all the vnited troopes of Temptations, of Hostile affections; continuing the Warres, till they haue wonne the Fielde, as certaine in themselues of the Conquest, and the Crowne.

12. This certaintie is the twelfe testi­monie of our predestination to all felicitie, common to all the companie of the Elect: this is the consequent and conclusion of [Page] the Apostle What shall wee say to these things? Math. 24.24. Jf God be on our side, who can be against vs? And hence is it, that the Lord Iesus giueth vs this comfort; that not by the comming of Antichrist himselfe, and all his illusions, the Elect can be illuded.

13. Now from hence breaketh out the last benefite of God, & effect of our Electi­on, that is, Perseuerance in the Fayth, and con­fession of Christ, consorted with a minde to an holy life, and a desire to set out Gods glorie. This gift goeth in common among all the Elect, according to promise in Pro­phecie by Jeremie, I will giue my feare into theyr heartes, that they depart not from mee.

But now if the testimonie of Gods spirit hath not such strength and vertue in the Elect, as to secure them in this case; then may they iudge of their Election, by that other effect of the Holy ghost in our Spi­rites, namely, Sanctification; as wee vse to iudge by Heate, that there is Fire, when we can not see the Flame it selfe.

Our Spirit performeth testimonie two wayes to our certaine Election. 1. By in­ward Tokens in it selfe. 2. By outward Fruites. The inward Tokens are of two sortes. 1. Such as respect our Sinnes. 2. Such as respect the Mercie of God in Christ. The first are in respect of sinnes past, present, or to come. The signe in the [Page] Spirit which concerneth sinnes past, is godly sorrow; which is a pricking in the heart, caused by an inward feeling of Gods wrath, and of damnation that ensueth, dis­cerned and distinguished from a secular sorrow, by these symptomes and signes. 1. A care to leaue our sinnes. 2. An accu­sation that we take out with our selues a­gainst them. 3. A griefe and vexation that we are in for them. 4. A feare of our future relapse into them. 5. A desire of Gods strength & assistance against thē 6 Zeale to all seruices of pietie, contrarie to all our former iniquities. 7. A godly reuenge we take of our bodies, in subduing them to the spirit: This sorrow is in some more, in some lesse; God out of his wisedome laying out to euery one his portion, best fitting with his condition, and sufficient to saluation, in the least proportion; as a Pinne or Needle serueth sometimes to let out the corrupti­on of a running soare, aswell as a Knife and Launcer.

2. The Token which is in regard of sinnes present is the combate betweene the Flesh and the Spirit, proper to them that are regenerate, who are partly Flesh and partly Spirit. Betweene these two enemies, there is no equalitie, but the Flesh some­times in mea [...]ure exceedeth the Spirit. The Flesh resembling vast Goliah, and the Spirit [Page] litle Dauid. I compare the Spirit to litle Dauid, because the measure is but litle that we haue in this life:Rom. 8.23. For heere wee receiue but the First fruites of the Spirit. Wee may not looke for the fulnesse thereof before the life to come yet the efficacie and power of the Spirit is so great, as it may ordinarily preuaile against the Flesh▪ For the Flesh receiueth her deadly wound sodainely, in the very nicke and moment of our conuer­sion, and euer after languisheth and pineth away; and therefore it fighteth but as a maymed Souldier: and the Spirit is conti­nually strengthned and confirmed by the Spirit of God. And it is a [...]il and Iouial, and the vertue thereof is like Muske, one graine whereof is more fragrant and redo­lent, then many ounces of other Spices and Confections.

3. The Token that respect sinne to come▪ is a care to preuent it: Saint John ma­keth this marke of Gods Children, where he sayeth, He that is borne of God, sinneth not; 1. Ioh. 5.18. b [...]t keepeth himselfe, that the wicked one touch him not. And this care extendeth it selfe, not onely to the well disposing of the outward actions, but also to the good rule of the ve­rie thoughtes of the heart: For where the word of God worketh, there,2. Cor. 10.5. Euery thought is brought into captiuitie, to the obedience of Christ: And there, the Apostles direction [Page] is followed:Phil. 4.8. Whatsoeuer things are true, whatso­euer things are honest, &c. thinke on the e things.

2. The Tokens which concerne Gods mercie, are chiefely two. 1. When a Man feeles himselfe distressed with the Burthen of his Sinnes, or when he apprehendes the heauie displeasure of God in his Soule, for them: And further, feeleth the neede he hath of Christ and therewith, gaspeth for the recouerie of Gods fauour, in the mer­rits of Christ, and that aboue all other thinges in the world: To all such, are most cordiall promises made, which can haue re­ference to none but to the Elect, as where Christ sayeth: If any man th [...]st, let him come to me and d [...]inke: Ioh. 7.37. He that bel eueth in me, (as sayeth the Scriptures) out of his [...]elly shall flow Riuers of Water of life. As where the Spirit sayeth: I will giue to h [...]m wh [...] is a thirst, of the Well of the Water of [...]e freely. Reuel. 21.6. Now if hee that thirsteth drinke of these Waters, marke what followeth: Wh [...]soeuer drinketh of the VVate [...] that I shall giue him, Ioh. 4.14. shall neuer b [...] more a thirst: But the VVater that I shall g [...]ue him, shall be, in time, a VVell of VVater springing vp vnto euerlasting life.

2. The second is a strange affection wrought in the heart by the Spirit of God, whereby a Man doth so rate the righteous­nesse of Christ, as all other thinges vnder the Roofe of Heauen, are deemed but as [Page] Doung in comparison thereof: This minde was Paul in, where hee sayeth: I account all thinges but Doung, to gaine Christ Iesus. Phil 3.8. And this affection, the Parable in the Ghospell poynteth at,Math. 13.44. vnder the similitude of the concealed Treasure, & the peereles Pearle for which the Euangelicall Merchant sold away his temporalles.

Now euery one saigneth himselfe to be of this affection, and that he more esteemeth a droppe of Christes blood, then all the Kingdomes of the world: when as the euent sheweth the contrarie, that this is but the smooth voyce of Jacob, they are spaw­ned of the rough and hairie generation of Esau; more greedie of his brother Iacobs red Broth, then of his Father Isackes Blessing: Of the brood of the old Jsraelites, that more regarded their rancker and grosser diets, their Onions, Garlicke, Leekes, and such pelfe, & the Flesh-pots of Aegipt; 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 Sauiour. Now to vnmaske such a disguised Hipocrite, there be two proper markes to discerne this af­fection from the false. 1. The first is his loue to a Christian, in that regard onely that hee is a Christian: for hee can not e­steeme of Christ as he ought, that doth not in like sort esteeme of Christes members. [Page] This is the Obseruation giuen vs by our Sauiour, where he sayth: He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward: Math. 10.41. and he that re­ceiueth a righteous man in the name of a righteous man, shall receiue the reward of a righteous man. And it is the signe S. John telleth vs of, where he sayth; Hereby wee know that we are translated from death to life, 1. Ioh. 3.14. because wee loue the Brethren: that is, such as are members, because they are so.

2. The second marke is, their loue to the second comming of Christ either particu­larly by death, or vniuersally by the latter Iudgement, to no other end, but to haue a full fruition of Christ, S. Paul maketh this a marke of our adoption, where he sayth; The Crowne of righteousnesse is laide vp for all them that loue the appearing of Christ.

1. Tim. 4.8.The outward Token of our Adoption, is our New Obedience, and conformitie to Gods Law in an holy conuersation, ex­pressed by Saint John, where he sayeth: Hereby we are sure that we know him, if we keepe his commandementes. Now we meane not such exact & absolute obedience,1. Ioh. 23. as the morall Law in the rigour thereof, looketh for at our handes; for then it should not be­token grace, but be the meanes of our dam­nation: [Page] But such obedience as in the fauou­rable acceptation of God, measuring a deede rather by the disposition of the doer, then by the perfection of it; goeth for cur­rant pay: Yet that we may not paye him Copper for good Coyne, this obedi­ence must be thus qualified. First, it must not come with paring Kniues to the Law of God, and cutte off and keepe such com­maundements as they please, and keepe a part behinde with A [...]amas, and S [...]phi [...]a, and diuide his worship, as the wrong Mother that pleaded before Salomo [...], would haue the Childe deuided: Hee will haue our obedience to them all, or else to none of them all.

Herod could heare John Baptist willingly, and did reforme many thinges by his meanes: And [...]udas had many good partes in him, as heereby appeareth, that he was content to leaue all, and to follow Christ, and preached the Ghospell of the King­dome in Jurie, aswell as the rest: Yet all this was to no purpose, for that the one would not obey the seuenth Commaunde­ment, in leauing his Brother Phi [...]ips Wife; and the other would not leaue his coue­tousnesse to dye for it. Entire and true o­bedience, doth stretch out it selfe to all the Commandementes, as Dauid sayth, I shall not be confounded, Psal. 119.6. when I haue respect to all thy [Page] Commandementes. Iam. 2.10. Saint James condemneth him as guiltie of all, that is guiltie of one: That is, our obedience to many Comman­dementes, is before God no obedience, but a flatte sinne, if wittingly and willingly we leaue any one vndone. Hee that doth re­pent himselfe of one sinne truely, doth re­pent of all: and hee tha [...] liue [...] but in one knowne sinne, without repentance, what­soeuer he pretend, indeed repentes of no sinne.

2. Secondly, this Obedience must dilate it selfe to the whole course of our life, after our conuersion and repentance: for we are not to iudge of a man by one or two good deedes; but by the carriage of himselfe in the whole course of his life. A man is, as his life is: They are not the slippes and salles that he hath by weaknesse of nature, that can preiudice his Election, so he renueth his repentance for his new trespasses, & dwel­leth not in sinne in a senselesse securitie.

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, Soule, and Spirit. Also, Obedience is the fruite of Loue; and Loue is from a pure Heart, a good Conscience, and Fayth vnfained.

Thus wee teach not that men must be­leeue the forgiuenesse of their sinnes, while [Page] they lie, and liue in them, for that were al­togeather to teach falsehood for trueth. Hee that beleeues the Pardon of his sinnes by true Fayth, hath the spirit of God in him, and a constant purpose not to sinne a­gainst God, If hee doe, it is against his minde; it is not hee that doth it, but the sinne that dwelleth in him, and his case standeth thus. He hath by his sinne giuen a blow to his Conscience, weakned his Fayth, bereaued himselfe of the Fauour of God as much as in him is, made himselfe guiltie of sinne, and worthy of damnation. And God for his part, accordingly turnes the wonted signes of his Fauour, into signes of Anger and Displeasure; and though it be pardoned in the purpose of God, yet is it not actually pardoned, till the partie re­pent.

Wherefore heere is Answere to this De­maunde, How a man may be assured of his Adoption, if he want the Testimonie from Heauen, which is the Spirit of God. For as Fire is knowne by two properties, of the heate, of the Flame: Wee may know it to be Fire still, by the verie heate, though it af­fordeth no Flame, So if a man hath not the Witnesse of Gods Spirit, by the Testimo­niall of our Spirit, our sanctification; wee haue certificate not obscure of our Electiō.

If it shall further grow into question, [Page] How it is that after all our curious Inqui­sition, we finde but few signes of Sanctifi­cation in our selues? In this case they must haue recourse to the least measure of Grace, which being but of the size of a Graine of Mustardseed, and but of the strength of a weake Infant, it is sufficient to engraffe them into Christ; and therefore they must not doubt of their Election because they find their Fayth feeble, and the effectes of the Holy ghost faint within them: which I speake not to the end to lead men into securitie, & that they should content them­selues with these small beginninges of Grace, but onely to shew how any may as­sure themselues that they are at the least, Ba [...]es in Christ; adding this withall, that they which haue no more but these small beginninges, must be carefull to increase them, Q [...]ta non progre [...]i est regredi, Not to goe forward, is to goe backward.

Lastly, and what if the Christian soule as yet hath not found this litle measure of Grace and hath no meanes in the world of assuraunce? Hee must not despaire, but perswade himselfe in this, that though hee wantes assuraunce now, yet hee may haue the same hereafter.

No man may peremptorily conclude, and set downe, that himselfe, or any other is a Reprobate: For Gods wayes are not as [Page] mans wayes, but h [...]e preferres such, often times as seeme greatest strangers and ali­antes vnto him vnto his Kingdome, when he casteth out those whom the world estee­med Children of the Kingdome. So sayth our Sauiour:M [...]th. 21.31. The [...]b [...]cans and Harlots goe before you. And the Parable telleth vs, how, Ma [...]y an one is called at the eleuenth houre, Math. 20.6. as it appeareth by the example of the remor­sed Theefe vpon the Crosse. But in the meane while be we perswaded, to heare the Word of God, and to receiue the Sacra­mentes: For by our care in comming to the Lords Vineyard, and conuersing about the Wine-presse, we shall finde that com­fortable Wine of Gods Grace, as shall serue to make glad the heart of man. When sick­nesse and death assaulteth vs, the very chosen of God must prepare themselues to temptations, the Deuill then bestirring himselfe all he may, and sitting our soules to the coursest branne, as curiously as euer L [...]an did ransacke Iacobs stuffe: And few there be that can iudge of these terrors of temp­tations, but such an one as can say, Quarum pars magnafi [...]. Now when men lay thus in darknesse and in the region and shadow of death, vnlesse God should from Heauen with a gracious aspect, looke vpon them in the face of his Annoynted, and streame downe vnto them in this life, some light­some [Page] beames of his loue in Christ, by the operation of his holy Spirit, it would be very hard with the best of them all.

Finally, as euery one of the Elect, in this life, is made certaine of his Election, ascer­tained thereof by the meanes aboue men­tioned: so a due time by God is determi­ned for the same, tearmed in holy Scrip­tures, [...]. Cor 6.2. Luk. 19.42. The Acceptable time: the day of Saluati­on: The time of our Ʋisitation: Before which time of our blessed Vocation, we neuer are perswaded, or once thinke of our Saluati­on: as wee see in the examples of Mathew, wholly betaking himselfe to his Toll-house: as in Paul, before his conuersion, when he was a Saul, and vexed the Congre­gation: and in many such.

Againe, many after the time of their Cal­ling, are not by and by made certaine of their Election: but to some sooner, to some later, is this Grace afforded.

A Christian soule often seeketh after this comfort in his Bedde by Prayers, and fin­deth it not; as the Spouse the Church did her Bridegroome in the 3. of the Canticles, In my Be [...]de by night, Cantic. [...]. [...]. J sought him that my soule I [...]nea; J sought him, but I found him not. Hee intreateth the counsaile and comfort of his friendes, and the helpe of their holy pray­ers;vers. [...]. and yet found him not: The complaint the Spouse maketh in the same place. Hee [Page] resorteth to the Godly Preachers of the word, and yet speedeth not:vers. 3. which was still the said Churches case.

Lastly, when all helpe and hepes fayled her, the Bridegrome came,vers. 4. Adiutor in oppor­tunita [...]bus, An helper in the needfull time of trouble: he came on his owne accord, as he hath so done to diuerse in the like case. 1. Then Fayth taketh vp as it were a new life, groweth into heart, & taketh hold on Christ. 2. Then hath the Soule very nigh societie, and coniunction with GOD.vers. 5. 3. Then commeth ioy in the Holy ghost, and peace of Conscience, as a sweete sleepe commeth on a wearisome body,vers. 6. and wa­tereth all the partes of the body with his refreshing deawe. 4. Then is the Heart lifted vp to Heauen with holy thoughtes,vers. 8.9.10. and Prayers, which mount vpward as Pil­lars of Smoake, pleasant as perfumed with Myrrhe and Incense. 5. Then is it raui­shed, and out of it selfe, in the muze and meditation of his glorious condition in the Heauenly kingdome. 6. Then it endea­uoreth to perswade others to consider of the Glorie of Christ, and of his Kingdome.vers. 11. 7. After all these,Chap. 4. vers. 1. to the cha. 15. Christ reuealeth to his Seruant, the happinesse of his estate in this life, and the other more plainely & openly then euer he did before;vers. 16. and giueth him a sight of such Graces and Benefites, as hee [Page] hath bestowed on him. 8. The Christian presenteth his Prayers to Christ, that hee would breath and blow vpon him with his Spirit, that so hee might bring foorth such fruites as he hath, of thankfulnesse to the Lord. Lastly, Christ yeeldeth to all we pray for, and giueth vs our heartes desire; and doth not denie vs the request of our lippes.

Now for th [...]se, and all other his Graces and Blessinges bestowed vpon vs; to him, with his blessed Sonne, and Holy spirit, three persons, one eternall and euerliuing GOD, be ascribed all Praise, Power, and Glorie, now and euer. Amen.