DOUBTINGS DOWNFALL, First, PROVING THE COMMUNITY of the Saints assurance. Secondly, DISPROVING BELLARMINE'S and his fellows false allegations and frivolous exceptions against that Truth. BY EDWARD DALTON, Preacher of the Word, etc. Aug. Pessimae matris ignorantiae pessimaeitidem duae sunt filiae, scil: falfitas & dubietas. Nazian. de modest. in disput. in Creaturis primariae dona non aliquorum nostri sunt sedomnium, ut unius Creaturae communis est gratia: ita & in fide, quae saluant, non eorum tantum sunt qui magis possunt, sed & eorum qui volunt. Aug. l. de ovib. Ille apud Deum plus habet loci, qui plus attulit, non argenti, sed fidei. 2 PET. 1.1. To you which have obtained like precious faith with us, etc. JUDAS vers. 3. Beloved, when I gave all diligence to write unto you of the common salvation, etc. 1 PET. 1.9. Now the salvation of your souls is the end of your Faith. LONDON, Printed by B. A. 1624. TO THE RIGHT Honourable JOHN Earl of Annandale, Viscount of Annand, Baron of Lough-Mauban, etc. and one of the Gentlemen of his Majesty's Bedchamber. RIGHT HONOURABLE, IF that ground be truly judged barren, which, receiving seed, and partaking of the heaven's dew and the Sun's reflection, affords no fruit: then much more that man into the surrowes of whose distressed estate a religious hand casts the seed of compassion, and upon whose disconsolate heart a charitable mind sparkleth the rays of consolation may justly be deemed ingrateful, if he bury in oblivion such (especially if undeserned) favours. Ever since one beam of your Honour's bounty ministered comfort to my languishing spirits, I have desired, & desiring endeavoured, and endeavouring attempted to express my duty by presuming to present unto your Honour this little Plant, and to transplant it into your Honour's Vineyard: little it is, yet bears it fruit already, and such fruit, as (I hope) will yield contenting comfort and comfortable Content to each spiritual taste for the present, & leave the relish of assured expectation for the time to come. It strives to overtop the weeds of wants, wrongs, and woes which would weaken a Christians patience, to prevent the blasts of discontents and distrusts which would supplant a believers hope and confidence, and to frustrate the storms of doubting, and conjecture which would hinder the growth of faith & affurance. Pleaseth your Honour to vouchsafe one hand, and to water it with a few drops of your favourable approbation, it will thrive the better; and that, here, you may so flourish in God's Courts, that branches be never wanting to your stock, nor fruit to your branches, and that hereafter, root, stock, branches, and fruit may flourish in the Celestial and eternal Paradise, he shall pray, who resteth ever, Your Honours humbly devoted EDW. DALTON. To the Gentlemen of the Inns of Court, especially of the Temples. GENTLEMEN, THE meanest of you may claim so much, and the greatest of you is not disparaged by that lowest Title of Gentility. Without you, we must confess, not any in our Government (which the Lord in his Mercy grant long to flourish) continueth or recovereth a certainty in his Estate Temporal, as you do and will, I hope acknowledge, that you yourselves attain to, and find comfort in, that certainty of your future welfare by the Ministry, which as a Conduit pipe conuaies it to you from the Sacred Word, Es. 12.3. that Well of Salvation. The greater your care is for establishing others or yourselves in terrestrial endowments, the greater corasive it is to the Conscience, if it be not paralelld with an equal measure of study and endeavour to gather assurance of your own Celestial inheritance: & the more expense, wit, strength and time is employed about using the means to dispossess intruders upon others or our own right, the deeper is the heart wounded, if some expense, wit, strength & time be not set apart for the wresting out of the hands of the truth's adversaries those weapons whereby they gore the same & in gulf the Soul. What I have done to justify the point of the Community of the Saints assurance, and to remove an uncertain doubting of God's love in jesus Christ I refer (as myself also) to the censures and acceptations of you, among some of whom I have sometime lived, and whom I have found always both judicious and generous: Praying, that you may all be so frequent and expert in the Law of man, that you Day and Night meditate upon the Law of the Lord, Psal. 1.2. to your internal Peace here, and eternal Consolations for ever Ro. 10.4. Your Worsh: to Command in Christ who is the end of the Law, EDW. DALTON To the Reader desirous of Resolution. FOr thy sake (Christian Reader) have I compiled the evidence of thy present right to eternal happiness in a compendious manner: Neither multitude of Leaves, nor greatness of the Bowl, nor number of the Branches, but the goodness of the Fruit is that which commends the Tree. Of thy confident hope, which is the Anchor of thy Soul, Heb. 6.18, 19 and of the assurance of Faith which is thy Shield, Ephes. 9.16. the Romish Pirates, and Babilonish Fencers would deprive thee, and in their places intrude upon thee doubting and conjecture. In thy behalf I have entered the lists, and for thy better satisfaction & fuller persuasion through God's assistance, have wrested out of their hands the chiefest weapons which they have used to wound this Truth, and win the credit in this cause; so as I trust thy conscience (being good) will tell thee to thy comfort, that The Truth is great and hath prevalled, and that, thou mayst wrap thyself in the mantle of an humble assurance concerning the salvation of thy soul aswell (though not so much) as any of the Saints which ever were or shall be. This I wish thee, and for this commending thee to God and to the word of his grace, which is able to build further, and to give thee an inheritance among all them that are sanctified, Act. 20.32. I rest, Thine and the Church's devoted servant EDW. DALTON. To the seduced Reader. COnsideration of the uncertainty of thy case (seduced Reader) hath wakened Compassion, compassion hath called up Care, and care hath set on work my thoughts, head and hands according to the measure of my spiritual strength to attempt thy help and to recover that Hope which is unjustly (by those who pretend to be thy Ghostly Fathers) held from thee. Thou wilt not build thine house upon the sands, and shall thy holy confidence be a Castle in the Air? This cause have I brought to the Bar. Read the plead on either side: wilful ignorance is a double evil. Having read them censure indifferently: thou thyself wilt exclaim against a preiudicious & partial judge. Take heed of wounding thine own Conscience in slighting the Truth, for if thy Conscience accuse thee, God is greater, and as he can condemn thee, so he will clear it. Thus praying that thou mayst be turned to the true Shepherd and Bishop of thy Soul, 1. Pet. 2.25. thy Saviour, & have that hope which is sure and steadfast, Heb. 3.6, and never makes ashamed, Rom. 5.5. I rest Thine in any Christian duty to be commanded EDW, DALTON. The Contents. POpish Doctors of all have least reason to interpret the Text of a Conjectural persuasion, page 9 The Doctrine, is, To be assured of every grace simply necessary to salvation, is common to every Saint, not Paul's peculiar. page 10. And it is first proved from the Text, not withstanding Paul's Special Revelation pa. 13. Gift of discerning page 15. Secondly, Context from the manner of the Apostles arguing page 26. Mark whereat he aimeth, i. the Saints comfort page 28. Grounds of those comforts he here lays down p. 31. Thirdly, from the confession of the Adversaries, where 1. The Gospel aswell as the Law is particularly to be applied. p. 32. 2. To apply general propositions particularly is the practice of the Spirit. p. 34. the Adversaries themselues p. 36. 3. The truth of Conversion may be known p. 38. 4. What heart it is which is deceived p. 39 5. Wherein Peter was deceived, wherein he was not p. 43. 6. It is absurd to allege Paul's rageing against the Church, to prove a Saint may be deceived p. 43. 7. According to the measure of faith is the measure of the Saints assurance p. 44. And it is secondly applied, therefore 1. They are reproved, who would have all the Saints of God and members of Christ to doubt (and that out of duty) of their Salvation, of which to doubt Papists have of all men least cause, seeing (if we will believe themselves) they only are true believers, and are able to keep the Law p. 45. 2. To hold doubting necessary is dangerous, making Prayer fruitless p. 46. 3. It is no presumption to labour for assurance p. 48. 4. The means to obtain assurance p. 50. 5. Signs of true assurance p. 50. 6. Outward conditions should not puff up or exalt any Saint above his inferior brethren p. 51. 7. The meanest child of God may in what estate soever he be, by reason of his interest in this assurance be comforted p. 52. 8. How to be comforted in sins and sufferings by this assurance p. 52. DOUBTINGS DOUNFAL. ROMANS 8. vers. 38. For I am persuaded, that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come: 39 Nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. ALL the predictions of our blessed Saviour are infallible for their truth, and for their accomplishments have their periods: one among the rest seems to be verified in our days, Luk. 21.26. which is, That men should be at their wit's end, or their hearts should fail them for fear, and for looking after those things which are coming on the earth. Not that Christ would have them so, but that men would be so, carried away with longing for certainties in things, rather of this then a better life: whereas if a man in the testimony of a good Conscience be once persuaded that in Christ God's present love without interruption reflecteth on him, and future joys without intermission do expect him: Ps. 146.2. Though the earth be removed, and though the Mountains be carried into the midst of the Sea: yet he (because his heart is wholly taken up with the Lords Almighty power, possessed with the Almighty's merciful protection, and fully persuaded that the worst cross, Luk. 21.18. even the losing of his head shall not produce the perishing of an hair, Ro. 8.28. but all things shall turn to his good, though some through needless fears make Shipwreck of Faith and a good Conscience: 1 Tim. 1.19 other upon earthly hopes embrace this present World) he I say remaineth as constantly faithful in his outward profession, as he is holily resolved through an inward persuasion. But now the Apostle, partly seeing in the Romans in his time, partly foreseeing in all Saints in succeeding ages, that their holy persuasion should be opposed and their heavenly profession hindered upon the sound of that Alarm, which both present experience and future expectation caused to be made, entereth in this Chapter the lists, and gins a combat with his enemies of all sorts, sin, and sufferings (not ending many times till death hath put an end unto them) nay death itself (of all afflictions the worst which man can endure, and that only which he cannot resist) from the 1. verse to the 31. and lest any Saint should shrink from his holy faith, or any other be deterred from touching the very hems of that Religion which is so accompanied with afflictions and encountered with oppositions, he presents the soul victoriously triumphing from the 31. verse to the end of the Chapter, against all doubt-causing straits and heart-daunting strength: because it cannot possibly be destitute of any thing that is helpful; for how shall not he that spared not his own Son, but delivered him up for us all, with him also freely give us all things, verse 32. nor too much molested with any enemies that are hurtful, whether severed or united in their forces. Are they severed? It insults first over the malice of such as are spiritual, whether sin or Satan, and a guilty conscience through sin one or all, either accusing verse 33. Who shall lay any thing to the charge of God's Elect? It is God that justifieth; or condemning verse 34. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Secondly, over the mischief of such as are corporal, verse 35, 36, 37. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? as it is written, for thy sake we are killed, all the day long we are counted as sheep for the slaughter; nay in all these things we are more than conquerors, through him that loved us. Are they united? They shall prevail no otherwise, speed no better; for the Apostles conscience told him that God's love to his Saints is inseparable, and so inseparable, that Neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come; nor height, nor depth, nor any other creature shall be able (endeavour what it will, attempt what it can) to separate us (either him or them) from the love of God which is in Christ jesus our (his and their) Lord. A proposition it is of comfort propounded by our Apostle in such a manner we see, as manifests his assured and infallible persuasion, not only of his own, but of th' Saints then in Rome, and consequently of all Saints that either than were, or after should be upon the earth, their inseparability from the love of God in Christ. This persuasion was assured and infallible; for howsoever the word here used be sometime taken for a probability: yet other sometimes for a certain confidency and confident certainty as may be gathered by the Context and circumstances of the places where we find it. Now the Context is the only touchstone and rule to know the true interpretation of any word that is used diversely, and if this be not duly pondered, a man may, Toto errare Coelo, miss his mark, and lose his aim, as by sundry instances might be made apparent in words, which in diverse places of Scripture are taken in diverse senses, if any should, as none can, at least not any will, show themselves of so weak a judgement, so slight acquaintance with the Scripture, or so quarrelling & exceptious a disposition. Shall we then think that the Apostle aiming at the comfort of the Saints at Rome, and all other Saints, against all enemies whatsoever, insulting before over great and mighty enemies, and even modestly, yet truly and gravely boasting, that he and others were Conquerors, yea more than conquerors, as if the victory had been already gotten, would now finish his consolations with uncertainties and conjectures? What coustancy had this been in an Apostle? What comfort to any of God's people in their perplexities? should not he, if here in the closeing he be doubtful, have pulled down all that heavenly fabric and spiritual building of consolation (which before by his confidence displayed by the banners of the Lords turning all things to the good of those that love him) of conquering and victory, even in being killed, he had fairly raised and set up upon the pillars of sound arguments? either his former boasting was vain, or he now begun to bethink himself, in meeting on the sudden with some bitter assault, that he was mistaken, or else in this argument, he is more confident than he was. But surely, seeing he was aswell instructed in all truth, as strengthened in all trials from heaven, his triumphing was holy, and his glorying was sound grounded. And if he had been so unexpectedly assailed, with such fury as to enforce him to recall himself, and repent his former affiance, without doubt it would have clearly appeared in the face of his style here, aswell as elsewhere, in that every where (as the least Conversant in his Epistles may perceive) his special care is, ever to prevent what may be objected or misconceived: because than we see no change in his countenance, nor alteration in his words, we cannot believe he either had any such cause of fear or occasion to distrust he was before in error: or if that will not be yielded, yet without all contradiction, the brunt was quickly over, and the assault did not surprise him, or was so fare from the enfeebling of his faith, hindering of his hope, and daunting of his resolved heart, that he is not only a man still of the same mind he was before, but as David upon his good success against the Lion and the Bear durst adventure to encounter with them, 1 Sam 17.34, 37. from whom all fled: So the Apostle having well perceived the greatest violence of an adverse, both might and malice, and to his comfort knowing now, that being covered with the shield of the Lords protection and sufficiently armed with the love of God unto him in Christ, neither earthly nor hellish power were able, to his eternal hurt, to prenaile against him, taketh a never to be daunted courage to him, and enters the lists a fresh as a champion standing against all comers, and ready upon the hazard of his soul to buckle with whomsoever or whatsoever shall call in question either the certainty of a Saints standing or of the love of God in Christ unto him: for least he should omit any enemy or opposite, he challengeth every creature, so fare is he in his confidence from a doubtful conjecture. Popish Doctors of all have least reason to interpret this Text of a conjectural persuasion. Of which they (Rome's Rabbins) of all other have the least reason, and less Religion, to conceive this place, seeing it pleaseth them sometimes to tell us that the Apostle had this persuasion by special Revelation: for such things as the Lord revealeth in a special manner are never false, but always so certain, Act. 1610. & 18.9, 10. 11. & 27.23, 24, 25. 34. that a man may safely without any loss or preindice build upon them; yea and hazard the salvation both of body and soul about the truth and infallibilite of them. His persuasion then was assured, confident, & certain, & not concerning the inseparability of the love of God in Christ towards himself only, but towards the S 'tis at Rome also: for with himself, he includes them, shall be able (saith he) to separate, not me, but us, equally interresting them with himself in the certainty of God's favour. Now whatsoever in this kind the Saints then at Rome might challenge, all & every of the Saints to the World's end, may as justly (every man in his proportion and measure) claim, else why was this reserved in the Church, and propounded to every member of it, as of as necessary use as any other part or portion of sacred Writ? In that then the persuasion of the Apostle is certain and infallible, & yet (as the Sun by the beams) is not bounded in the Sphere of that heart where it abideth but reflexeth indifferently upon the Saints at Rome, and interresteth all the members of Christ, To be assured of every grace simply necessary to salvation, is common to all gods Saints, not proper to any, no, not Paul's peculiar. Proved. we may safely collect and conclude, that, To be assured of every Grace simply necessary to salvation, is common to all God's Saints, not proper to any, no, not Paul's peculiar: for if every Saint may be assured of one, then of every, grace simply necessary to salvation: but every Saint may be assured of his own inseparability from the love of God in Christ; and therefore it followeth, as necessarily as the Sun is accompanied with light, that every Saint may be assured of every grace simply necessary to salvation. Now because this truth is obscured, and this Angelical persuasion is held by some to be Satanical presumption, it will be no less profitable than necessary to drive away all the mists of error and misdoubting by drawing the curtain from before that light which 1. the Text. 2. the Context. 3. The confession of the Adversaries give unto this conclusion. From the Text we may draw two arguments. 1. From the Text. Of what grace soever simply necessary to salvation, the Apostle Paul as concerning himself, is assuredly persuaded, of the same grace, may every Saint or regenerate Christian, as concerning himself be assuredly persuaded also: But the Apostle Paul is assuredly persuaded of his own inseparability from the love of God in Christ, and consequently of every grace simply necessary to salvation: therefore, so may every regenerate Christian. 2. By what grace soever simply necessary to salvation, the Apostle Paul is assuredly persuaded belongs to, or is in, others: they may be assuredly persuaded, the same grace belongs to, and is in themselves: But the Apostle Paul is assuredly persuaded, that, inseparability from the love of God in Christ belongs to the Saints at Rome: therefore the Saints at Rome may be assuredly persuaded, that inseparability from the love of God in Christ belongs to them: and if they, then of the same, may all other Saints wheresoever for themselves be persuaded also? Either of which two inferences, though they be as true as the Sky is clear in the brightest day, yet a double exception, in seeming just, will at the first glance, cast a cloud upon either of them, if not removed. The first is thus framed: It followeth not, Because the Apostle was persuaded of his, therefore others may be persuaded of their, inseparability. Notwithstanding his 1. special Revelation. Their reason is; He had that means which they want, namely, special revelation. But that cloud is dispersed if one only beam of the truth reflex upon it, for the ground of this exception fails them being the 2. Cor. 12.4. for no other place will yield them so much as any colour of the like advantage, where the Apostle coming to speak of his visions and revelations affirmeth of himself, that, He was rapt up into the third heaven, and into Paradise, when and where they imagine he had this and other things, concerning himself and other Saints revealed to him, but how justly they say it, let the place itself speak, which affirmeth that he heard words not lawful and not possible to be uttered: but this his own persuasion and assurance he here uttereth, which if it had been impossible, he could not if unlawful he would not have uttered; and therefore not then in special manner revealed, if not then, I cannot believe at all, because the word of God doth not reveal it. But be it supposed (we may suppose light to be darkness, truth to be error) that he had it revealed; let them tell me the cause why he sets down, this special Revelation, neither here nor elsewhere as a ground of his assurance or as the foundation of his comforts, but only such as are common with him to every Christian, and serve for the comfort and persuading any of the Saints of their inseparability from the love of God in Christ: will they say it was his modesty? why, that cannot be, because Apostolic fidelity is, never severed from, ever joined with, Apostolic modesty, which appears in this, that where he so speaks of himself, he either implieth or expresseth a reason of his so speaking: But he that hath as many eyes as Argus, or is as deep sighted as Lynceus, can espy no such reason here either expressed or to be collected. Surely then this must be the reason, seeing no better, no fit can be given, that he conceals that ground of assured comfort which is proper, and urgeth those that are common, lest he should cast a scruple into the minds of them (whom he would comfort) and make them not dare to apply that to themselves, which did seem to be his peculiar, and so deprive them of that consolation, wherewith he did intend to fortify them against all assaults and oppositions; and thus, this their exception yields them loss for gain, and confirms what before I affirmed, namely, whereof the Apostle for himself was persuaded, every Roman Saint & consequently every regenerate Christian for himself may be persuaded also. The second exception is thus produced. 2. Gift of discerning The Apostle had the gift of discerning, of which he speaketh 1. Cor. 12.10. and affirmeth that to some it was given; if to any, then to the Apostles; if to any of the Apostles, then to the Apostle Paul; 2 Cor. 12.11. for in nothing was he inferior to the rest of the Apostles: therefore he might know that of the Romans, which they could not know of themselves. But this cloud with another of the truth's rays is dissolved into air: for though we will yield unto the Apostle, the preeminence for the measure by reason of that gift, yet we affirm for the truth of the matter, that they, aswell as he, might be assuredly persuaded that, inseparability from the love of God in Christ did belong even unto them. For what is true of the Saints at Corinth in this regard, is true also of the Saints at Rome, and what may be said of the one, may be likewise affirmed of the other, and of all other Saints. But the Apostle affirmeth, 1 Cor. 12.27.6.19.3.16.6.11. that every one of them is a member of Christ in his particular, that the Holy Ghost is, yea dwelleth, in them, that they were washed, sanctified, and justified, and consequently had faith, that they were Christ's, 3.23. and consequently had him in them. Would he have said thus if it had not been so? or was it so? did he say it? and shall we not think he was assured of it? How will this stand with their exception, his gift of Discerning? How doth it agree with the gravity, and wisdom, integrity, and sincere dealing of an Apostle? 2 Cor. 7.14. How else could he speak all things to them in truth, as he affirmeth he did? It must needs then be granted, that seeing he said it, he certainly knew they were so qualified: and yet notwithstanding this his knowledge and persuasion concerning them, he presseth upon them, a fearching and diveing into their own selves, their own souls, for the finding and sensible selfe-perceiving of those graces wherewith he knew they were endued. Now if they could not have found nor been assured of them in themselves, I would know the reason, why for this he doth so earnestly press them in diverse places, whether they knew their bodies were the members of Christ? 1 Cor. 6.15.19. If the Spirit of God was dwelling in them, 3.16. 2 Cor. 13.5. whether they were in the faith and Christ Jesus were in them? yea with such a phrase as doth more than imply, for it affirms, nay, even assures a necessity; for he tells them if they knew not this they were reprobates. If they could not themselves have seen and certainly known these graces in them, these privileges to belong unto them, than these pressing Interrogations had been either very superfluous (which to say casts upon the Spirit of wisdom, the Author of them, an imputation of indiscretion) or very dangerous, used rather to enforce despair, then infer comfort, or add encouragement, which is blasphemous, seeing it accuseth the Lord as guilty of dissimulation, as though he colourably pretended sure comfort, when he purposely intended assured distractions. My demand then admits no other answer then this, that the reason of his earnest urging of them, was, to stir them up to a diligent examination of themselves as he himself declareth, that thereby they might have experionce of these graces in themselves, which he testified, and testifying persuaded them they had: otherwise he would never have gone about to persuade them, to whom he wished salvation, that the want of personal knowledge of these graces in them, and privileges belonging to them, was a sign of their reprobation. 2 Cor. 13.5. But lest we be thought altogether to rove in another field, and range among a strange people (though indeed and truth the condition of all the Saints in regard of the substance and matter of all special and spiritual graces be alike) let us see if we can aim so right, and keep home so well as to clear this truth by any passage (besides this Text) between the Apostle and these Romans concerning whom, he was here so well persuaded. Surely there is one among others that adds strength to this assertion, that notwithstanding both special revelation, and the gift of discerning every Regenerate Roman might be assured of that grace in himself, and of that privilege belonging to him, whereof the Apostle was assuredly persuaded in respect of him; and it is this. The Apostle gives God thankes that they (to wit which, Rom. 6.17. among the Romans or elsewhere were effectually called, Rom. 1.6. for till then, not any other are truly capable of any grace simply necessary to salvation) were, that is, 22. some times, not now, the servants of sin, that they were free from sin, and become the servants of God, 16. and so free from death, 23. and interested in eternal life, With what face could he have come before the Lord (though with praise in his mouth) who is the judge of all, who knows the very hearts and reines, and whom hell and destruction are before, Pro. 15.11. and therefore much more the hearts of the children of men, as Solomon truly argueth, if either he had doubted, or had not been upon good grounds persuaded of, aswell their freedom from death, as the end of their holiness, eternal life? yet even in that sixth Chapter, he is ever and anon calling upon the Romans, the best among them, in that manner, and with such a Phrase, Tone and Accent, as not only imply a desire he had to excite and stir them up to a clear and distinct knowledge of these things which were in them and did belong unto them, but also a sharp accusation for their, ignorance of them in themselves, and not discerning their good estates in which he knew they were, and for which he poured forth the sacrifice of thanksgiving to the Lord; for in the 3. v. of the 6. Chapter, his words are these, Know ye not that so many of us (including them with himself) as were baptised into Jesus Christ, were baptised into his death? In the 16. v. these, Know ye not that to whom you yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness? The best we can make of his thus Catechising them, and the least we can gather from these cutting questions, is an earnest calling upon them to have in themselves experience of the benefits of Christ's death and resurrection, which through the whole Chapter are to die unto sin, and to live unto righteousness, and the end of all eternal life, which he knew did belong unto them, so as of whatsoever grace the Apostle is assured to be in, or to appertain unto, another; of the same may that other be assuredly persuaded is in, or appertains unto, himself. For whether they be Saints at Corinth or Rome or wheresoever concerning whom the Apostle is well persuaded, he grounds that his good persuasion always, not upon either special Revelation or his gift of discerning, but upon such signs as they themselves might see, and upon such tokens as they themselves might know and well perceive in themselves: for how knew he that the Romans were, before time, not then when he writ unto them, the servants of sin, that is, had yielded themselves once wholly to the commanding power of sin, but now had cast off his yoke? He himself can best acquaint us with the means whereby he attained to that knowledge concerning them: let us ask him, our question shall not be so ready as his resolution, for in the very next words, he discovereth them, Ro. 6. vers. 17. to be, their obeying of the truth; ye have, saith he, obeyed from the very heart that form of doctrine which was delivered unto you, as if he had said, would you understand what moved me to give thankes to God for your present estate, and how I know you are freemen in respect of sins bondage; I will tell you, thus it is, I saw and see and rejoice at it, that you with all the powers of your souls have yielded obedience to that truth which hath been taught you. How knew he that the fruit they should reap was the fruit of holiness, vers. 22. and that the end they should attain to was eternal life? Then himself none is better able to reveal upon what grounds he was moved to hope so well for their future happiness; and before we demand he answers, there were certain marks (Gods good tokens) upon them which they might as well, if not better than he, perceive in themselves, and they were these, that they were made free from sin, vers. 22: the yoke and burden whereof any Saint too much feels, after he by his corruption is subjected to it, and to his hearts joy well discerns, when by the Lord's mercy in his Saviour's merits he is eased of it, and then, vers. 22. that they were become the servants of God, that is, with all submissive reverence, and renerent diligence did resign themselves over unto God in mind, and soul, and spirit, and the whole man to do his will, of which change, no child of God can be less ignorant, then usually is a servant of his own removing from a tedious painful, and no way contenting, to a joyful, easy, and every way peace-bringing, service, seeing the serving of sin and Satan is bondage, and the service of the Lord is perfect freedom. As for the Corinthian Saints, 1 Cor. 3.16. He did in a manner chide them, because they took no better notice that they were the Temple of God, and that the spirit of God dwelled in them: and had he any reason for it? God and his Spirit are invisible, how then can mortal eyes discover their habitation. Though we do not see the King, yet we can tell where the Court is, by the Writs that proceed from him, and the Retinue that belong unto him. They could not but feel the impression of the Spirit sealing upon their hearts, the eternal peace of their consciences, the never expiring patents of Celestial promises in Christ, neither could they be ignorant of God and his Spirits presence within them, seeing he could discern that a spiritual sanctity & godly graces did without adorn them. 17. Again, It was an excellent privilege to be in the faith, 2 Cor. ●3. 5. but an unparallelled preeminence to have Christ in them, and a blessing which in the end bringeth happiness without compare, to be free from the state of reprobation. In all these regards he had affirmed them in their measure to be happy, and withal these prerogatives to be honoured with himself: 2 Cor 1.20, 22. for (aswell as he) they were by God established in Christ, anointed, sealed, and received the earnest of the Spirit in their hearts. Neither was this a bare affirmation, but an assured persuasion concerning them; 2 Cor. 1.7. for it was accompanied with such an hope of them for the time to come (hope is not of things seen) which was not fleeting but firm, Rom. 8.24, 25. it had not a sandy but sound foundation, & what was that? could they also see it, to build their own assured persuasion and steadfast hope upon it? See it? clearey see it, palpably perceive it, and sensibly feel it. First, 2 Cor. 1.5, 7. & 13.5. their partaking of the sufferings of Christ, & then Christ's powerfulness in them. Such marks as are not only to be discerned, to be, where they be (for who can suffer and not know it, Mat. 3.11. Luk. 24.4. or have a fire in his breast and not perceive the heat of it?) burr common to all the Saints, to all the members of Christ, and to all that look to enter into the Kingdom of heaven, for they that believe not in him will be so fare from suffering for him, that they will not so much as once take to heart either his or his Saints sufferings, and if Christ shall not be mighty in them, they will not endure sufferings of any kind for him. Thus from the Text the double collection (that every regenerate Christian may be assured of whatsoever grace for himself, whereof the Apostle is persuaded for himself, or in the behalf of any other, notwithstanding either special Revelation, or his gift of discerning) remaineth undeniable. No less, The Context proveth assurance to be common from. but rather more transparent light will the Context give to this truth, That to be assured of inseparability from the love of God in Christ, and so of all other graces simply necessary to salvation is not proper to the Apostle nor any Saint, but common to every one of the S 'tis, as appeareth by, 1. the Manner. 2. the Mark. 3. the ground of Paul's arguing in this Chap. For the 1. 1. The manner of the Apostles arguing. the Manner. It is necessarily granted, that Freedom from condemnation. To be the child of God, Salvation, Intercession of the holy Ghost, and of Jesus Christ. To have all things work together for the best, Victory in Tribulations, and the like. inseparability from the love of Christ and God in Christ, are things simply necessary. Now the Apostle using these as arguments of comfort, he doth not appropriate them, nor any one of them to himself, but applieth them, to himself indeed, for he is included, yet, so as the rest of the faithful also may include themselves. This he would not, nay could not, have done without deluding of them, if they might only have seen the Comb, and might not have tasted of the Honey, but to delude them was as fare from his intention as it should be from our imagination, seeing he sought to approve himself in the consciences of all, which he could not have done though he had used never so great endeavour, nor truly have endeavoured, if he in these privileges mentioned, might only have challenged a property & the rest of the faithful could at all have claimed no interest. But he saith not; There is no condemnation to me but to them, be what they will be, so they be in Crrist Jesus, & walk not after the flesh but after the spirit. He saith not that he only is the child of God, but as many as are led by the spirit of God, they are the sons of God. He saith not he is, but we are saved by hope. He saith not all things work together for good to me, but to them that love God, to them who are called according to his purpose. He saith not, either the spirit or Christ makes intercession for me, but for us. He saith not, in all these things I am more than a Conqueror, but we are more than Conquerors through him that loved not me but us, He saith not who shall separate me but us from the love of Christ? nor, I am persuaded, that neither death nor life etc. shall be able to separate me but us from the love God etc. as freely interressing and fully investing the Regenerate Saints then in Rome and all others, who had or shall have the conditions which are added, in those privileges and graces, as he was fully and certainly persuaded they belonged to himself. For the second, 2. That at which the Apostle aimeth, i. the comforts of all the Sts. The mark or end where at the Apostle in this place aimeth, what is it? It is the comfort & consolation not of himself alone, but of every regenerate Roman, and consequently of every truly believing Christian which was then, is now, or hereafter shall be in Christ jesus, against all and singular enemies and opposites whatsoever which might any way lessen, or by any means cause them to leave their confidence in God's love through Christ, else he might better have concealed these comforts in the closet of his own breast than revealed them. And further to say these comforts here recorded either all or some of them do belong unto him alone, is erroneous: for to say, they all are his in peculiar, is to gainsay his purpose here, because the blessed Spirits purpose, and his own speech elsewhere, where he who was no changeling in his assertions affirmeth that Whatsoever things were written aforetime were written for our learning, Rom. 15.4. that we through patience and comfort of the Scriptures might have hope: which things (patience and comfort) by them (the Scriptures) are the Spirits aim, their (the Scriptures) end not only in the Apostles time, but to the world's end. Now how can we be armed with patience, sustained with comfort, & transported to the haven of happiness, with hope by this Scripture an only place of comfort, yea even of all places fullest of the spiritual Balm of Gilead if it wholly belongs to Paul? If it it wholly belongs to Paul how can it otherwise be thought, but that, he sought only himself & his own glory, neither the Saints then, nor us now? To affirm that some of them belonged to him, presupposeth this particular comfort laid down in this Text, the inseparability from the love of God in Christ, which is the greatest, and comprehends the rest, & therefore if any, than this; if this, how is not the Apostle (as was every one of the three friends of job) a miserable comforter of a distressed conscience? job. 13.4. & 16.2. & 2.12, 13. for as they cast dust upon their heads, and sat by him seven days and seven nights together sorrowful, yet at last failed in applying comfort: So he having animated a fainting soul, refreshed a wearied spirit, and suppled a wounded heart with sundry spiritual Cordials against the rigour of the law, the frailty of the flesh, the greatness and grievousness of afflictions a long time, should leave that soul so languishing, that spirit so weary, that heart so wounded in danger of the last enemy, and in doubt of none of the least mercies: for not one but every faithful soul perceiving it must, though it have foiled many adversaries, fail in the end wholly, and faint under the burden of one or other opposition, & not obtain the end of its hope and expectation, the love of God in Christ is plunged deep in the gulf of desperation; and so would Paul become the savour of life to none, the savour of death to all even those which are coheirs with him in Christ, which must not so much as once into our thoughts be admitted or in our minds conceited, much less with our mouths be uttered, seeing the holy Ghost affirms, 2 Cor. 2.15, 16. that he was the effectual savour of life to the Fathers chosen, and to the Sons redeemed. For the 3. 3. The ground of his comforts. thing considered in the Context, the Ground of Paul's arguing & of his comforts here laid down, are of two sorts, the one working, God's love & mercy, Christ's merits & efficacy; the other witnessing, God's spirit & our spirit, or a renewed conscience. Now all & every of these cannot but be affirmed, must necessarily be confessed, to be common to all, not only proper to any of the faithful: for to deny these, one or any of them to one or any believer, is to deny him, to be elected which proceeds from God's love, to be redeemed which is of Christ's merit, to be sanctified which is the work of the spirit, seeing therefore the ground, of this his inseparability from God's love in Christ, & of the other privileges is common, I conclude that, To be persuaded of, & assured in, these, is also common with the Apostle to every truly regenerated Christian. Thus the Text and Context clear our conclusion, Adversary's confession. but that wherein we may justly triumph, and which is not of the least force both to confound the persons & confute their opinions, is, their own Confession. For (say they) if there were either a word, Bellar. l. 3. the justof. c. 8. saying to every particular person, as our Saviour to the sick of the palsy, Son thy sins be forgiven thee: Math. 9.2. or we could certainly know the truth of our conversion, we might freely conclude & concluding assure ourselves, that we should never be separated from the love of God in Christ, but (which is all one) be saved, that our sins are pardoned, we are justified and shall be glorified: But there is (say the adversaries of this truth) no such particular promise revealed now, by name or in that manner to any particular Saint in or by the word: nor any such assurance of our conversion can be apprehended: therefore we cannot be assured either our sins are pardoned, or we never shall be severed from the love of God in Christ, or at last shall be saved. The first is frivolous, General propositions particularly to be applied. the second false. The first is frivolous: for let them tell me, is not the Gospel the same for comfort that the Law is for terror, to the soul? must the soul apprehend, and apprehending apply in particular to itself, the general precepts prohibitions and threatenings of the Law, and may it not in like manner apprehend and apply, The Gospel aswell as the 〈…〉. in particular to itself the general promises and privileges of the Gospel? how is the Lords mercy over all his works? is his hand of favour shorter than his hand of fury? Psal. 77.7, etc. Hath the Lord forgotten to be merciful, and doth he thus shut up his loving kindness in displeasure. Is his Mercy thus smothered by justice? and hath his justice got the start so far of Mercy? Must I swallow the poison, & may I not taste the Antidote? must I lay to my sore the Corafive only, & may I in no case apply the Plaster? Shall an heir into whose hands the entail of his Ancestors inheritance cometh, reading the evidence (knowing there is none other to debar him of it, though he cannot find his own name in particular, & his dead Ancestors being so tong-tied that they cannot speak) not conclude I am of the same lineage, and therefore this inheritance doth belong unto me? and may not every Saint and member of Christ in particular, knowing himself to be a spiritual heir of Abraham, Acts 3.25, 26. reading the Letters Patents of the King of Heaven, seeing the King's Seal, & having all committed to his own use, conclude that the benefit of this blelongs unto him, seeing his father could not cancel it, his Sovereign would not, neither can any pretend title to his prejudice? for though there be many, yet his interest is as good, though perhaps not so great, why should not he then apprehend it as his own right in particular? Be the words never so general he may safely infer the particular, for this is the practice of the holy Ghost, nay; and the adversaries themselves make the like conclusion. It is the practice of the blessed spirit sometime to apply a particular to a general use, To apply particularly general propofitions, is the practice of the Spirit. sometime casting that cover (which will serve a multitude) upon a few; and again healing the wounded heart of one with those plasters which had been applied unto many. The Apostle applieth & challengeth to himself & others the same which the Prophet David allegeth of himself, Seeing then, saith he, that we have the same spirit of faith, according as it is written, I believed, Ps. 116.10. 2 Cor. 4.13. Ios. 1.3, 4, 5, 6. & therefore have I spoken, we also believe & therefore speak; by the same reason whereby the Lord encouraged josuah in particular against all enemies, every member of Christ aswell one as another, all as any one, in his judgement, must be moved in all their wants to eschew covetousness, Heb. 13.5. and be content with such things as they have, because he, that is the Lord, hath said it, I will in no case fail thee, neither forsake thee, Ps. 56.4, 11.13. Heb. 13: 6. & seeing that kingly Prophet upon the persuasion, that the Lord was his helper, did not fear what man might do unto him, both he and other may not only account the Lord as their helper also, but upon that hope take heart against the fear of all wrongs. And is it not clear in that great question, how a man stands righteous in the sight of God, that he concludeth, Gal. 3.6. because Abraham in particular was justified by Faith, therefore all believers that either have been, are, or shall be justified; have been, are, and shall be justified by faith likewise? Ask the Apostle Peter why he persuaded every particular person (to whom he spoke) to repent and to be baptised (now every particular convert was to be baptised) in the name of jesus Christ, for the remissiou of sins, Acts 2.38, 39 and assured them they should receive the gift of the Holy Ghost? was it not this? because the promise was made to them & to their children and to all a fare off. Plainly insinuating that by how much more large the promise was, by so much more might every one of them in particular be bold, by observing the condition & suffering the seal to be fixed, to interest, & establish themselues, in the covenant. David in his perplexity almost despaired of the Lords goodness towards him, as appeareth in that he so earnestly expostulateth the case concerning Gods dealing with him, when he saith; Will the Lord absent himself for ever, Psal. 77.7, etc. & will he be no more entreated? is his mercy clean gone for ever, and is his promise come utterly to an end for ever more? hath God for gotten to be gracious, and will he shut up his loving kindness in displeasure? But why doth he correct his infirmity? because he forgot the years of the right hand of themost high: and how doth he recollect his spirits? by remembering the works of the Lord, & calling to mind his wonders of old time, even those (for them he mentioneth) which he had done for that whole multitude of his ancient people the Israelites when he delivered them from the thraldom of Egypt, applying to himself that power which was made apparent for, & that Mercy, which was manifested to, a great number, even a whole Nation, for his personal comfort. Now they themselves make the like conclusion: And even of the Aduerseries themselves. For demand of one of their Priests why this or that particular man or woman must believe and be persuaded his or her sins are pardoned upon the pronouncing of absolution, he will surely, otherwise he cannot answer, Christ hath left that power unto him. But demand again where finds he that power confirmed on him? He must answer Christ said unto Peter and the rest of the Disciples, Whosoever sins thou or ye remit, they are remitted. And now infers he from hence, that he may remit sins, & that he whom he absolues may be persuaded of the pardon of his sins seeing neither his nor the others name is there particularly expressed? He cannot but answer, it is because he is in the place of one of the Disciples, and what was said to Peter and the other Apostles is derived to him: doth not he now from a general infer a particular, or if they will from one particular, the Apostle Peter, interest another, the Pope? if this be lawful for them and not for us, let them produce their charter and privilege thus to conclude, or if it may be done in this case and not in any other, let them show their Proviso, or else we may safely hold, that, What the Holy Ghost in this kind useth and they practise, we may lawfully use the same, and they have no reason to except against it, namely, that from the general promises and comforts of the Gospel we may draw particular conclusions for the assuring and establishing of our hearts in any necessary saving grace. Truth of conversion may be known. Thus is the first frivolous. The second is as false: for if a Saint might not evidently perceive his own conversion to be true, I would know the reason why in the Scriptures we have the notes of repentance together with the proper effects of the same declared, if it be not this, that, every Christian looking in this glass which yields the fullest and truest resemblance of the heart might behold by due examination the comformity of his soul to the will of God, thereby to receive comfort & confidence in assurance of the pardon of his sins, future happiness, and at all time's inseparability from the love of God in Christ, and the like: for can the fire be certainly known by the heat, Math. 7.6. the tree by the fruit (in our Saviour's judgement not a doubtful and conjectural sign, but a sure and infallible note) and shall not a man by the effects manifestly see his faith unfeigned, his repentance sound? yes surely: for is true repentance a sorrow for sins past, a striving with sins present, a watching to prevent sins to come, an hearty desire, full purpose and constant endeavour to avoid evil and prosecute that which is good? and shall not a man know that he is endued with it? Is it possible that a man should grieve and not take notice of it, strive and not feel it, watch and not perceive it, desire and not discern it, purpose and not discover it, endeavour and not find it, and do all these hearty, fully and constantly, & not evidently know it? It is not possible. Besides every regenerate man hath a a new heart, a renewed spirit, which is a faithful witness, giving testimony not to God, for that it needs not, nor to others, for that it cannot, but to the man who hath it, for that it must, of the truth of those things, which it knows to be in him concerning Gods will, & his own eternal welfare; Pro. 14.5. seeing then a faithful witness will not lie, & the spirit of the penitent testifieth the truth of his repentance may not he be as firmly persuaded, as his heart faithfully witnesseth the sincerity of his conversion. But the heart of man, say they, jer. 17 9 What heart it is which is deceived. Is deceitful above measure, who can know it? It cannot be denied that the unregenerate heart (of which the Prophet's speech is to be conceived) is like a filthy puddle, at the bottom whereof through the thickness & impurity of the water, neither one thing nor other can distinctly, if at all, be seen: but the regenerate heart, which only is the harbour of true repentance, may fitly be compared to a clear fountain at whose bottom every thing as it is sand from mud, base from better metals, being cast into it, may be discerned: & howsoever the vessels which are in an house, are not in the night season through darkness by the eye distinguished; yet at the approach of either Sun or candle, a man may take notice of, and put a difference between, those vessels which are appointed to honour, and these which are destinated to dishonourable uses: so that heart which is full of Spiritual darkness admits no exact knowledge of either vice or virtue, but mistakes the one for the other in itself, yet the beams of the Sun of righteousness by his blessed Spirit entering into that heart which is become the Temple of the Holy Ghost, nay, even the dwelling and abiding place of the ever to be admired Trinity, enlighten every cranny and corner of it, and so lay unto open view the sins and sanctities of the same, as they are indeed. How else could a Saint sorrow for the one, or rejoice in the testimony of a good conscience, be solaced & give praise unto God, for the other? And was not (so they do object) Peter, after he was called to his Apostleship, and endued with saving grace, much deceived when he boasted: Though all men should be offended, because of Christ, Mat. 25.33, 35. yet would he never be offended, and though he should dye with him, yet he would not deny him? That Peter said so, may not be gainsaid, and that he was deceived, must needs be granted: but that, they infer hence more than we affirm, may thus be plainly manifested: for that wherein Peter failed, was as they surmise, his constant confessing of Christ; but it is only their surmise: for in every grace, in every duty, there are two things to be considered, the grace or duty itself, and the circumstances of it, now these circumstances are either simply and absolutely necessary, or only respectively and conditionally requisite to salvation. Be it now granted, that the grace or duty whereof Peter made so fair a show, was a resolute purpose, not to be offended with, but to be a confessor of, Christ his Master, they cannot deny, but must confess, that those circumstances of it which were primary, were, that he would not do the one, and that he would do the other, with all willingness, constantly, truly and sincerely, without all by-respect: those which were secondary were, the continuing in either of them at this or that moment of time, at this or that time of Christ's prosperity or adversity, happy or miserable estate, &, as it is from his own mouth at Christ's death, in this or that manner or gesture, suppose praying with Steven (not simply praying, Act. 7.59, 61. or praying fervently but praying) for himself standing, for his persecutors kneeling, and will not they now confess that these latter are things which God (who hath put the times & seasons in his own power, & 1.7. Rom. 14.17 & whose kingdom consists not in outward but inward things) hath never promised; and therefore no marvel if he failed, seeing prevailing and presuming are seldom or never met walking in the same path, or possessed by the same person at the same time. But now his willingness, truth, sincerity & the like (conditions, without which a grace is no grace, a duty no duty promised to, and through the presence of God's gracious Spirit always in some measure resident, in, the Saints) in that his resolute promise, Psal. 1.3. were, as the fruits of a good tree, though not at altimes without intermission, and so not at that time, to be seen hanging on the boughs; yet always in the root in that season, which God had determined as most due and convenient, ready to be made apparent. As therefore we will not affirm that Peter was never offended because of Christ, Wherein Peter in that Protestation was not deceived. so they in their consciences must needs grant that, as David hath taught us to distinguish, he was not offended with him for ever; Psal. 55.25. and though he died not with him as he pretended, yet he died seized of the grace of confessing him as his heart then persuaded, nay, he died for him as he then purposed, and as the event itself after declared, that I may turn the point of Bellarmine's own weapon against himself, who had received sure by the hand of God, seeing him argue against the light of his own conscience, some great stroke on his head, which did much confound his memory and besot his judgement when he thought upon the deceitfuleesse of Paul's (rather saul's) heart raging against the Church, seeing he was then an unbeliever, Absurd to allege Paul's rage against the Church to prove a St. may be deceived. and could not possibly then be acquainted with that certainty of faith which is the elects peculiar: and howsoever as he inferreth truly (having a little as it seemeth recovered his senses) so far as ignorance, and inclination or affection to sin prevaileth, so fare is doubting powerful, yet he proclaimeth his, either ignorance, blindness, or wilful delight in error, in in that he laboureth wholly to deprive the sons of God of that measure of assurance concerning their eternal privileges which is answerable to that degree of saving faith, According to the measure of faith is the measure of the Saints assurance. 1 Cor. 13.3. wherewith, be it less or more, they are undeniably enriched: and though some may give alms out of vainglory to be seen of men, and other suffer their bodies to be burned for heresy wanting, in doing both and either, true Charity, thinking notwithstanding they do men and God good service, yet this doing is so fare from any measure of, that it hath no affinity with, true conversion, which causeth a man if he faileth in the one, not to let God rest till it be pardoned, & in fear of the other, to pierce the clouds with fervent cries that, it may be prevented, whose humble breathe issuing from such a breast, draw in the comforts of God's Spirit, & are refreshed with a perusasion grounded upon God's promises, that, in Christ, his suit shall either be granted or his desire for the deed freely accepted. What shall we say then to those who would have all the S 'tis to remain in a wavering doubt, & that of duty, concerning their eternal safety? Deal they not like watermen in their opinions, & are they not enemies, dangerous enemies, to men's souls in the maintaining of them? Of all, Papists have least reason to doubt of salvation. Watermen they are, for while they labour for Guests & conjecture, taking in their hands the two oars of the Law & the Gospel, do they not look another, even the quite contrary way? for how can they want the help of the Law for their certain assurance of life eternal, seeing they teach, & would have no man to doubt that they may yield to it full obedience, yea, and perform more than it lieth upon them towards the supplying of the wants of other? and how is it possible that they should be destitute of the Gospel's furtherance for the settling of their confidence when as they of all the men in the world, & none but they, if we shall believe themselues, are the true believers? Me thinks they being persuaded resolutely of either of these severally, should not be in suspicion to be damned, but being assured of both these jointly together, how is it possible, that they should only be in a coiecture to be saved? unless it be just with God, to mingle their means of assurance with doubting to attain the aim and end of their obedience & pluck down the plumes of their faith with a fear of failing in their hopes, seeing they join with Christ's all-sufficient, their own al-deficient merits, and will be justified by their works, which God will not. But to leave them to their strong delusions, To hold doubting necessary is dangerous. how dangerous are they to the souls of men, while they press upon the people this continuing in doubt of future joys, & of present good estate, as necessary? Do they not pave before them the path which will without any hindrance lead them so, Such a doubting as admits no assurance makes prayer fruitless. as they shall undoubtedly miss of what God hath promised? for hath God in his revealed will made known his good and unalterable purpose for conferring upon his chosen the glory of the life to come? and must his children expect, and in expectation pray for, the accomplishing of their hope and his promise? must prayer be poured out with fervency? and can there be fervency where there is an uncertain faith? or if their faith be doubting, can their prayer prevail? Surely Saint james thought verily, whatsoever these Romish Sophisters imagine, that ask and believing, nay such a believing, as aught to be severed from every doubting, are to be inseparably joined together, james 1.6. when he bids every Saint Ask in faith nothing doubting, and taketh it for undeniable, howsoever they conceit it, that the more doubting there is in ask, the less hope there is of speeding, nay, if there be nothing but doubting, there cannot be any expectation of enjoying when he positively affirmeth that, vers. 7. That man must not so much as thinkee that he shall receive any thing of the Lord. To have then a memer of Christ, be the assault what it will be, to continue necessarily in only a conjectural and uncertain guess, that He shall be well, is it not to draw on the soul from uncertain doubting to certain despairing? and to move the Lord not only to a denying of his prayer, but even a distaste of both prayer and person? for is it not a calling of God's promises into question, as if they were either only pretended or impertinent, as if man by no means could be capable of them? Is not the truth of God hereby impeached, peace of conscience unsettled, hope disheartened, patience deceived, our love to God diminished, & the best man discouraged in the course of grace? what difference betwixt him that liveth by, Pro. 26.13. & 15.19. and him that hath no hope in the time of trial? Shall not both pretend a Lion in the way (which to both is an hedge of thorns) and either shun the combat or be discomfited in the conflict? Ps. 14.5. Pro. 28.1. Shall they not fear where no fear is, and fly when none pursueth, and beholding the fury of an angry judge, Reu. 6.16. wish in despair the Mountains might fall upon them? But, blessed be God, every one of the righteous is so far from having cause to be discouraged in his trials that he hath, through an holy confidenc, Pro. 14.32. hope even in his death; for it is the nature of true faith to be confident, Gen. 32.26. and to wrestle as jacob even with God himself, and not to cease till it be partaker of the blessing. It brings the promises of God and presents them to the eye of the mind, not suffering them to departed till it from them hath sucked some comfortable solace. No presumption to labour for assurance. Let not us then contemn that as presumptuous which the Lord hath commended, yea, commanded as precious: for that which he hath appointed to be found, is ingratitude in us not to seek that which he hath advised us to have is negligence in us to want, & that which he hath enjoined us to have in high regard, is disobedience to neglect seeing we may safely sail between the gulf of presumption & contempt & without damage fly between the scorching Sun of security & the cooling sea of despair; so as neither the wings of our souls in our passage to heaven shall melt by the one, not become stiff by the other: for keeping within the compass of our holy confidence, we shall continue safely in a Christian motion till we rest upon the battlements of our Celestial mansion. How is it then that we seek such certainty in earthly things? In them we will do nothing without mature advice & great consideration; for to invest us surely in our temporal inheritance, the Evidence must be carefully drawn, what is superfluous razed out, what is wanting supplied, & if any thing may only be suspected to over throw our tenure, the covenant is renewed, other conditions are concluded, & if about these any doubt arise a new course is devised. Thus we make that sure we are sure to lose, careful to have things temporal, clods of clay for our bodies which are houses of earth. And shall we not aspire unto certainty in our spiritual and eternal endowments without which we faint in miseries, fail of God's mercies, & have no interest in Christ's merits? Shall we not endeavour resolution in and against our doubtings concerning our heavenly inheritance, through which the soul in sufferings is comforted, the conscience in tentations is quieted, and the whole man in all oppositions is secured. Assurance is a gift of the Spirit, Means to obraine assurance. now the Spirit itself is given to those that in faith & fervency ask it: the word is the Lords mouth which promiseth it and the Sacraments are his hands which seal it to us, Motions to assurace are raised in the heart by the Spirit, and these must not be quenched. Nourish the hatred, extinguish the delight, of every sin, and daily increase & continue our desires and endeavours for the reforming of every evil, if the flax of affiance only smoke, we must blow it with serious meditating upon God's Covenant, and an-humble applying of his promises, inflame it with observing the truth of them towards others, but especially by finding experience of the spirits power in ourselves, and cause it to burn with the true acquaintnance of that blessed, holy, and ever happy union which is betwixt God and us, and by being abundant in good works: for that hath a secret blessing. Now this fire will be known if we find in other, Signs of ssurance. & perceive in ourselves the fruits of the Spirit, if we be continually armed in every part, if we be confident in all projects that are good, & rest contented in occurrences that are cross, & depend upon the Lord for things even of this life (a duty which Christ insinuated when he taught us to pray for our daily bread, Math. 6.11, 12. before our sins forgiveness) if we can scorn & hold all things in this life, nay life itself, contemptible in comparison of Christ & his cross, bear the brunt of the greatest oppositions patiently & courageously for his truth, & that to the end, stand upon God only his power & providence in all our trials: if it suppress all natural fears, subdue all Diabolical assaults, proceed from an apprehension of God's promises after repentance, & if that apprehension be seconded with the secret testimony of God's spirit, there is no doubt of this sound assurance which is common to all the Saints. Common to all the Saints? Outward conditions should not exalt a Sr. too much above his inferior brother. why should then any outward condition cause any to exalt himself above his brethren, or to swell against those that are endued with the same at least some if not greater measure of spiritual graces? should not even this move them to make themselves equal with those of the lower sort: and may not even the meanest among Christ's members solace themselves in this that they are not excluded from assurance of their interest in life eternal, The meanest Saint to be solaced hereby. but may, in some measure, many times in a greater measure, than other of even the children of God, that in the eyes of the world are more esteemed, be confident of their state? should not the meditation of this moderate all their mourning & become a medicine for all their maladies which arise from worldly wants or wrongs? Be they never so much distressed or despised they may securely repose themselues in their holy confidence, How to be comforted by assurance in sint and sufferings. for being renewed in their minds & bodies the deadly arrows of sin and sufferings are dipped in the blood of Christ, who like a good Physician will take care to heal their wounds with his own hands, & either take away from them maladies as from Hezekiah, Esay 37. & 38. or free them from the mischief of them, by ministering an Antidote to their poison, 2 Cor. 1, 4, 5 & 12.9. Luke 16. as in Paul; or in his appointed time, by removing them, as he did Lazarus to glory. To which the Lord in his mercy bring us for his Christ's merits, To whom with the blessed spirit, One God in Essence, three in Persons, be ascribed all honour, praise, and power, now and ever. Amen. FINIS.