A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Now we come to the manner, how this may be assured. There are but two ways for a man to know it; Ascendendo in coelum, descendendo in seipsum: either by going up into heaven, or by going down into himself. In the one there is presumption and danger, in the other is security and peace. Have we recourse to Saint Paul for his direction? and see how he consents with Saint Peter: the spirit of God can best declare himself, Rom. 8.16. The spirit it self beareth witness with our spirit, that we are the Children of God. Here are two testimonies, not Gods spirit alone; there may be presumption: not our spirit alone; there may be illusion: both must [Greek or Hebrew], Contestari, witness together; concur to make up this certificate. There is some question what this testimony of the Spirit is. Some take it to be an Enthusiasm, or extraordinary revelation; but then were it rare, and to few. Some take it for the affection of the mind obedien to God, non ex timore; sed ex amore, not out of fear, but out of love, Origen. But our spirit alone can testify this, what need is there of Gods Spirit to it? Some refer it to the Imitation of God which makes ⟨p. 216⟩us like him.¹ But this testimony ariseth not from any act in our selves, but from the divine spirit. Others think that this inward testimony proceeds from our good works. Cùm spiritus noster per spiritum sanctum bona agit. But the testimony that riseth from the effects, is rather our conclusion, than the Holy Ghosts proposition. Some by this witness of the spirit understand Holy Doctrine, Theodor: and the truth of the catholic faith, Lyran. But the Apostle speaks not of any outward sign, but of an internal testimony. Therefore saith Chrysostome; Non vox charismatis praestiti, sed praestantis; non gratie donatae, sed donantis. The testimony comes not from the effect, but from the efficient; not of grace given, but of him that gives it.

Now we come to the manner, how this may be assured. There are but two wayes for a man to know it; Ascendendo in coelum, descendendo in seipsum: either by going up into heaven, or by going downe into himselfe. In the one there is presumption and danger, in the other is security and peace. Have we recourse to Saint Paul for his direction? and see how he consents with Saint Peter: the spirit of God can best declare himselfe,