A sermon preached at Lincolns-Inne, July 15th. 1655 At the funerall of Ferdinando Leigh Esq; son to the Right Honourable the Lord Leigh, of Stoneleigh. And a member of that honourable society. By Brune Ryves, D.D. and D. of C. preacher to that honourable society.

2 TIM . 4.7 .

Henceforth there is laid up for me , a Crown of righteousness , which the Lord the righteous Judge , shall give me at that day , and not to me only , but unto all them also , that love his Appearance .

IN the first and second verses of this CHAPTER , St. Paul layes a strict charge upon Timothy , and that before God , and the Lord Jesus Christ , to Preach the Word , to be instant in season , and out of season , to reprove , rebuke , and exhort , with all long suffering and Doctrine : This charge St. Paul doth inforce , from three weighty reasons ; wherof , one ushers in the Charge , and that is drawne from the Terror of that Judgement , which he must undergo , and the strict account , which he must give , at the Judgement Seat of Christ , who shall Judge the quick and the dead , at his appearing , and his Kingdome , ver . 1.

The two other Reasons follow the Charge , the first is drawn from the opposition , which Timothy was like to meete withall , in his Ministry ; For the time will come , saies the Apostle , when they will not indure sound Doctrine , but after their own lusts shall they heape to themselves teachers , having itching eares , and they shall turne away their eares from the truth , and shall be turned unto Fables , ver . 3 , 4. which gives the Apostle occasion , to enlarge and double his charge , But watch thou in all things , endure afflictions , do the work of an Evangelist , make full proofe of thy Ministry . ver . 5.

The second Reason is drawn from the destitution of any help , that might be expected from him , long had he fought under Christs Banner , but now , his warfare was drawing towards an end , but so , not to desert his Colours , but to die under them , For I am ready ( saies he ) to be offered , and the time of my departure is at hand , ver . 6.

But not to leave his Sonne Timothy , sadded with the apprehension of his martyrdome , he comforts him against those sad thoughts , and the Arguments of his Consolation , are two , the latter depending upon the former .

The first is drawn from his holy course of life , constantly continued , and comfortably finished , I have fought a good fight , I have finished my course , I have kept the faith , ver . 7.

The second is drawn from his {αβγδ} , or fulness of assurance , of a blessed and happy life , after death , and this is in my Text , Henceforth there is laid up for me a Crown of righteousness , &c.

In which words , we have St. Pauls Confidence , first laid down , in relation to himself , and is his certitudo Subjecti ; the certainty of the Subject , as the Schools call it , Henceforth there is laid up for me , a Crown of Righteousness , which the Lord , the Righteous Judge , shall give me at that day . Secondly , we have St. Pauls Confidence enlarged , in relation to others , and this is his Certitudo objecti , the certainty of the Object , And not to me only , but unto all them also that love his appearing .

Both these confidences are amplified by three Circumstances , as first the Donor , or Bestower of this Crown of Righteousness , and that is , the Lord , the righteous Judge :

Secondly , The Time of conferring , or the Time of bestowing of the Crown of Righteousness , It is laid up to be given at that day .

Thirdly , the Qualification of the Persons , that shall receive this Crown , None shall receive this Crown , but those that love the appearance of the Donor , And not to me only , but unto them also , that love his appearing .

I begin with St. Pauls Confidence , laid down in Relation to himself , the Certitudo subjecti , the certainty of the ●ubject , Henceforth there is laid up for me , a Crown of Righteousness , which the Lord , &c.

Henceforth there is laid up for me a Crown of Righteousness .

A strong Confidence this , and a comfortable , but what Evidence hath S. Paul for this confidence ? had God by a special revelation assured him that this Crown of Righteousness was laid up for him ? or when he was rapt up into the third Heaven , when he saw things not to be utterd , was any such thing told him , that he concludes thus confidently , Henceforth there is laid up for me a Crown of righteousness ? Certainly neither the one , or the other , but reflecting on his former conversation in the Gospel of Jesus Christ , and his conscience bearing him witness , That he had fought a good fight , that he had finished his course , that he had kept the Faith ; from these premisses he warrantably inferrs this Conclusion , Henceforth there is laid up for me , a Crown of Righteousness .

Such a thing then there is in this life , as Assurance of a Crown of righteousness , Assurance of salvation , and this not only confessed , but strongly asserted by a considerable part of the Members of the Councel of Trent : In discussion of which point , they were so divided , some being for the Affirmative , others for the Negative , that it gave occasion to the wisdome of the Legates , to draw up the Decree , concerning the certainty of salvation , so warily , that while the Councel yet sate , Dominicus Soto , wrote a Book , and intituled it , De natura , & Gratia , wherein , he possitively affirmes , That a man cannot be certaine , that he is for the present in the state of grace , and consequently , not certaine of his salvation , Sine Revelatione privelegiatâ , without a special , particular Revelation from God , to settle him in the perswasion : And Ambrosius Catarinus Bishop of Minori , having before defended the contrary , published another Book , wherein he maintaines , against Dominicus Soto , that , without the Indulgence of a perticular special revelation , a justified righteous man , reflecting on his own soule , may be certaine , Certitudine fidei , cui non potest subesse falsum , by the certainty of faith , not subject to error , that he is in the state of grace , and that persevering he shall undoubtedly arrive at eternall glory ; And that which was matter of wonder , and amazement unto the world , in this flat contradiction of Opinions , they both , not only in their Books , appealed to the Decree of the Councell , in this Controversie for Patronage of their contrary Tenets , but afterwards published Apologies , and Antiapologies , complaining to the Synod mutually one of another , for imposing on the Councell , their respective Opinions , ascribing that Sense to the Decree , which it never meant : and indeed the Decree , accommodating it self , as much as possibly it could , to satisfie contrary Interests and displease none , speaks as Aequivocally , as the Oracle of Delphos , so that what the meaning of it is , is hardly known at this day ; for upon the reassuming the debate of the Decree , we find the Councell divided into four Opinions : First , some sided with Dominicus Soto , others stood neutrall , ingeniously confessing , that they understood not the difference , but did acquiesse in the Decree , in that forme of words , in which it was published , the Legate Santa Croce , Hist . of the Councell of Trent . pag . 230. testified for Catarinus , Monte , the other Legate openly professed himself of a fourth Opinion .

Now the controversie in this point of Assurance of being in the state of grace , as it is at this day disputed , between the Church of Rome and us , is not ,

First , Whether a wicked man remaining a wicked man , may believe the pardon of his sinnes , whether he may be confident of his interest in God , that he hath his part in the merits , and sufferings of Christ , and consequently , can , on this false ground support his spirit against the terrours , and fortifie it against the wrath to come ; for the deniall of this truth , hath given our Adversaries of the Church of Rome , too great occasion , not only to harden themselves in their own error , but to insult , and triumph over the Reformed Churches .

I confess , no wicked man , In sensu composito , can believe the pardon of his sins , or hath such a faith to which pardon of sins is promised , yet that he may believe his sins are pardoned , and that as seriously , and firmly , as a true believer , is evident from experience .

For , as true faith doth afford the soule , a true and well grounded support , and consolation , and enableth us to look unto Eternity , with undaunted courage , so a false ungrounded faith , doth afford a false , ungrounded comfort , which quells , and suppresseth , the horrour of the apprehensions of damnation and Judgement to come : for while the Antinomians teach , that justifying faith is nothing else , but a believing , that God doth love us , and that our sins are already pardoned , through Christ , that every man ought to believe this , and no man ought to question his faith , whether it be true or false ; How greedily do the giddy , undiscerning vulgar , receive this Doctrine , as the very life , and soule of the Gospel ? which Doctrine , imposing no hard taske upon flesh , and blood , no mortifying of our earthly members , no self-deniall , no resigning up of our selves to the disposall of Christ , and submitting our selves to the Scepter of his Kingdome , ( no more being required by their Doctrine , to make a man happy , but only to beleeve that he is happy ) they find it a farr easier taske , to Preach up this Doctrine , then we , to Preach it down . This makes many a poore seduced soul , to go on in a full assurance of Heaven , unto the very minute , that he drops into Hell .

Who doubts of this , when he heares Korah justifying himselfe , and his fellow Rebells , as the only Godly Party , saying , All the Congregation are holy , every one of them , and the Lord is among them , Num . 16.3 . See! none but Saints , Holy Rebells , even then , when the earth was cleaving asunder , and opening her mouth to swallow them up alive , that so they might go down quick into Hell : Or who can doubt of this , when he heares the Pharisee , stand praying and saying , I thanke thee , O Lord , that I am not as other men , St. Luke . 18.11 . Nay , so strong are these mens perswasions , that they will dispute the case with Christ himself at the day of Judgement , and plead their eating , and drinking in his presence , their preaching in his Name , and casting out devills , untill Christ destroy their confidence , by passing that dreadfull Sentence of condemnation against them , Depart from me , ye cursed into everlasting fire , prepared for the devill and his Angels , St. Mat . 25.41 .

It is much to be feared , that many have thanked God , for pardon of sins , that never received it , and blessed him , for justification , and assured hope of glory , who are now shut out of the inheritance of the sanctified : So true is that of Solomon , When a wicked man dieth , his expectation shall perish , and the hope of unjust men perisheth , Prov. 11.7 . And , The hope of the righteous shall be gladness , but the expectation of the wicked shal perish , Pro . 10.28 . That , cannot perish , that is not , had not the wicked Hope , their Hope could not perish .

If any man say , that the Assurance of the wicked , doth differ from that of the Godly , I answer , that differ they do , in their Ground , That of the Godly being built upon a Rocke , that of the wicked being built upon the Sand : And therefore as they differ in their Ground , so they shall differ in their End : The Assurance of the Godly shall end in Glory , that of the wicked shall end in confusion ; yet as both these are Assurances , considered barely in the Nature of Assurance , abstracted from their respective Basis , whereon they are built , so considered , they differ not at all .

Lastly , if any man Object , that the Assurance of the wicked , doth not bring forth fruit , I readily grant it , yet withall affirm , that this bringing forth fruit , is but an extrinsecall difference in the effects , and no intrinsecal difference in the nature of the Act it selfe , of Assurance : An Assurance it is , though it be Infidelis fiducia , as Saint Bernard stiles it , an Assurance , having no true faith to support it : for it is possible , for a man to believe a Lye , with as much perswasion , and Assurance , as any man believes a Truth .

Secondly , the Thing Controverted , is not , Whether we are bound , immediatly to believe , that we are justified , and in speciall favour with God : for no man of any competent measure of Knowledge in the Scriptures , will affirme this : for if every man must believe this , then not only most men , but all men at first , must believe a Lie , for they are not justified , untill they believe , and the bare believing that they are justified , is not that faith , which doth justifie them , for to believe unto Justification , is not a matter of meere faith alone , but a Conclusion drawn from Faith and Conscience together : God hath not promised Justification to any man , Immediately , but under a condition , and whether the Condition be performed , every mans own conscience , is the best Judge to resolve him : This is known only by a Reflection , on our Habits , Works , and Actions , from whence do issue those two Soveraigne Acts of the conscience , either to condemn or to absolve .

Thirdly , the Question is not , concerning the certainty of Election and Perseverance in grace and the favour of God , for though there be some affinity , and Cognation , between that Question , and this , of Present Assurance , yet they are really distinct , in their own natures , and therefore ought to be of distinct , and severall consideration .

Fourthly , the Question is not , Whether the last resolution of the Assurance of Gods favour , be terminated in the sincerity of our Graces , the condition of our being in Gods favour , or in the beliefe of the free mercies of God in Jesus Christ , for it is founded , on the mercies of God in Christ as the efficient , meritorious Cause , and on the sincerity of our Graces , as the Condition which God requires on our part .

Fifthly , the Question is not , Whether this certainty of Salvation and the Feare of God be compatible and may consist in the same Subject , for these are not at odds , but meete , and live together in the same soule : Nay , there is no greater preservative of this Assurance , then walking humbly in the feare of God : The feare of God , doth make us to walke closely , and exactly before Him , and this exact , walking before Him , is a maine ground , and Basis of our Assurance , and therefore in the Scriptures , we are frequently commanded , to make God , the Object , both of our Trust , and Fear .

Lastly , the Question is not , as I conceive , of such a Certainty , as excludes all doubting ; for Assurance there may be , though not in the highest degree : Some there are , I confess , that thinke , that no Assurance , can be called Assurance , but that which triumphs over all mixture of doubting , and to this purpose affirme Saint Pauls {αβγδ} , or fulness of Assurance , to be this highest degree of Assurance , and that some Christians , do in this life , attaine unto it : But , Saint Paul , calls it full Assurance , in comparison of lower degrees , and not because it is perfect , for if Assurance be perfect , then our Knowledge , our Faith , our Obedience , our Repentance , may be perfect also , and if some graces may be perfect , why not all graces ? and so we turn Novatians , Catharists , Perfectionists , whose Tenets in this kinde , have been condemned as Hereticall , by the Catholike Church in all Ages .

But the Question is , whether a Christian , reflecting upon his own soule , and examining the Quality of his graces , and the sincerity of his Obedience , may , without an extraordinary Revelation , attaine unto an infallible Knowledge of the sincerity of his graces and his obedience , which are the Condition of the Covenant of Life , and consequently be assured of his Justification here , and his title to Glory hereafter ? This they of the Church of Rome deny , and this we affirme , and we affirme it on these grounds :

First , from the Testimony of Scripture ; We have received , not the spirit of the world , but the Spirit which is of God , that we might know the things which are freely given us of God . 1 Cor . 2.12 . The Spirit it self beareth witness with our spirit , that we are the sons of God , Rom. 8.16 . Hereby know we , that we dwell in him , and he in us , because he hath given us of his Spirit , 1 Joh . 4.13 . Faith , is like Light , which renders , it selfe , as well as other things , manifest .

Secondly , the Commands of Faith , Repentance , Obedience , Charity , and the like , were given in vaine , especially as the Condition of the new Covenant , if it were impossible for a Christian , to know whether he doth performe these Conditions or no . The end of Evangelicall promises given in the Gospell , is , That we might have a strong consolation , who have fled for refuge , to lay hold upon the hope set before us , Heb . 6.18 . now the generall faith of the Papists , that he that believes and repents , and obeys the Gospel shall be saved , which is the Certainty of the Object , can bring no Consolation to a particular person , that knows not , that he himselfe , doth repent , and believe , and obey the Gospell , which is the certainty of the Subject : this generall Faith of the Object , is so farr , from giving any strong Comfort , or Consolation , without the particular certainty of the Subject , that without this , the certanty of the Objest may consist with desperation : Nay , there is no doubt , but the devills themselves , do certainly believe , That he that repents , and believes shall be saved .

Thirdly , this is evident from those Commands , which the Holy Ghost layes on every member of the Church : Examine your selves saith Saint Paul , whether you be in the Faith , prove your selves , know you not your own selves , how that Jesus Christ is in you , except ye be Reprobates ? 2 Cor . 13.5 . will any man search for that , which he is sure he shall never finde ? Againe , Give diligence , saith St. Peter , to make your calling and election sure , 2 Pet . 1.10 . To what end are these Commands , if the subject matter of them be impossible , beyond the power of man to obey them ? No certainly , the God of mercy , and wisdome , commands nothing , which absolutely transcends the power of man to obey him in what he Commands .

Lastly , without this Assurance , how can we obey those Commands and Precepts , which require us , to rejoyce alwayes ? 1 Thes . 5.16 . to call God , Father ? Luk . 11.2 . to live in his praises ? Psa . 49.1 , 2. to long for Christs comming ? Revel . 22.17 . and 2 Thes . 1.10 . and to comfort our selves , with the very mention of it ? 1 Thes . 4.8 . All which are consequents of Assurance , for who can do any of these heartily , that is not in some measure sure , that he is the child of God , and in the state of salvation ? Certainly a man that hath not some assurance , that God is reconciled unto him , in Jesus Christ , can no more desire the second coming of Christ , and his appearance in the Clouds , to judge the quicke , and the dead , then a Malefactor in chains , whose guilt hath made him , the son of death , doth desire the hastning of the Assizes , or rejoyce that the time draws nigh , wherein he shall be called to the Barr , and arraigned before the Judge , for the crimes that he hath committed .

Yet , though a Christian , reflecting on his own soule , and examining his graces , actions , and obedience , may , without a speciall Revelation , attaine unto an infallible knowledge of the sincerity of his graces , and his obedience , which are the conditions of the Covenant of life , and consequently be assured of his Justification here , and his title to glory , hereafter ; yet this Assurance , is neither so gotten , nor so kept , as some men have dream't ; what therefore I shall deliver in this point of Assurance , I shall bound in these Propositions .

First , Impenitency living in any known sin , and this Assurance , are incompatible , and cannot consist together : when thou dost but attempt , to promise thy selfe Eternity , and to gather assurance unto Life to come , thy sin , will presantly look thee in the face , and tell thee , that Heaven , and Salvation , belong not unto thee , every willfull sin that thou livest in , will be to thy comfort , as water , to fire , to extinguish , and put it out : If Heaven , and Hell can meete together , if God can become a lover of sin , then maist thou have thy confidence in Heaven , and yet nourish thy corruptions on earth , then mayest thou live in sin , and yet be blessed with the tastes of Glory : and this is evident from the Text , for if thou canst not begin with Saint Paul here , I have fought a good fight , I have finished my course , I have kept the Faith , ver . 7. Thou canst not go on , and conclude with him in my Text , Henceforth there is laid up for me a Crown of Righteousnese .

Beloved , Saith Saint John , if our Heart condemne us not , then have we confidence towards God , 1 Joh . 3.21 . He whose conscience condemns him of living in Adultery , Fornication , Pride , Covetousness , Rebellion , Treasons , or any other work of the Fesh , can have no Assurance of Gods Favour , no assurance of Salvation : Every one that hath this hope , ( viz. that he is the Son of God ) doth purifie himselfe , as he is pure , ver . 3. of the same Chapter : And we know that whosoever is borne of God , sinneth not , but he that is begotten of God keepeth himselfe , and that wicked One toucheth him not , 1 Joh . 5.18 .

What may we then thinke , of those men , who teach for Gospell , that if a man have once the sense , and feeling of Gods favour , afterwards do what he will he cannot loose it ? Certainly as in the 23. of Jer . Non misi , God will owne , neither the Message , nor them that bring it : The old Divinity was , that Actions did qualifie Persons , these men have quite inverted it , and made Persons to qualifie Actions , and morall actions , to differ , not according to their Specificall Formes , but according to the Subject , from whence they flow , Sen. de Tranq . An. cap . 15. Et crimen honestum quàm turpem Catonem , will rather inrowle Vice in the Catalogue of Vertue , then reckon one of their owne Sect and Faction , in the number of sinners : So that as with them , all actions of the Unregenerate , are all Sins , so all Actions of the Regenerate , are , if not vertues , yet no sins , or if sins , yet not so sinfull as in others : Else how should this Doctrine , be delivered , and received with applause , that Adultery in David , was but a work of the outward man , he , being as deare to God , in Bathshebah's , arms , as when he was dancing before the Arke : Judge , if these men , be not in a faire way , to improve their impure Positions , to the monstrous Blasphemy of the Libertines , and may in time , come to Preach with them , That to lay aside all sense and feeling of conscience his regeneration , Bellar . de Amis . Gratia li. 2. c . 1. To do every thing without scruple or hesitation , is Christian Liberty , To profess that we transgress , and sin in nothing , is Repentance from dead works , and mortification of the Old Adam : And Lastly , to acknowledge no distinction , no difference between good and evill , is to be like our first Parents in their Innocency , and is true Christian perfection : But whatever these filthy Dreamers dream , Certainly David , in that pleight , found other thoughts in his soul : He found , that his Sin had unfenced his conscience , and laid it waste , he found that by his sins , he had grieved the Spirit of God , and put the Holy Ghost to flight , who for his sins of Adultery , and Murder , was departed from him , with all his retinue ; all that comfort , and consolation , and joy , and peace , and confidence , which lodged in him before his commisson of these sins : So that in the bitterness , and anguish of his Soule , he prayes for the comfort of that Spirit , of which his sins had deprived him : for heare him pray , Make me a clean heart , O God , and renue a right Spirit within me , cast me not away from thy presence , and take not thy holy Spirit from me : O give me the comfort of thy helpe againe , and stablish me with thy free Spirit , Psal . 51.10 . &c. Certainly he that reads that Psalme of Davids penned upon that Occasion , most , whether he will or no , subscribe to this first Proposition , That Sin , living in any knowne sin , and this Assurance of Salvation , are incompatible , and cannot consist together .

Secondly , the second Proposition is this , Though this assurance of Salvation be possible , yet it is extremely difficult to be attained unto , and that in a double respect ; First , in respect of the Work it self , which requires much labour , and paines , deepe mortification , earnest endeavours to perfect holiness in the feare of God , a long uninterrupted course in Righteousness , not broken off by the commission of any worke of the flesh , or pollution of the World : Secondly , in respect of the difficulties and oppositions , that oppose us in the way , and that both from the devill and our own corruption , being subject to many delusions , both from the Devill and our own Hearts : Saint Paul therefore , is faine to double his Exhortation to the Corinthians , Prove your selves whether you be in the faith , examine your selves , 2 Cor . 13.5 . {αβγδ} and {αβγδ} prove , and examine both , aye , and both little enough ; Justly therefore may we wonder , at their arrogancy , who being but Novices in Religion , dare prattle of a {αβγδ} , a fulness of assurance of Gods favour , to them in Christ : That , which others of longer standing , and farre greater progress in Sanstity , dare not to attribute to themselves , these yesterdayes men , proclaime to have attained : To whom I may say as Isaac did to Jacob , in an other case , Gen. 27.20 . How is it , that ye have found it so quickly ? for Gods love , is not presantly shed into our hearts , but after many Conflicts with doubtings , combates with corruption , and experiences of Gods Favour , we gather firmeness rather then fulness of Assurance .

Thirdly , the third Proposition is this , Though assurance may be obtained , yet all that have it , have it not in an equall measure : for as the children of Israel , gathered their Mannah , some more , some less , every man according to his eating , Exod . 16 , 17 , 18. So the children of God , gather their Assurances , some more , some less , every man according to the measure of his Sanctification . for the assurance of Gods Favour is experiementall onely , and the evidence no other , then what ariseth from Sanctification , so much as we are Sanctified , so much experience , and sense we may have of his Favour , it is proportioned to our Sanctification , and since this is not in an equall measure , and degree in all , so neither is this Assurance .

Fourthly , the fourth Proposition is this : As all Sanctified men have not an equall measure of Assurance , as one Sanctified man is compared with an other , so there is not the same measure of assurance at all times in a particular Christian , the same man being compared with himself : If we look upon the Saints of God , we shal find some doubting , blended with their purest faith : we are not as pillars of Brass , or as the deaf rocks of the Sea , or as Mount Sion , never to be removed , the faith of a Christian , is sometimes in fight , and conflict , in agony , and passion , in sweating and bleeding , resisting to blood shall I say ? Nay , even unto Hell it self , he knew it well enough who said , Thou bringest down to Hell , and bringest back againe : we neede no other proofe of this , then that experience , which the best of Gods Children , finde in their own souls : That prayer of Saint Augustine , may some time , or other , Conf . l. 1 c . 5. be very seasonable , and beare a part in the devotions of the best resolved Christian : Dic animae meae salus tua ego sum , sed dic ut audeam : Say , O Lord , unto my soule , I am thy Salvation , but speake so that I may heare thee : for God may say unto my soule , I am thy Salvation , and yet the noyse of Temptations , and the molestations of Satan , may so drown that voyce , that I may not heare it : we do not alwayes finde an equall presence of Gods Spirit , not an equall measure of those ravishing Joyes , and unspeakable consolations , which the Holy Ghost breathes into our Soules , there may be a time , wherein God may seeme to estrange himselfe from us , so that we may complaine of his absence , and with the Church in the Canticles , inquire after him , Quo abijt , quo se vertit dilectus meus ? Whither is my beloved gone , whither is my beloved turned aside ? that I may seek him , Cant . 6.1 . and yet even then , when God seemes to absent himselfe , to have turned his backe and not the face as in the day of Calamity , Jer . 18.17 . we may conclude with the Church , even then , when we feele not his presence , I am my Beloveds , and my beloved is mine , ver . 3. of the same Chapter .

One while Davids faith is so strong , that he will not feare though the earth be moved , and though the Hills be carried , into the midst of the Seas , though the waters thereof rage , and swell , and though the Mountaines shake at the tempest of the same , Psal . 46.1 , 2 , 3. At an other time , he is so amazed , so dejected , with feare , and diffidence , that while others say unto him , he is like to say as much to himselfe , Where is now thy God ? Nay , he will say unto the God of his Strength , why hast thou forgotten me , and why go I thus heavily while the enemy oppresseth me ? Psa . 42.11 . One while he is so confident , that he resolves he shall never be removed , because God of his goodness hath made his Hill so strong , and yet presantly , God did but turne away his face and he was troubled , Psal . 30.6 , 7. Troubled ? and that so farr , that you would judge him to be in desperation , utterly to have lost his hope , for , heare him , pray , shall I say , or murmur ? Will the Lord absent himselfe for ever , and will he be no more intreated ? Is his Mercy cleane gone for ever , and is his Promise come utterly to an end for evermore ? Hath God forgotten to be gracious , and will he shut up his loving kindness in displeasure ? Psal . 77.7 . &c.

Origen , was well acquainted with these Accesses and Recesses , these Heavenly fits of favour , and disfavour : Decedit Deus meus , sed expecto , iterum venit , sed dilabitur , dilapsus redit , sed non teneo : My God ( sayes he ) forsakes me often , but still I waite for him , again he comes , and againe he vanisheth , being vanished he appeares againe , but I cannot hold him : and in his ebbing , and flowing of this heavenly consolation , De accessu , & recessu Lucraris , as Saint Bernard speaks , Thou art a gainer by his comming , and thou art no looser by his going : for Tibi venit , aye , and , Tibi recedit , as the same Father goes on , For thy sake he comes to thee , and for thy sake he departs from thee : he comes for thy Consolation , and he departs for thy Caution : To conclude with the same Author , Paulisper permittit nos gustare quam suavis sit Deus , &c. God permits us a little to sip of the Cup of Consolation , to tast how gratious the Lord is , and to taste how sweet his Comforts are , and before we can relish them fully , he withdraws himselfe , and as it were with stretched out Wings , mounts up , purposely to provoke us , to take wing , and soare up after him : And this may be a Reason , why there is not the same measure of Assurance at all times in a particular Christian , the same man being compared with himself .

Fifthly , The fifth Proposition is this , The particular Assurance of Remission of sins , and reconciliation with God , which just men attaine unto upon their Repentance , Obedience and Faith , when it is strongest , never amounts to that firmeness of assent which we have about the common Objects of Faith , to wit , the Articles of Creation , the Trinity , the Incarnation , Passion , Resurrection , and Ascention of Christ , and the like : for 't is true what Medina observes , Nullus theologicus discursus est tam certus quàm assensio principiorum : There is a fuller assent due to Principles , then to Conclusions inferred from them , for no man can be so certain , that he is the Son of God by Grace , and Adoption , as he is certaine that Christ is the Son of God by Nature : And the reason is , because these Articles are totally , and immediately revealed in the Scriptures ; But that this or that mans sins in particular are remitted , that mine or thy sins are forgiven , depends upon a Practicall Sylogisme , whereof the major Proposition only , is the Word of God , the Minor , or Assumption , is a collection , arising from the reflection , and observation of a mans own Qualities , and Actions , and the Conclusion , is more , or less certaine , according to the Truth of the Assumption , according to that of Saint Bernard , Quantum crescis in gratiam , Ser . 3. in Cant . tantum dilataris in fiduciam , according to the measure of thy Grace , so is the measure of thy Assurance .

Sixthly , The sixth Proposition is this , Though a man may be confident of Gods Favour , and his being in the state of Grace for the time present , yet he cannot have any Assurance of any such Assurance for the time to come : I speake not here of falling from Grace , but of Assurance , which is a Result , or fruit springing from our being in the state of Grace , And this , though we may have it for the present , yet , I say , we have no Assurance , of any such Assurance , for the time to come : Not that God will be wanting to us , in supplying us , with all helps , conducing to our subsistance in so comfortable a condition , but , because we may grow secure , and negligent , and be wanting to our selves , in the use of those meanes , which may establish us in this Spe Roboratâ confirmed strong hope : when Benhadad King of Siria , boasted much of his power , Ahab King of Israel , returned him this Answer , Let not him that girdeth on his harness boast himself as he that putteth it off , 1 Kings 20.11 . The success of warre is doubtfull , and therefore he that fights for the victory , most not boast , as if he had already won the day : The like Judgement is every one to make of the warfare of the soul , which while it lives in this mortal body , cannot assure it selfe for the future , so various , and doubtfull is the success of the Spirituall Warfare : when Jacob had some contestation with his father Laban about the Idols which Rachel had stolne from him , he tells Laban , Except the God of Abraham , and the feare of Isaac , had beene with me , surely thou hadst sent me away now empty , Gen. 31.42 . Comentators generally , inquire , why Jacob , should not call God , the God of Isaac as well as the God of Abraham , but the God of Abraham and the feare of Isaac ; and Paulus Burgencis , out of the Opinion of the Rabbins answers , That God was seldome called the God of any man while that man was living , because he doth not enjoy a secure and certaine condition ; and therefore because Abraham was now Comprehensor , dead , and in the state of Bliss , and Isaac wat but Viator living and travelling towards the same Happiness , having not yet finished his course , Jacob stiles God , the God of Abraham , but the Feare of Isaac : Terret me Apostolus dicens , Qui se putat stare , Erar . in Psal . 41. videat ne cadat saith Saint Augustine The Apostle affrights me , he startles me , when he sayes , Let him that standeth take heed least he fall : and if this tall Cedar in Libanus were afraid , how should the Shrub presume ? I shall conclude this Proposition , with that admonition of St. Peter , and comend it to your Observation , Pass the time of your sojourning here in feare , 1 Pet . 1.7 .

Seventhly , and lastly , The last Proposition is this , Though we grant that it is possible , though difficult , for a man to attain to this confidence towards God and Assurance of Salvation , yet we deny it to be absolutely necessary : Though every man ought to labour for it , yet it is no Evangelical promise , that every Justified person shall certainly attaine unto it . For a Christian , of an humble , contrite Spirit , believing that his sins are remissible , if he earnestly desire remission of sins , by the Passion and Merits of Christ , and joyneth with this Faith and Desire , the exercise of all Morall and Theological virtues , this man , this woman , do certainly receive forgiveness of sins , although they be vexed , with scruples , and doubts , and want Assurance , and perswasion in themselves , that their sins are remitted : So that when we say , a man may be assured , we confess a possibility , and when we teach that by the studdy of Piety , and perfecting Holiness in the feare of God , men ought to labour for this Assurance , we acknowledge a duty , yet it doth not from hence follow , that such Assurance is of absolute necessity ; Necessary it may be , to the well being of a Son of God , but not necessary to his being , as if no Son of God without it : Necessary , it may be to Solace and cheere us up in the way to the end , but not necessary to the end it selfe , as if there were no Salvation without it . For , for the guilt of sin , grating upon the conscience , or for some other reason , best known to God ( whose wayes with the soules of men , are unsearchable , past finding out ) a man may be deprived of comfort , even to ; and at his death , and for this go mourning to his Grave , and yet at the last day find a joyfull Resurrection : So that , though he be more happy , that hath Grace and Peace , yet he may be as holy that hath Grace without Peace .

How then do they bruise the broken reede , and quench the smoaking flax ? nay , how do they intangle and ensnare the consciences of poore Christians , who teach , that Justifying faith , is nothing else , but an Assurance , of our present being in the state of Grace here , and future glory hereafter ? for what Balme of Gilead ? what word of Comfort ? what Gospel more remaines to be Preached to him , who not finding this Assurance in his own soule , concludes himself to be without faith , and consequently in the state of damnation ? Shall we tell such a man , as some do , that desire of Assurance , is in Gods acceptance , as Assurance it selfe ? He will tell us againe , ( and I profess I know nothing that we can reply , ) that by the Covenant of Grace , in Adultis , in those that are of age , Actuall Faith it selfe ( Questionless ) is necessary to Justification , and therefore Actuall Assurance , if Justifying Faith , be Assurance , which doubtless it is not : I may safety affirme , that this one Doctrine , thus unwarrantably taught , together , with their Marks , Signs , and ( as in their Canting Language they call them ) Tokens of a child of God , what with Presumption on the one side , and Desperation on the other , hath endangered , if not lost more soules , then any one error , that hath prevailed in the Reformed Church : And therefore , O my soule , come not thou into their secret , unto their Assembly , mine Honour be not thou united .

Having thus briefly , Asserted Saint Pauls Confidence , and stated the Controversie with the Church of Rome in the Point of Assurance of Salvation , and bounded the Affirmative with such Propositions as are necessary to preserve this Truth from abuse by Presumption , or any other way , I shall now in a word or two , make Use and Application of the Point .

Since then by the practice of Piety , and labouring to perfect holiness in the feare of God , we may attaine to some Assurance of Salvation , we may do well , to retire into our own breasts , descend into our own hearts , try our own wayes , and see how we stand in the judgment of our own consciences , whether we can say with Saint Paul here , I have fought a good fight , I have finished my course , I have kept the faith , and so conclude with him , Henceforth there is laid up for me a Crown of Righteousness : If thou live in sin , if that reigne in thee , I must confess with Anselme in his Meditations , That it is Gravis angustia , a hard streight : If thou dost looke into thy selfe , thou wilt not indure thy selfe , if not , Thou wilt not know thy selfe ; If thou consider what thou art , thy guilt will affright thee , if not , damnation steales upon thee , To see thy selfe is horrour , not to see thy selfe is death : Hence some are as much afraid to enter parley with their consciences , as Ahab was with Michaiah : because they never speak good but evill unto them , 1 King . 22. or as Job speaks of God , Because they write bitter things against them , Job 13.26 . and therefore like a troublesome guest , they turne it out of doors : They do not only through want of watchfulness , and advertencie , let it slip , or steale away , but as Saint Paul speaks of Hymeneus and Alexander , and others , as if it would not be gone soone enough , {αβγδ} , 1 Tim . 1 19. They drive it away , they expel it : men deal with their consciences , after they have defiled them , 2 Sam . 13 , 15 , 16 , 17. as Amnon did with his Sister Tamar eject them , as he did her , Arise , be gone , and if the conscience stay , and plead , as she did , not to be ejected , vaine thoughts , or worldly , like Amnons Servants , put out the conscience , aye , and bolt the doore after it ; we may a while thus deceive our selves , & cast out one devil with another , or as Saint Jerome speaks , vitium vitio , Peccatum peccato mederi , Silence the guilt of one sin by worldly avocasions , from the consideration of the wages of sin , or by the commission of another sin , we may for a while , dance , or drinke , or sport away the thoughts of Hell , and the Day of Judgement : the noise of the Harpe , and the Violl may drowne the voyce of the Conscience , and suspend its Opperations , but first , or last it will be heard , and the longer we stay , before we give it audience , the more terrible , will her accusations be , when she doth speake .

What is that which makes men die in despaire ? strangers to all Spirituall Comfort , void of all consolation , all confidence in God , but the want of often arreigning our selves at the Barre of our own consciences : what makes our account to appeare so great , at the day of death , but the not casting it up in our life ? How many such disconsolate soules do we meete withall in our Pastorall Charges , anxiously crying out , as in the Prophet , Is there no Balme in Gilead ? Is there no Phisition there to administer a word of Comfort to a wounded Spirit ? Alas , we cannot Oleum de Petra , extract Oyle , out of your Flints , nor sweete Wine , out of your soure Grapes : If you spend your dayes in excess , and riot , in chambering and wantonness , in the profits , or pleasures , or the vanities of this world , and when you come to die , you then seek to us for comfort , what comfort can we give you , what can we say to you in this your distress , but as Ruben did to his brethren in their distress , Did we not warne you , saying ; sin not ? Gen. 42.22 . If you , while you have blood in your veynes , strength in your sinewes , marrow in your bones , milke in your breasts ; in a word , If you in the dayes of your youth , before the evill dayes come , Ecces . 12.1 . and those yeares draw nigh , when you shall say , I have no pleasure in them , do not by repentance from dead works , and a lively faith in the blood of Christ , get your hearts sprinkled from an evill Conscience Heb . 10 22. and purified from dead works , Heb . 9.14 . As he answered , to an importunate suitor , when it was not in his power to grant her request , so must we , If the Lord do not helpe you , whence should we ? 2 King . 26.27 .

That therefore you may make the work of the last day comfortable , make every day a preparation to the day of Death ; Do with the works of your Conversation , as God did with the works of his Creation , He , not only surveyed at the sixt dayes end , the work of the whole weeke , but at the evening of every day he made a particular Survey : Every day was closed up with a vidit quod Bonum ; He saw that it was good : I expect not that the same Verdict should be given up , yet , do you the like , at the evening of the day , examine the works of every day . Beleeve me , 't is too unweildly a task , to be adjourned unto the end , and worst part of our life , to have the worke , of a whole life to do , when perhaps you have not an houre to live : it is the worke of a whole life , to survey the actions of a whole Life , and therefore not to be posted off , to the weakest part of it : In the middest therefore of all your great and weighty affairs , redeeme some time , to be imployed in this worke , upon which depends your Eternity , when you come to die , and die you must , you will prize one houre , spent in this holy worke , more , then , all the rest of your life , Gen. 5.27 . though you should live Methusalahs age , and that dedicated to ambition , pleasure , wealth , and honour .

Seneca tells us of a Romone , that had away to keepe his soule as clean , as good Housewives keep their Plate , for every evening , he would wipe it over with this Interrogation , Quod malum hodie sanasti ? cui vitio , obstitisti ? Quâ parte melior es ? Tell me , O my soule , what sin hast thou conquered to day , what vice hast thou resisted ? how much art thou improved since the morning , how much better