ALL the predictions of our blessed Sauiour are infallible for their truth, and for their ac­complishments haue their periods: one a­mong the rest seemes to be verified in [Page 2]our daies, Luk. 21.26. which is, That men should be at their wits end, or their hearts should faile them for feare, and for looking after those things which are comming on the earth. Not that Christ would haue thē so, but that men would be so, carry­ed away with longing for certainties in things, rather of this then a better life: whereas if a man in the testimonie of a good Conscience be once perswaded that in Christ Gods present loue with­out interruption reflecteth on him, and future ioyes without intermission doe expect him: Ps. 146.2. Though the earth be remo­ued, and though the Mountaines be ca­ried into the midst of the Sea: yet he (be­cause his heart is wholly taken vp with the Lords Almightie power, pos­sessed with the Almighties mercifull protection, and fully perswaded that the worst crosse, Luk. 21.18. euen the loosing of his head shall not produce the perishing of an haire, Ro. 8.28. but all things shall turne to his good, though some through needlesse feares make Shipwracke of Faith and a good Conscience: 1 Tim. 1.19 other vpon earthly hopes embrace this present World) he [Page 3]I say remaineth as constantly faithfull in his outward profession, as he is ho­lily resolued through an inward per­suasion. But now the Apostle, partly seeing in the Romanes in his time, partly foreseeing in all Saints in succee­ding ages, that their holy persuasion should be opposed and their heauenly profession hindered vpon the sound of that Alarum, which both present expe­rience and future expectation caused to be made, entereth in this Chapter the lists, and begins a combate with his e­nemies of all sorts, sinne, and sufferings (not ending many times till death hath put an end vnto them) nay death it selfe (of all afflictions the worst which man can endure, and that only which he can­not resist) from the 1. verse to the 31. and least any Saint should shrinke from his holy faith, or any other be deterred from touching the very hemmes of that Religion which is so accompanied with afflictions and encountred with oppo­sitions, he presents the soule victoriou­sly triumphing from the 31. verse to the end of the Chapter, against all doubt-causing [Page 4]streights and heart-daunting strength: because it cannot possibly be destitute of any thing that is helpefull; for how shall not he that spared not his owne Sonne, but deliuered him vp for vs all, with him also freely giue vs all things, verse 32. nor too much molested with any enemies that are hurtfull, whether seuered or vnited in their forces. Are they seuered? It insults first ouer the malice of such as are spirituall, whe­ther sinne or Satan, and a guilty consci­ence through sinne one or all, either ac­cusing verse 33. Who shall lay any thing to the charge of Gods Elect? It is God that iustifieth; or condemning verse 34. Who is he that condemneth? It is Christ that died, yea rather that is risen againe, who is euen at the right hand of God, who also maketh intercession for vs. Secondly, ouer the mischiefe of such as are corpo­rall, verse 35, 36, 37. Who shall sepa­rate vs from the loue of Christ? shall tribulation, or distresse, or persecution, or famine, or nakednesse, or perill, or sword? as it is written, for thy sake we are killed, all the day long we are counted as sheepe [Page 5]for the slaughter; nay in all these things we are more then conquerours, through him that loued vs. Are they vnited? They shall preuaile no otherwise, speed no better; for the Apostles conscience told him that Gods loue 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 (endeuour what it will, attempt what it can) to seperate vs (either him or them) from the loue of God which is in Christ Iesus 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 owne, but of th Saints then in Rome, and con­sequently of all Saints that either then were, or after should be vpon the earth, their inseparability from the loue of God in Christ. This persuasion was assured and infallible; for howsoeuer the word here vsed be sometime taken for a probabilitie: yet other sometimes [Page 6]for a certaine confidency and confident certainty as may be gathered by the Context and circumstances of the pla­ces where we finde it. Now the Con­text is the only touch-stone and rule to know the true interpretation of any word that is vsed diuersly, and if this be not duly pondered, a man may, Toto errare Coelo, misse his marke, and loose his aime, as by sundry instances might be made apparent in words, which in diuers places of Scripture are taken in diuers senses, if any should, as none can, at least not any will, shew them­selues of so weake a iudgement, so sleight acquaintance with the Scripture, or so quarreling & exceptious a dispo­sition. Shall we then thinke that the Apostle aiming at the comfort of the Saints at Rome, and all other Saints, a­gainst all enemies whatsoeuer, insulting before ouer great and mighty enemies, and euen modestly, yet truely and grauely boasting, that he and others were Conquerours, yea more then Con­querours, as if the victory had beene already gotten, would now finish his [Page 7]consolations with vncertainties and coniectures? What coustancy had this beene in an Apostle? What comfort to any of Gods people in their perplexi­ties? should not he, if here in the close­ing he be doubtfull, haue pulled downe all that heauenly fabricke and spirituall building of consolation (which before by his confidence displayed by the ban­ners of the Lords turning all things to the good of those that loue him) of con­quering and victory, euen in being kil­led, he had fairely raised and set vp vpon the pillers of sound arguments? either his former boasting was vaine, or hee now begun to bethinke himselfe, in meeting on the sudden with some bit­ter assault, that he was mistaken, or else in this argument, he is more confident then he was. But surely, seeing he was aswell instructed in all truth, as streng­thened in all tryals from heauen, his tri­umphing was holy, and his glorying was soundly grounded. And if he had beene so vnexpectedly assailed, with such fury as to enforce him to recall himselfe, and repent his former affiance, [Page 8]without doubt it would haue clearely appeared in the face of his stile here, as­well as elsewhere, in that euery where (as the least Conuersant in his Epistles may perceiue) his speciall care is, euer to preuent what may be obiected or misconceiued: because then we see no change in his countenance, nor alterati­on in his words, we cannot beleeue he either had any such cause of feare or oc­casion to distrust he was before in er­ror: or if that will not be yeelded, yet without all contradiction, the brunt was quickly ouer, and the assault did not surprise him, or was so farre from the enfeebling of his faith, hindering of his hope, and daunting of his resolued heart, that he is not only a man still of the same minde he was before, but as Dauid vpon his good successe against the Lyon and the Beare durst aduenture to encounter with them, 1 Sam 17.34, 37. from whom all fled: So the Apostle hauing well per­ceiued the greatest violence of an ad­uerse, both might and malice, and to his comfort knowing now, that being co­uered with the shield of the Lords pro­tection [Page 9]and sufficiently armed with the loue of God vnto him in Christ, neither earthly nor hellish power were able, to his eternall hurt, to prenaile against him, takes a neuer to be daunted cou­rage to him, and enters the lists a fresh as a champion standing against all com­mers, and ready vpon the hazard of his soule to buckle with whomsoeuer or whatsoeuer shall call in question either the certaintie of a Saints standing or of the loue of God in Christ vnto him: for least he should omit any enemy or op­posite, he challengeth euery creature, so farre is he in his confidence from a doubtfull coniecture. Popish Do­ctors of all haue least reason to interpret this Text of a conie­cturall per­suasion. Of which they (Romes Rabbins) of all other haue the least reason, and lesse Religion, to con­ceiue this place, seeing it pleaseth them sometimes to tell vs that the Apostle had this persuasion by speciall Reuela­tion: for such things as the Lord reuea­leth in a speciall manner are neuer false, but alwaies so certaine, Act. 1610. & 18.9, 10. 11. & 27.23, 24, 25. 34. that a man may safely without any losse or preindice build vpon them; yea and hazard the saluation both of body and soule about [Page 10]the truth and infallibilite of them. His persuasion then was assured, confident, & certain, & not concerning the insepa­rabilitie of the loue of God in Christ to­wards himself only, but towards the S^ts at Rome also: for with himselfe, he in­cludes them, shall be able (saith he) to separate, not me, but vs, equally inter­resting them with himselfe in the cer­tainty of Gods fauour. Now whatso­euer in this kinde the Saints then at Rome might challenge, al & euery of the Saints to the Worlds end, may as iustly (euery man in his proportion and mea­sure) claime, else why was this reserued in the Church, and propounded to eue­ry member of it, as of as necessary vse as any other part or portion of sacred Writ? In that then the persuasion of the Apostle is certaine and infallible, & yet (as the Sun by the beames) is not bounded in the Spheare of that heart where it abideth but reflexeth indiffe­rently vpon the Saints at Rome, and in­terresteth all the members of Christ, To be assu­red of euery grace sim­ply necessa­ry to salua­tion, is com­mon to all gods Saints, not proper to any, no, not Pauls peculiar. Proued. we may safely collect and conclude, that, To be assured of euery Grace simply ne­cessary [Page 11]to saluation, is common to all Gods Saints, not proper to any, no, not Pauls pe­culiar: for if euery Saint may be assu­red of one, then of euery, grace sim­ply necessary to saluation: but euery Saint may be assured of his owne inse­parabilitie from the loue of God in Christ; and therefore it followeth, as necessarily as the Sunne is accompanied with light, that euery Saint may be as­sured of euery grace simply necessary to saluation. Now because this truth is obscured, and this Angelicall persuasion is held by some to be Satanical presump­tion, it will be no lesse profitable then necessary to driue away all the mists of error and misdoubting by drawing the curtaine from before that light which 1. the Text. 2. the Context. 3. The confession of the Aduersaries giue vnto this conclusion.

From the Text we may draw two arguments. 1. From the Text. Of what grace soeuer simply necessary to saluation, the Apo­stle Paul as concerning himselfe, is assu­redly persuaded, of the same grace, may euery Saint or regenerate Christian, as [Page 12]concerning himselfe be assuredly per­suaded also: But the Apostle Paul is as­suredly persuaded of his owne insepa­rabilitie from the loue of God in Christ, and consequently of euery grace simply necessary to saluation: therefore, so may euery regenerate Christian. 2. By what grace soeuer simply necessary to saluation, 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 them­selues: But the Apostle Paul is assu­redly persuaded, that, inseparabilitie from the loue of God in Christ belongs to the Saints at Rome: therefore the Saints at Rome may be assuredly per­suaded, that inseparability from the loue of God in Christ belongs to them: and if they, then of the same, may all other Saints wheresoeuer for themselues be persuaded also? Either of which two inferences, though they be as true as the Skie is cleare in the brightest day, yet a double exception, in seeming iust, will at the first glance, cast a cloude vpon either of them, if not remoued.

The first is thus framed: It follow­eth not, Because the Apostle was per­suaded of his, therefore others may be persuaded of their, inseparabilitie. Notwith­standing his 1. spe­ciall Reue­lation. Their reason is; He had that meanes which they want, namely, speciall reuelation.

But that cloude is dispersed if one onely beame of the truth reflex vpon it, for the ground of this exception failes them being the 2. Cor. 12.4. for no o­ther place will yeeld them so much as a­ny colour of the like aduantage, where the Apostle comming to speake of his visions and reuelations affirmeth of himselfe, that, He was rapt vp into the third heauen, and into Paradise, when and where they imagine he had this and other things, concerning himselfe and other Saints reuealed to him, but how iustly they say it, let the place it selfe speake, which affirmeth that he heard words not lawfull and not possible to be vt­tered: but this his owne persuasion and assurance he here vttereth, which if it had beene vnpossible, he could not if vnlawfull he would not haue vttered; and therefore not then in speciall maner [Page 14]reuealed, if not then, I cannot beleeue at all, because the word of God doth not reueale it.

But be it supposed (we may suppose light to be darkenesse, truth to be error) that he had it reuealed; let them tell me the cause why he sets downe, this spe­ciall Reuelation, 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 euery Christian, and serue for the com­fort and persuading any of the Saints of their inseparabilitie from the loue of God in Christ: will they say it was his modesty? why, that cannot be, because Apostolique fidelity is, neuer seuered from, euer ioyned with, Apostolique modesty, which appeares in this, that where he so speakes of himselfe, he ei­ther implyeth or expresseth a reason of his so speaking: But he that hath as ma­ny eyes as Argus, or is as deep sighted as Linceus, can espy no such reason here either expressed or to be collected. Surely then this must be the reason, see­ing no better, no fitter can be giuen, [Page 15]that he conceales that ground of assu­red comfort which is proper, and vr­geth those that are common, least hee should cast a scruple into the mindes of them (whom he would comfort) and make them not dare to apply that to themselues, which did seeme to be his peculiar, and so depriue them of that consolation, wherewith he did entend to fortifie them against all assaults and oppositions; and thus, this their excep­tion yeelds them losse for gaine, and confirmes what before I affirmed, namely, whereof the Apostle for him­self was persuaded, euery Romane Saint & consequently euery 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 gi­uen; 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 inferiour to the rest of the Apostles: therefore he might know that of the Romanes, which they could not know of them­selues. [Page 16]But this cloude with another of the truths rayes is dissolued into ayre: for though we will yeeld vnto the Apostle, the preeminence for the measure by reason of that gift, yet wee affirme for the truth of the matter, that they, aswell as hee, might be assuredly persuaded that, inseparabilitie from the loue of God in Christ did belong euen vnto 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 euery 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 iustified, and consequently had faith, that they were Christs, 3.23. and consequent­ly had him in them. Would he haue said thus if it had not been so? or was it so? did he say it? and shall we not thinke he was assured of it? How will this stand with their exception, [Page 17] his gift of Discerning? How doth it agree with the grauity, and wisdome, integritie, and sincere dealing of an A­postle? 2 Cor. 7.14. How else could he speake all things to them in truth, as he affirmeth he did? It must needes then be graun­ted, that seeing he said it, he certainely knew they were so quallified: and yet notwithstanding this his knowledge and persuasion concerning them, hee presseth vpon them, a fearching and diueing into their owne selues, their owne soules, for the finding and sen­sible selfe-perceiuing of those graces wherewith he knew they were en­dued.

Now if they could not haue found nor beene assured of them in them­selues, I would know the reason, why for this hee doth so earnestly presse them in diuers 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 then imply, for it affirmes, nay, [Page 18]euen assures a necessitie; for he tels them if they knew not this they were repro­bates.

If they could not themselues haue seen and certainly knowne these graces in them, these priuiledges to belong vnto them, then these pressing Interrogati­ons had beene either very superfluous (which to say casts vpon the Spirit of wisdome, the Author of them, an impu­tation of indiscretion) or very dange­rous, vsed rather to enforce despaire, then infer comfort, or adde incourage­ment, which is blasphemous, seeing it accuseth the Lord as guilty of dissimula­tion, as though he colourably pretended sure comfort, when he purposely enten­ded assured distractions.

My demand then admits no other an­swer then this, that the reason of his earnest vrging of them, was, to stirre them vp to a diligent examination of themselues as he himselfe declareth, that thereby they might haue experi­once of these graces in themselues, which he testified, and testifying per­suaded them they had: otherwise hee [Page 19]would neuer haue gone about to per­suade them, to whom he wished salua­tion, that the want of personall know­ledge of these graces in them, and pri­uiledges belonging to them, was a signe of their reprobation. 2 Cor. 13.5.

But lest we be thought altogether to roue 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 speciall and spirituall graces be alike) let vs see if we can aime so right, and keepe home so well as to cleare this truth by any passage (besides this Text) betweene the Apostle and these Ro­manes concerning whom, he was here so well persuaded. Surely there is one among others that addes strength to this assertion, that notwithstanding both speciall reuelation, and the gift of discerning euery Regenerate Romane might be assured of that grace in him­selfe, and of that priuiledge belonging to him, whereof the Apostle was assu­redly persuaded in respect of him; and it is this. The Apostle giues God [Page 20] thankes that they (to wit which, Rom. 6.17. among the Romanes or elsewhere were effe­ctually called, Rom. 1.6. for till then, not any other are truly capable of any grace simply necessary to saluation) were, that is, 22. some times, not now, the seruants of sinne, that they were free from sinne, and become the seruants of God, 16. and so free from death, 23. and interested in eternall life, With what face could he haue come be­fore the Lord (though with praise in his mouth) who is the Iudge of all, who knowes 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 Salomon truly argu­eth, if either he had doubted, or had not been vpon good grounds persuaded of, aswell their freedome from death, as the end of their holinesse, eternall life? yet euen in that sixt Chapter, he is euer and anon calling vpon the Romanes, the best among them, in that maner, and with such a Phrase, Tone and Accent, as not only imply a desire he had to excite and stirre them vp to a cleare and di­stinct knowledge of these things which [Page 21]were in them and did belong vnto them, but also a sharpe accusation for their, igno­rance of them in themselues, and not dis­cerning their good estates in which he knew they were, and for which he pow­red forth the sacrifice of thanksgiuing to the Lord; for in the 3. v. of the 6. Chapter, his words are these, Know yee not that so many of vs (including them with himselfe) as were baptized into Jesus Christ, were bap­tized into his death? In the 16. v. these, Know ye not that to whō you yeeld your selues scruants to obey, his seruants ye are to whom ye obey, whether of sin vnto death, or of obe­dience vnto righteousnesse? The best we can make of his thus Catechizing them, and the least we can gather from these cutting questions, is an earnest calling vpon them to haue in themselues experience of the benefits of Christs death and resurrection, which through the whole Chapter are to die vnto sin, and to liue vnto righteousnesse, and the end of all eternall life, which he knew did belong vnto them, so as of what­soeuer grace the Apostle is assured to be in, or to appertaine vnto, another; of the same may that other be assuredly persua­ded is in, or appertaines vnto, himselfe. For whether they be Saints at Corinth or [Page 22]Rome or wheresoeuer concerning whom the Apostle is well persuaded, hee grounds that his good persuasion al­waies, not vpon either speciall Reuela­tion or his gift of discerning, but vpon such signes as they themselues might see, and vpon such tokens as they them­selues might know and well perceiue in themselues: for how knew hee that the Romanes were, before time, not then when he writ vnto them, the seruants of sin, that is, had yeelded themselues once wholly to the commanding power of sin, but now had cast off his yoke? He himself can best acquaint vs with the meanes whereby he attained to that knowledge concerning them: let vs aske him, our question shall not be so ready as his reso­lution, for in the very next words, he dis­couereth them, Ro. 6. vers. 17. to be, their obeying of the truth; yee haue, saith he, obeyed from the very heart that forme of doctrine which was deliuered vnto you, as if hee had said, would you vnderstand what moued mee to giue thankes to God for your present estate, and how I know you are free-men in respect of sins bondage; I will tell you, thus it is, I saw and see and reioyce at it, that you with al the powers of your soules [Page 23]haue yeelded obedience to that truth which hath beene taught you. How knew he that the fruit they should reape was the fruit of holinesse, vers. 22. and that the end they should attaine to was eternall life? Then himselfe none is better able to reueale vp­on what grounds he was moued to hope so well for their future happinesse; and before wee demand he answeres, there were certaine markes (Gods good to­kens) vpon them which they might as well, if not better then he, perceiue in themselues, and they were these, that they were made free from sinne, vers. 22: the yoke and burden whereof any Saint too much feeles, after hee by his corrup­tion is subiected to it, and to his hearts ioy well discernes, when by the Lords mercy in his Sauiours merits hee is eased of it, and then, vers. 22. that they were become the seruants of God, that is, with all submissiue reuerence, and re­nerent diligence did resigne themselues ouer vnto God in minde, and soule, and spirit, and the whole man to doe his will, of which change, no childe of God can bee lesse ignorant, then vsu­ally is a seruant of his owne remouing from a tedious painefull, and no way [Page 24]contenting, to a ioyfull, easie, and euery way peace-bringing, seruice, seeing the seruing of sin and Satan is bondage, and the seruice of the Lord is perfect freedom.

As for the Corinthian Saints, 1 Cor. 3.16. He did in a mannet chide them, because they tooke no better notice that they were the Tem­ple of God, and that the spirit of God dwelt in them: and had he any reason for it? God and his Spirit are inuisible, how then can mortall eies discouer their habitation. Though we doe not see the King, yet we can tell where the Court is, by the Writs that proceede from him, and the Retinue that belong vnto him. They could not but feele the impression of the Spirit sealing vpon their hearts, the eternall peace of their consciences, the neuer expiring pa­tents of Celestiall promises in Christ, nei­ther could they be ignorant of God and his Spirits presence within them, seeing he could discerne that a spirituall sanctitie & godly graces did without adorne them. 17. Againe, It was an excellent priuiledge to be in the faith, 2 Cor. [...]3.5. but an vnparalleld preemi­nence to haue Christ in them, and a bles­sing which in the end bringeth happi­nesse without compare, to be free from the state of reprobation. In all these regards he [Page 25]had affirm'd thē in their measure to be hap­py, and withall these prerogatiues to be honoured with himselfe: 2 Cor 1.20, 22. for (aswell as he) they were by God established in Christ, a­nointed, sealed, and receiued 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 seene) which was not fleeting but firme, Rom. 8.24, 25. it had not a sandy but sound foundation, & what was that? could they also see it, to build their owne assured persuasion and stedfast hope vpon it? See it? clearey see it, palpa­bly perceiue it, and sensibly feele it. First, 2 Cor. 1.5, 7. & 13.5. their partaking of the sufferings of Christ, & then Christs powerfulnesse in them. Such markes 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 haue a fire in his breast and not perceiue the heat of it?) bur common to all the Saints, to all the members of Christ, and to all that looke to enter into the Kingdome of heauen, for they that beleeue not in him will be so farre 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 [Page 26]not be mighty in them, they will not en­dure sufferings of any kind for him. Thus from the Text the double collection (that euery regenerate Christian may be assured of whatsoeuer grace for himselfe, where­of the Apostle is persuaded for himself, or in the behalfe of any other, notwithstan­ding either speciall Reuelation, or his gift of discerning) remaineth vndenyable.

No lesse, The Con­text pro­ueth assu­rance to be common from. but rather more transparent light will the Context giue to this truth, That to be assured of inseparabilitie from the loue of God in Christ, and so of all o­ther graces simply necessary to saluation is not proper to the Apostle nor any Saint, but common to euery one of the S^ts, as ap­peareth by, 1. the Maner. 2. the Marke. 3. the ground of Pauls arguing in this Chap.

For the 1. 1. The ma­ner of the Apostles arguing. the Maner. It is necessarily granted, that Freedome from condemnation. To be the childe of God, Saluation, Inter­cession of the holy Ghost, and of Jesus Christ. To haue all things worke together for the best, Ʋictory in Tribulations, and the like. Inseparabilitie from the loue of Christ and God in Christ, are things simply necessary. Now the Apostle vsing these as argu­ments of comfort, he doth not appropri­ate them, nor any one of them to himselfe, [Page 27]but applyeth them, to himselfe indeed, for he is included, yet, so as the rest of the faithfull also may include themselues. This he would not, nay could not, haue done without deluding of them, if they might only haue seene the Combe, and might not haue tasted of the Hony, but to de­lude them was as farre from his intention as it should be frō our imagination, seeing he sought to approue himself in the consci­ences of all, which he could not haue done though he had vsed neuer so great endeuor, nor truly haue endeuoured, if he in these priuileges mētioned, might only haue cha­lenged a property & the rest of the faith­full could at all haue claymed no interest.

But he saith not; There is no condemnati­on to mee 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 saued by hope. He saith not all things worke together for good to me, but to them that loue God, to them who are called according to his purpose. He saith not, either the spi­rit or Christ makes intercession for mee, but for vs. Hee saith not, in all these [Page 28]things I am more then a Conquerour, but we are more then Conquerours through him that loued not me but vs, He saith not who shall separate me but vs from the loue of Christ? nor, I am persuaded, that neither death nor life &c. shall be able to seperate me but vs from the loue God &c. as freely in­terressing and fully inuesting the Regene­rate Saints then in Rome and all others, who had or shall haue the conditions which are added, in those priuiledges and graces, as he was fully and certainly per­suaded they belonged to himselfe.

For the second, 2. That at which the Apostle ai­meth, i. the comforts of all the Sts. The marke or end where at the Apostle in this place aimeth, what is it? It is the comfort & consolation not of himselfe alone, but of euery regenerate Romane, and consequently of euery truly beleeuing Christian which was then, is now, or hereafter shall be in Christ Iesus, against all and singular enemies and op­posites whatsoeuer which might any way lessen, or by any means cause them to leaue their confidence in Gods loue through Christ, else he might better haue con­cealed these comforts in the closet of his owne breast then reuealed them. And further to say these comforts here recor­ded either all or some of them doe belong [Page 29]vnto him alone, is erronious: for to say, they all are his in peculiar, is to gainesay his purpose here, because the blessed Spi­rits purpose, and his owne speach else­where, where he who was no changeling in his assertions affirmeth that Whatsoeuer things were written aforetime were written for our learning, Rom. 15.4. that wee through pati­ence and comfort of the Scriptures might haue hope: which things (patience and com­fort) by them (the Scriptures) are the Spi­rits aime, their (the Scriptures) end not only in the Apostles time, but to the worlds end. Now how can we be armed with patience, sustained with comfort, & transported to the hauen of happinesse, with hope by this Scripture an only place of comfort, yea euen of all places fullest of the spirituall Balme of Gilead if it wholly belongs to Paul? If it it wholy belongs to Paul how cā it otherwise be thought, but that, he sought only himselfe & his own glo­ry, neither the Saints then, nor vs now?

To affirme that some of them belonged to him, presupposeth this particular cōfort laid downe in this Text, the inseparability from the loue of God in Christ, which is the greatest, and comprehends the rest, & therefore if any, then this; if this, how is [Page 30]not the Apostle (as was euery one of the three friends of Iob) a miserable comfor­ter of a distressed conscience? Iob. 13.4. & 16.2. & 2.12, 13. for as they cast dust vpon their heads, and sate by him seauen daies and seauen nights together sor­rowfull, yet at last failed in applying com­fort: So hee hauing animated a fainting soule, refreshed a wearied spirit, and sup­pled a wounded heart with sundry spiritu­all Cordials against the rigour of the law, the frailtie of the flesh, the greatnesse and grieuousnesse of afflictions a long time, should leaue that soule so languishing, that spirit so weary, that heart so wounded in danger of the last enemie, and in doubt of none of the least mercies: for not one but euery faithfull soule perceiuing it must, though it haue foiled many aduersaries, faile in the end wholly, and faint vnder the burden of one or other opposition, & not obtain the end of its hope and expectati­on, the loue of God in Christ is plunged deep in the gulfe of desperation; and so would Paul become the sauour of life to none, the sauour of death to all euen those which are coheires with him in Christ, which must not so much as once into our thoughts bee admitted or in our minds conceited, much lesse with our mouthes be vttered, seeing [Page 31]the holy Ghost affirms, 2 Cor. 2.15, 16. that he was the ef­fectuall sauour of life to the Fathers cho­sen, and to the Sonnes redeemed.

For the 3. 3. The ground of his cōforts. thing considered in the Con­text, the Ground of Pauls arguing & of his comforts here laid down, are of two sorts, the one working, Gods loue & mercy, Christs merits & efficacie; the other witnessing, Gods spirit & our spirit, or a renued consci­ence. Now all & euery of these cannot but be affirmed, must necessarily be confessed, to be cōmon to all, not only proper to any of the faithful: for to deny these, one or any of them to one or any belieuer, is to deny him, to be elected which proceedes from Gods loue, to bee redeemed which is of Christs merit, to be sanctified which is the work of the spirit, seeing therfore the groūd, of this his inseparability frō Gods loue in Christ, & of the other priuiledges is cōmō, I conclude that, To be persuaded of, & as­sured in, these, is also cōmō with the Apo­stle to euery truly regenerated Christian.

Thus the Text and Context cleare our conclusion, Aduersa­ries confes­sion. but that wherein we may iust­ly triumph, and which is not of the least force both to confound the persons & con­fute their opinions, is, their owne Confes­sion. For (say they) if there were either a [Page 32]word, Bellar. l. 3. de Iustof. c. 8. saying to euery particular person, as our Sauiour to the sicke of the palsie, Sonne thy sins be forgiuen thee: Math. 9.2. or we could certainely know the truth of our conuer­sion, we might freely conclude & conclu­ding assure our selues, that we should ne­uer be separated from the loue of God in Christ, but (which is all one) be saued, that our sins are pardoned, we are iustified and shall be glorified: But there is (say the ad­uersaries of this truth) no such particular promise reuealed now, by name or in that maner to any particular Saint in or by the word: nor any such assurance of our con­uersion can be apprehended: therefore we cannot be assured either our sinnes are pardoned, or wee neuer shall be seuered from the loue of God in Christ, or at last shall be saued.

The first is friuolous, Generall propositions particu­larly to be applyed. the second false.

The first is friuolous: for let them tell me, is not the Gospel the same for comfort that the Law is for terror, to the soule? must the soule apprehend, and apprehen­ding apply in particuler to it selfe, the ge­nerall precepts prohibitions and threat­nings of the Law, and may it not in like maner apprehend and apply, The Gospel aswell as the [...]. in particuler to it selfe the generall promises and priui­ledges [Page 33]of the Gospell? how is the Lords mercy ouer all his workes? is his hand of fauour shorter then his hand of fury? Psal. 77.7, &c. Hath the Lord forgotten to be mercifull, and doth he thus shut vp his louing kindnesse in dis­pleasure. Is his Mercy thus smothered by Iustice? and hath his Iustice got the start so far of Mercy? Must I swallow the poy­son, & may I not taste the Antidote? must I lay to my sore the Corafiue only, & may I in no case apply the Plaister? Shall an heire into whose hands the entaile of his Ancestors inheritance commeth, reading the euidence (knowing there is none other to debar him of it, though he cannot finde his owne name in particuler, & his dead Ancestors being so tong-tied that they cannot speake) not conclude I am of the same linage, and therefore this inheritance doth belong vnto me? and may not euery Saint and member of Christ in particuler, knowing himself to be a spiritual heire of Abrahā, Acts 3.25, 26. reading the Letters Patents of the King of Heauen, seeing the Kings Seale, & hauing all committed to his own vse, con­clude that the benefit of this blelongs vnto him, seeing his father could not cancell it, his Soueraigne would not, neither can any pretend title to his preiudice? for though [Page 34]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 neuer so gene­rall he may safely inferre the particuler, for this is the practice of the holy Ghost, nay; and the aduersaries themselues make the like conclusion.

It is the practise of the blessed spirit som­time to apply a particular to a general vse, To apply particularly generall propofi­tions, is the practise of the Spirit. sometime casting that couer (which will serue a multitude) vpon a few; and again healing the wounded heart of one with those plaisters which had bin applyed vn­to many. The Apostle applieth & challen­geth to himselfe & others the same which the Prophet Dauid alledgeth of himselfe, Seeing thē, saith he, that we haue the same spirit of faith, according as it is written, I beleeued, Ps. 116.10. 2 Cor. 4.13. Ios. 1.3, 4, 5, 6. & therefore haue I spoken, wee also beleeue & therefore speake; by the same rea­son whereby the Lord encouraged Iosuah in particular against all enemies, euery member of Christ aswell one as another, all as any one, in his iudgement, must be moued in all their wants to eschew coue­tousnesse, Heb. 13.5. and be content with such things as they haue, because he, that is the Lord, hath said it, I wil in no case faile thee, neither [Page 35]forsake thee, Ps. 56.4, 11.13. Heb. 13:6. & seeing that kingly Prophet vpon the persuasion, that the Lord was his helper, did not feare what man might do vnto him, both he and other may not only ac­count the Lord as their helper also, but vpon that hope take heart against the feare of all wrongs. And is it not cleare 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 iustified by Faith, therefore all belie­uers that either haue been, are, or shall be iustified; haue beene, are, and shall be iu­stified by faith likewise? Aske the Apostle Peter why he persuaded euery particular person (to whom he spake) to repent and to be baptized (now euery particular con­vert was to be baptized) in the name of Ie­sus Christ, for the remissiou of sinnes, Acts 2.38, 39. and as­sured them they should receiue the gift of the Holy Ghost? was it not this? because the promise was made to them & to their children and to all a farre off. Plainly insinu­ating that by how much more large the promise was, by so much more might eue­ry one of thē in particular be bold, by ob­seruing the cōditiō & suffering the seale to be fixed, to interest, & establish thēselues, in the couenant. Dauid in his perplexitie [Page 36]almost despaired of the Lords goodnesse towards him, as appeareth in that he so earnestly expostulateth the case cōcerning Gods dealing with him, when he saith; Will the Lord absent himself for euer, Psal. 77.7, &c. & will he be no more entreated? is his mercy cleane gone for euer, and is his promise come vtterly to an end for euer more? hath God for gotten to be gracious, and will he shut vp his louing kindnesse in displeasure? But why doth he correct his infirmitie? because he forgat the yeares of the right hand of themost high: and how doth he recollect his spirits? by re­membring the workes of the Lord, & calling to mind his wonders of old time, euen those (for thē he mentioneth) which he had done for that whole multitude of his ancient people the Israelites whē he deliuered them from the thraldome of Aegypt, applying to himself that power which was made appa­rent for, & that Mercy, which was mani­fested to, a great number, euen a whole Nation, for his personall comfort.

Now they themselues make the like con­clusion: And euen of the Ad­uerseries themselues. For demand of one of their Priests why this or that particuler man or woman must belieue and be persuaded his or her sins are pardoned vpon the pronouncing of absolution, he will surely, otherwise he [Page 37]cannot answer, Christ hath left that po­wer vnto him. But demand againe where findes he that power confirmed on him? He must answere Christ said vnto Peter and the rest of the Disciples, Whosoeuer sins thou or yee remit, they are remitted. And now inferres he from hence, that he may remit sinnes, & 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 answere, it is because he is in the place of one of the Disciples, and what was said to Peter and the other Apostles is deriued to him: doth not he now from a generall inferre a particular, or if they will from one particular, the Apostle Pe­ter, interest another, the Pope? if this be lawfull for them and not for vs, let them produce their charter and priuiledge thus to conclude, or if it may be done in this case and not in any other, let them shew their Prouiso, or else we may safely hold, that, What the Holy Ghost in this kinde vseth and they practise, wee may lawfully vse the same, and they haue no reason to except against it, namely, that from the generall promises and comforts of the Gospell wee may draw particular [Page 38]conclusions for the assuring and establish­ing of our hearts in any necessary sauing grace. Truth of conuersion may bee knowne. Thus is the first friuolous.

The second is as false: for if a Saint might not euidently perceiue his own conuersion to be true, I would know the reasō why in the Scriptures we haue the notes of repen­tance together with the proper effects of the same declared, if it be not this, that, e­uery Christian looking in this glasse which yeelds the fullest and truest resemblance of the heart might behold by due examina­tion the cōformitie of his soule to the will of God, thereby to receiue comfort & con­fidence in assurance of the pardon of his sins, future happinesse, and at all times in­separabilitie from the loue of God in Christ, and the like: for can the fire be certainly knowne by the heat, Math. 7.6. the tree by the fruit (in our Sauiours iudgement not a doubt­full and coniecturall signe, but a sure and infallible note) and shall not a man by the effects manifestly see his faith vnfai­ned, his repentance sound? yes surely: for is true repentance a sorrow for sins past, a striuing with sins present, a watching to preuent sins to come, an hearty desire, full purpose and constant indeuour to auoid euill and prosecute that which is good? [Page 39]and shall not a man know that he is indu­ed with it? Is it possible that a man should grieue and not take notice of it, striue and not feele it, watch and not perceiue it, de­sire and not discerne it, purpose and not discouer it, endeuour and not finde it, and doe all these heartily, fully and constantly, & not euidently know it? It is not possible.

Besides euery regenerate man hath a a new heart, a renued spirit, which is a faithfull witnesse, giuing testimony not to God, for that it needs not, nor to others, for that it cānot, but to the man who hath it, for that it must, of the truth of those things, which it knows to be in him cōcer­ning Gods wil, & his own eternal welfare; Pro. 14.5. seeing thē a faithfull witnesse will not lye, & the spirit of the penitēt testifieth the truth of his repentance may not he be as firme­ly persuaded, as his heart faithfully wit­nesseth the sincerity of his conuersion.

But the heart of man, say they, Ier. 17 9. What heart it is which is deceiued. Is deceit­full aboue measure, who can know it? It can­not be denyed that the vnregenerate heart (of which the Prophets speach is to be conceiued) is like a filthy puddle, at the bottome wherof through the thicknesse & impurity of the water, neither one thing nor other can distinctly, if at all, be seene: [Page 40]but the regenerate heart, which only is the harbor of true repentance, may fitly be cō ­pared to a clear fountain at whose bottom euery thing as it is sand frō mud, base from better mettals, being cast into it, may be discerned: & howsoeuer the vessels which are in an house, are not in the night season through darkenesse by the eye distingui­shed; yet at the approach of either Sunne or candle, a man may take notice of, and put a difference betweene, those vessells which are appointed to honour, and these which are destinated to dishonourable vses: so that heart which is full of Spiri­tuall darkenesse admits noe exact know­ledge of either vice or vertue, but mistakes the one for the other in it selfe, yet the beames of the Sunne of tighteousnesse by his blessed Spirit entring into that heart which is become the Temple of the Ho­ly Ghost, nay, euen the dwelling and abi­ding place of the euer to be admired Tri­nity, enlighten euery crany and corner of it, and so lay vnto open view the sinnes and sanctities of the same, as they are in­deed. How else could a Saint sorrow for the one, or reioyce in the testimony of a good conscience, be solaced & giue praise vnto God, for the other?

And was not (so they doe obiect) Peter, after he was called to his Apostleship, and indued with sauing grace, much deceiued when he boasted: Though all men should be offended, because of Christ, Mat. 25.33, 35. yet would he neuer be offended, and though he should dye with him, yet he would not deny him? That Peter said so, may not be gainesaid, and that he was deceiued, must needs be granted: but that, they inferre hence more then wee affirme, may thus bee plainly manifested: for that wherein Peter failed, was as they surmise, his constant confessing of Christ; but it is only their surmise: for in euery grace, in euery dutie, there are two things to be considered, the grace or duty it selfe, and the circumstances of it, now these circum­stances are either simply and absolutely necessary, or only respectiuely and condi­tionally requisite to saluation.

Be it now granted, that the grace or du­ty wherof Peter made so faire a show, was a resolute purpose, not to be offended with, but to be a confessour of, Christ his Master, they cannot deny, but must confesse, that those circumstances of it which were pri­mary, were, that he would not do the one, and that he would doe the other, with all [Page 42]willingnesse, constantly, truly and sincere­ly, without all by-respect: those which were secondary were, the continuing in ei­ther of thē at this or that moment of time, at this or that time of Christs prosperity or aduersity, happy or miserable estate, &, as it is from his owne mouth at Christs death, in this or that maner or gesture, sup­pose praying with Steuen (not simply pray­ing, Act. 7.59, 61. or praying feruently but praying) for himself standing, for his persecutours knee­ling, and will not they now confesse that these latter are things which God (who hath put the times & seasons in his own pow­er, & 1.7. Rom. 14.17 & whose kingdome consists not in outward but inward things) hath neuer promised; and therefore no meruaile if he failed, see­ing preuailing and presuming are seldome or neuer met walking in the same path, or possessed by the same person at the same time.

But now his willingnesse, truth, sinceri­tie & the like (conditions, without which a grace is no grace, a duty no duty promi­sed to, and through the presence of Gods gracious Spirit alwaies 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, [Page 43]and so not at that time, to be seen han­ging on the boughs; yet alwaies in the root in that season, which God had deter­mined as most due and conuenient, ready to be made apparent.

As therefore we will not affirm that Pe­ter was neuer offended because of Christ, Wherein Peter in that Protestatiō was not de­ceiued. so they in their consciences must needes grant that, as Dauid hath taught vs to dis­tinguish, he was not offended with him for euer; Psal. 55.25. and though he died not with him as he pretended, yet he died seazed of the grace of confessing him as his heart then persuaded, nay, he died for him as he then purposed, and as the euent it selfe after de­clared, that I may turne the point of Bel­larmines owne weapon against himselfe, who had receiued sure by the hād of God, seeing him argue against the light of his owne conscience, some great stroake on his head, which did much confound his memory and besot his iudgement when he thought vpon the deceitfuleesse of Pauls (rather Sauls) heart raging against the Church, seeing he was then an vnbelieuer, Absurd to alledge Pauls rage against the Church to proue a St. may be de­ceiued. and could not possibly then be acquainted with that certainty of faith which is the elects peculiar: and howsoeuer as he in­ferreth truly (hauing a little as it seemeth [Page 44]recouered his senses) so far as ignorance, and inclination or affection to sinne pre­uaileth, so farre is doubting powerfull, yet he proclaimeth his, either ignorance, blindnesse, or wilfull delight in error, in in that he laboureth wholly to depriue the sonnes of God of that measure of assu­rance concerning their eternal priuiledges which is answerable to that degree of sauing faith, According to the mea­sure of faith is the mea­sure of the Saints as­surance. 1 Cor. 13.3. wherewith, be it lesse or more, they are vndenyably enriched: and though some may giue almes out of vain­glory to be seene of men, and other suf­fer their bodies to bee burned for heresie wanting, in doing both and either, true Charity, thinking notwithstanding they doe men and God good seruice, yet this doing is so farre from any measure of, that it hath no affinitie with, true conuer­sion, which causeth a man if he fayleth in the one, not to let God rest till it be pardo­ned, & in feare of the other, to pierce the cloudes with feruent cryes that, it may be preuented, whose humble breathings issu­ing from such a breast, draw in the com­forts of Gods Spirit, & are refreshed with a perusasion groūded vpō Gods promises, that, in Christ, his suit shal either be grāted or his desire for the deed freely accepted.

What shall we say then to those who would haue all the S^ts to remain in a wa­uering doubt, & that of duty, concerning their eternall safety? Deale they not like watermen in their opiniōs, & are they not enemies, dangerous enemies, to mens souls in the maintaining of thē? Of all, Pa­pists haue least reason to doubt of saluation. Watermen they are, for while they labour for Guesse & con­iecture, taking in their hands the two oares of the Law & the Gospel, do they not look another, euen the quite contrary way? for how cā they want the help of the Law for their certaine assurance of life eternall, see­ing they teach, & would haue no man to doubt that they may yeeld to it full obedi­ence, yea, and performe more then it lyeth vpon them towards the supplying of the wants of other? and how is it possible that they should be destitute of the Gospels furtherance for the setling of their confi­dence when as they of all the men in the world, & none but they, if we shall belieue thēselues, are the true belieuers? Me thinks they being persuaded resolutely of either of these seuerally, should not be in suspition to be damned, but being assured of both these ioyntly together, how is it possible, that they shold only be in a coiecture to be saued? vnles it be iust with God, to mingle [Page 46]their meanes of assurance with doubting to attaine the aime and end of their obe­dience & pluck downe the plumes of their faith with a feare of failing in their hopes, seeing they ioyn with Christs al-sufficient, their own al-deficient merits, and will be iustified by their works, w^ch God wil not.

But to leaue them to their strong delusi­ons, To hold doubting necessary is dangerous. how dangerous are they to the soules of men, while they presse vpon the people this continuing in doubt of future ioyes, & of present good estate, as necessary? Do they not paue before them the path which will without any hinderance leade them so, Such a doubting as admits no assurance makes prai­er fruitlesse. as they shall vndoubtedly misse of what God hath promised? for hath God in his reuealed will made knowne his good and vnalterable purpose for conferring vpon 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 powred out with feruency? and can there be feruency where there is an vncer­taine faith? or if their faith be doubting, can their prayer preuaile? Surely Saint Iames thought verily, whatsoeuer these Romish Sophisters imagine, that asking and beleeuing, nay such a belieuing, as [Page 47]ought to be seuered from euery doubting, are to be inseparably ioyned together, Iames 1.6. when he bids euery Saint Aske in faith no­thing doubting, and taketh it for vndenya­ble, howsoeuer they conceit it, that the more doubting there is in asking, the lesse hope there is of speeding, nay, if there be nothing but doubting, there cannot be a­ny expectation of enioying when he posi­tiuely affirmeth that, vers. 7. That man must not so much as thinkee that he shall receiue any thing of the Lord. To haue then a mem­er of Christ, be the assault what it will be, to continue necessarily in onely a coniect­urall and vncertaine guesse, that He shall be well, is it not to draw on the soule from vncertain doubting to certain despairing? and to moue the Lord not only to a deny­ing of his prayer, but euen a distaste of both prayer and person? for is it not a calling of Gods promises into question, as if they were either only pretended or im­pertinent, as if man by no meanes could be capable of them? Is not the truth of God hereby impeached, peace of consci­ence vnsetled, hope disheartened, patience deceiued, our loue to God diminished, & the best man discouraged in the course of grace? what difference betwixt him that [Page 48]liueth by, Pro. 26.13. & 15.19. and him that hath no hope in the time of tryall? Shall not both pretend a Lyon in the way (which to both is an hedge of thornes) and either shun the combate or be discomfited in the conflict? Ps. 14.5. Pro. 28.1. Shall they not feare where no feare is, and fly when none pursueth, and beholding the fury of an an­gry Iudge, Reu. 6.16. wish in despaire the Mountains might fall vpon them?

But, blessed be God, euery one of the righ­teous is so far from hauing cause to be dis­couraged in his trials that he hath, through an holy confidenc, Pro. 14.32. hope euen in his death; for it is the nature of true faith to be confi­dent, Gen. 32.26. and to wrestle as Iacob euen with God himselfe, 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 minde, not suffering them to depart till it from them hath sucked some comfortable solace. No presum­ption to la­bor for assu­rance. Let not vs then contemne that as presumptuous which the Lord hath com­mended, yea, commanded as precious: for that which he hath appointed to be found, is ingratitude in vs not to seeke that which he hath aduised vs to haue is negligence in vs to want, & that which he hath enioyned vs to haue in high regard, is disobediēce to neglect seeing we may safely saile between [Page 49]the gulfe of presumptiō & cōtēpt & with­out dammage flye between the scorching Sunne of security & the cooling sea of de­spaire; so as neither the wings of our souls in our passage to heauen shall melt by the one, not becom stiffe by the other: for kee­ping within the compasse of our holy con­fidence, we shall continue safely in a Chri­stian motion till we rest vpon the battle­ments of our Celestiall mansion.

How is it then that we seeke such cer­tainety in earthly things? In them we wil do nothing without mature aduise & great consideratiō; for to inuest vs furely in our temporall inheritance, the Euidence must be carefully drawne, what is superfluous razed out, what is wanting supplyed, & if any thing may only be suspected to ouer throw our tenure, the couenant is renued, other cōditions are concluded, & if about these any doubt arise a new course is deui­sed. Thus we make that sure we are sure to loose, carefull to haue things tempo­ral, clods of clay for our bodies which are houses of earth. And shall we not aspire vnto certainty in our spirituall and eter­nall endowments without which we faint in miseries, faile of Gods mercies, & haue no interest in Christs merits? Shall we not endeuour resolution in and against our [Page 50]doubtings concerning our heauenly inhe­ritance, through which the soule 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, Meanes to obraine as­surance. now the Spirit it selfe is giuen to those that in faith & feruency aske it: the word is the Lords mouth which promiseth it and the Sacra­ments are his hands which seale it to vs, Motions to assurace are raised in the heart by the Spirit, and these must not be quen­ched. Nourish the hatred, extinguish the delight, of euery sin, and daily encrease & continue our desires and endeuours for the reforming of euery euill, if the flax of affi­ance onely smoake, we must blow it with serious meditating vpon Gods Couenant, and an-humble applying of his promises, inflame it with obseruing the truth of thē towards others, but especially by finding experience of the spirits power in our selues, and cause it to burne with the true acquaintnance of that blessed, holy, and e­uer happy vnion which is betwixt God and vs, and by being abundant in good workes: for that hath a secret blessing.

Now this fire will be known if we find in other, Signes of ssurance. & perceiue in our selues the fruits [Page 51]of the Spirit, if we be continually armed in euery part, if we be confident in all pro­iects that are good, & rest contented in oc­currences that are crosse, & depend vpon the Lord for things euen of this life (a duty which Christ insinuated when he taught vs to pray for our daily bread, Math. 6.11, 12. before our sins forgiuenesse) if we can scorne & hold all things in this life, nay life it self, contemp­tible in comparison of Christ & his crosse, beare the brunt of the greatest oppositiōs patiently & couragiously for his truth, & that to the end, stand vpon God only his power & prouidence in all our tryals: if it suppresse all naturall feares, subdue all Di­abolicall assaults, proceed from an ap­prehension of Gods promises after repen­tance, & if that apprehension be seconded with the secret testimony of Gods spirit, rhere is no doubt of this sound assurance which is common to all the Saints.

Cōmon to all the Saints? Outward conditions should not exalt a Sr. too much aboue his inferiour brother. why should then any outward condition cause any to exalt himselfe aboue his bretheren, or to swell against those that are endued with the same at least some if not greater mea­sure of spirituall graces? should not euen this moue them to make themselues equall with those of the lower sort: and may not [Page 52]euen the meanest among Christs members solace themselues in this that they are not excluded from assurance of their interest in life eternall, The mea­nest Saint to be sola­ced hereby. but may, in some measure, many times in a greater measure, thē other of euē the children of God, that in the eies 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 al their maladies which arise frō worldly wants or wrongs? Be they neuer so much distressed or despi­sed they may securely repose thēselues in their holy confidence, How to be comforted by assurāce in sint and sufferings. for being renued in their minds & bodies the deadly arrowes of sin and sufferings are dipt in the blood of Christ, who like a good Phisitian will take care to heale their wounds with his own hands, & either take away from thē maladies as from Hezekiah, Esay 37. & 38. or free them from the mischiefe of them, by ministring an Antidote to their poyson, 2 Cor. 1, 4, 5 & 12.9. Luke 16. as in Paul; or in his appointed time, by remouing them, as he did Lazarus to glory. To which the Lord in his mercy bring vs for his Christs merits, To whom with the blessed spirit, One God in Essence, three in Persons, be as­cribed all honour, praise, and power, now and euer. Amen.