ROM.
8.16
.
The
same
Spirit
beareth
witnesse
with
our
Spirit
,
that
we
are
the
children
of
God
.
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
,
which
searcheth
all
thinges
,
yea
the
deepe
thinges
of
God
.
2.
The
best
that
is
in
Earth
,
The
Spirit
of
man
,
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
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
,
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
,
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
,
Who
hath
Predestinated
vs
to
be
adopted
through
Jesus
Christ
in
himselfe
.
Next
,
to
be
made
actually
,
&
indeed
the
Child
of
God
through
Fayth
;
As
many
as
receiued
him
,
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
,
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
,
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
.
And
made
vs
Kinges
and
Priestes
,
euen
to
God
his
Father
.
4.
All
their
Afflictions
,
Wantes
,
Offences
,
are
but
probations
,
and
fatherly
Corrections
layde
vpon
them
for
their
good
;
as
it
is
written
,
We
know
that
all
thinges
worke
togeather
for
the
best
,
vnto
them
that
love
God
.
5.
They
haue
a
commaunding
&
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
and
ful
state
in
the
verie
thing
it selfe
;
world
,
life
,
death
,
thinges
present
,
thinges
to
come
,
euen
all
are
yours
:
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
.
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
:
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
;
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
,
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
,
Abraham
,
Izaac
,
Iacob
,
that
God
was
not
ashamed
to
be
called
their
God
:
No
lesse
honour
is
performed
to
vs
,
that
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
,
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
,
Corinthians
:
Prooue
your selues
,
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
:
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
,
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
vs
of
God
.
As
in
an
other
place
thus
:
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
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
:
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
,
shal
be
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
;
O
thou
of
litle
Fayth
,
wherefore
did
●est
thou
doubt
?
As
where
he
sayth
to
his
Disciples
;
If
yee
haue
Fayth
,
and
doubt
not
.
As
where
Saint
James
monisheth
thus
:
Let
him
aske
in
Fayth
,
and
wauer
not
.
The
Fayth
that
was
so
much
commended
in
Abraham
;
He
doubted
not
of
the
Promise
of
God
through
vnbeliefe
,
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
:
As
many
as
receiued
him
,
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
:
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
.
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
intention
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
,
if
we
keepe
his
Commaundementes
.
If
we
keepe
his
word
,
hereby
we
know
that
we
are
in
him
.
In
this
are
th●
children
of
God
knowne
,
and
the
children
of
the
Diuell
.
Thereby
we
know
that
we
are
of
the
trueth
,
and
shall
before
him
assure
our
heartes
.
Hereby
we
know
that
we
dwel
in
him
,
and
he
in
vs
,
because
he
hath
giuen
vs
of
his
spirit
.
These
thinges
haue
I
writen
vnto
you
,
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
with
what
facilitie
we
list
,
we
dissolue
and
doe
away
.
For
thus
S.
Iohn
directly
deliuereth
vs
the
drift
of
his
Epistle
:
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
,
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
;
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
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
bewrayeth
it
;
Though
I
were
perfect
,
yet
my
so●●
should
not
know
it
;
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
,
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
,
Man
knowes
not
whether
he
be
worthie
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
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
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
3.
Thirdly
,
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
person
,
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
,
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
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●
,
he
had
his
conuersation
in
the
worl●
:
And
hee
knew
this
by
himselfe
,
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
,
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
,
J
know
whom
J
haue
beleeued
.
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
,
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
,
Blessed
is
the
man
that
Feareth
alway
.
Worke
your
saluation
with
Feare
and
trembling
.
As
where
the
same
Apostle
sayth
,
Thou
standest
by
Fayth
,
be
not
high
minded
,
but
Feare
.
As
where
the
royall
Prophet
in
the
Ode
,
Serue
the
Lord
in
Feare
,
and
reioyce
in
trembling
.
Vpon
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
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
from
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
,
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
argument
of
such
as
are
truely
faythfull
,
it
is
false
The
Consequent
raysed
out
of
this
sentence
to
the
P●●iap●●ta
〈◊〉
,
Worke
your
situation
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
.
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
;
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
,
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
:
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
,
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
,
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
resolution
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
;
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
.
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
,
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
,
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
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
:
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
.
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
.
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
,
Loue
is
strong
as
death
,
Jealousie
is
cruell
as
the
Graue
:
The
Coales
thereof
are
fierie
Coales
,
and
a
vehement
flame
.
Much
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
Christ
sayth
:
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
:
as
though
God
did
beseech
you
through
vs
,
wee
pray
you
in
Christes
stead
,
that
yee
be
reconciled
to
God
.
●h
one
of
Grace
,
in
the
certaintie
of
fayth
boldly
,
that
we
may
receiue
Mercie
,
&
find
Grace
,
to
helpe
in
time
of
need
.
Cast
not
away
that
confidence
which
hath
great
recompence
of
reward
.
Our
Fayth
is
not
onely
in
Cognitio
a
,
but
in
Agnition
,
likewise
,
in
acknowledgement
,
as
well
as
in
knowledge
.
Inquisitiue
fellowes
,
like
Nichodemus
,
How
can
this
thing
be
?
or
as
the
Jewes
,
that
came
in
properly
with
their
spoake
,
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
.
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
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
;
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
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
them
.
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
;
Qui●●●s
est
.
Would
ye
know
why
wee
should
be
secure
?
Ambrose
telleth
you
that
you
haue
good
cause
so
to
be
,
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
〈◊〉
,
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
Thou
praesump●●
,
●ed
mo
erata
;
It
is
a
good
Presumption
,
but
moderate
.
Heare
further
what
Augustine
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
Antonius
Ma●●●●●us
The
same
Doctor
in
the
same
Councell
,
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
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
;
The
worke
of
righteousnes●e
shal
be
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
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
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
:
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
Sanctification
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
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
,
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
and
Earnest
of
Gods
Spirit
in
our
heartes
;
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
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
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
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
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
them
;
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
.
Presumption
is
lincked
with
Loosenesse
of
life
:
the
Spirit
worketh
vs
in
a
new
mould
,
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
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
,
consisteth
chiefely
in
the
certaine
reuealed
knowledge
of
our
attonement
with
the
Father
in
Christ
.
Hereof
speaketh
the
Prophet
Jsaiah
,
thus
:
By
his
knowledge
,
shall
my
righteous
Seruant
iustifie
in
my
.
Of
this
speaketh
our
Sauiour
where
he
sayth
;
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
mouth
deliuereth
of
the
same
nature
:
Wee
haue
receiued
not
the
Spirit
of
the
world
,
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
.
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
God
by
Fayth
,
regenerated
and
new
borne
by
the
Holy
ghost
,
&
ingrafted
into
Christ
.
So
the
Apostle
saith
;
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
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
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
not
in
all
thinges
,
which
are
written
in
this
Booke
.
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
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
communication
of
this
knowledge
&
light
vnto
vs
,
we
are
thereby
made
to
know
him
againe
.
Hereto
serueth
that
which
Christ
sayth
:
J
know
my
Sheepe
;
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
,
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
,
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
,
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
.
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
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
,
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
,
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
,
1.
That
we
are
Chosen
in
Christ
,
2.
That
hee
hath
Predestinated
vs
to
Adoption
,
&
filiation
;
but
wee
are
adopted
into
this
Son-ship
in
Christ
,
3.
4.
That
in
the
same
Christ
,
5.
Finally
,
that
all
thinges
in
him
,
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
,
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
,
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
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
,
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
Laodicea●
Behold
,
I
stand
at
the
doore
and
knocke
,
if
any
man
shall
heare
my
voyce
,
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
,
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
,
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
,
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
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
,
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
,
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
.
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
,
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
flesh
:
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
,
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
,
J
haue
loued
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
Inner
man
,
that
is
,
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
distinction
of
theirs
in
these
two
opposite
conditions
,
the
Apostle
thus
speaketh
of
:
He
that
doth
righteousnes
,
is
righteous
,
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
;
Wee
are
cre●ted
in
Christ
Iesus
vnto
go●●
〈◊〉
,
which
God
hath
ordained
that
wee
should
walke
in
them
.
This
duetie
as
more
then
necessarie
,
is
commended
and
commaunded
vs
by
Saint
P●ter
,
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
:
Wee
know
not
how
to
pray
:
but
the
spirit
it selfe
maketh
request
for
vs
with
sighes
which
cannot
be
expressed
.
And
because
wee
are
Sonnes
,
God
hath
sent
foorth
the
Spirit
of
his
Sonne
into
your
heartes
,
which
cryeth
Abba
,
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
,
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
:
That
they
loue
his
glorious
comming
.
This
is
the
Res●r●●bilis
Eccho
,
that
Saint
John
giueth
,
Euen
so
come
Lord
Jesus
.
It
is
the
poynt
of
Prayer
Christ
teacheth
vs
,
in
his
prescribed
coppie
of
Prayer
:
Thy
Kingdome
come
.
11.
Now
because
such
as
pray
thus
vnto
God
,
are
also
heard
according
to
his
word
of
promise
vnto
them
:
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
,
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
the
Apostle
What
shall
wee
say
to
these
things
?
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
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
them
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
litle
Dauid
.
I
compare
the
Spirit
to
litle
Dauid
,
because
the
measure
is
but
litle
that
we
haue
in
this
life
:
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
;
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
,
Euery
thought
is
brought
into
captiuitie
,
to
the
obedience
of
Christ
:
And
there
,
the
Apostles
direction
is
followed
:
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
:
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
.
Wh●soeuer
drinketh
of
the
Wate●
that
I
shall
giue
him
,
shall
neuer
b●
more
a
thirst
:
But
the
Water
that
I
shall
g●ue
him
,
shall
be
,
in
time
,
a
Well
of
Water
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
Doung
in
comparison
thereof
:
This
minde
was
Paul
in
,
where
hee
sayeth
:
I
account
all
thinges
but
Doung
,
to
gaine
Christ
Iesus
.
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
.
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
:
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
,
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
.
Hereby
we
are
sure
that
we
know
him
,
if
we
keepe
his
commandementes
.
Now
we
meane
not
such
exact
&
absolute
obedience
,
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
,
when
I
haue
respect
to
all
thy
Commandementes
.
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
falles
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
,
Thus
wee
teach
not
that
men
must
beleeue
the
forgiuenesse
of
their
sinnes
,
while
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
Election
.
If
it
shall
further
grow
into
question
,
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
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
:
The
●●b●cans
and
Harlots
goe
before
you
.
And
the
Parable
telleth
vs
,
how
,
Ma●y
an
one
is
called
at
the
eleuenth
houre
,
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
,
The
Acceptable
time
:
the
day
of
Saluation
:
The
time
of
our
Visitation
:
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
,
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
;
Lastly
,
when
all
helpe
and
hepes
fayled
her
,
the
Bridegrome
came
,
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
.
FINIS
.