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.
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,
IN the First and second Verses of this CHAPTER, Saint Paul lays a strict charge upon Timothy, and that before God, and the Lord jesus christ, to Preach the Word, to be instant in season,
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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;
and out of season, to reprove, rebuke, and exhort, with all long suffering and Doctrine: This charge Saint Paul does enforce, from three weighty Reasons;
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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;
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 Kingdom, ver. 1. The two other Reasons follow the Charge, the First is drawn from the opposition, which Timothy was like to meet withal, in his Ministry;
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.
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 proof of thy Ministry. ver. 5.
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 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.
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.
and is his certitudo Subject; 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,
Secondly, we have Saint Paul's Confidence enlarged, in Relation to Others, and this is his Certitudo Object, the certainty of the Object, And not to me only,
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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.
I begin with Saint Paul's Confidence, laid down in Relation to himself, the Certitudo Subject, the certainty of the •ubject, Henceforth there is laid up for me, a Crown of Righteousness, which the Lord, etc. 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,
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,
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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.
when he saw things not to be uttered, 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 premises he warrantably infers this Conclusion, Henceforth there is laid up for me, a Crown of Righteousness.
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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,
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 Council 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 Wisdom of the Legates, to draw up the decree, Concerning the certainty of salvation,
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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,
so warily, that while the Council yet sat, Dominicus Soto, wrote a Book, and entitled it, De Nature, & Gratia, wherein, he positively affirms, That a man cannot be certain, 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 consequently, not certain of his salvation, Sine Revelation privelegiatâ, without a special, particular Revelation from God, to settle him in the persuasion:
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 Ambrosius Catarinus Bishop of Minori, having before defended the contrary, published Another Book, wherein he maintains, against Dominicus Soto, that, without the Indulgence of a particular special Revelation, a justified righteous man, reflecting on his own soul, may be certain, Certitude 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 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,
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 Council, in this Controversy for Patronage of their contrary Tenets,
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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:
but afterwards published Apologies, and Antiapologies, complaining to the Synod mutually one of Another, for imposing on the Council, 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;
and indeed the decree, accommodating it self, as much as possibly it could, to satisfy contrary Interests and displease none, speaks as Equivocally, as the Oracle of Delphos, so that what the meaning of it is, is hardly known At this day;
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but did acquiesse in the Decree, in that forme of words, in which it was published, the Legate Santa Croce, testified for Catarinus, Monte, the other Legate openly professed himself of a fourth Opinion.
but did acquiesce in the decree, in that Form of words, in which it was published, the Legate Santa Croce, testified for Catarinus, Monte, the other Legate openly professed himself of a fourth Opinion.
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,
First, Whither a wicked man remaining a wicked man, may believe the pardon of his Sins, whither he may be confident of his Interest in God, that he hath his part in the merits,
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,
For, as true faith does afford the soul, a true and well grounded support, and consolation, and enableth us to look unto Eternity, with undaunted courage,
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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:
so a false ungrounded faith, does afford a false, ungrounded Comfort, which quells, and suppresses, the horror of the apprehensions of damnation and Judgement to come:
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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,
How greedily do the giddy, undiscerning Vulgar, receive this Doctrine, as the very life, and soul of the Gospel? which Doctrine, imposing no hard task upon Flesh,
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,
Who doubts of this, when he hears Korah justifying himself, and his fellow Rebels, as the only Godly Party, saying, All the Congregation Are holy, every one of them,
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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:
and the Lord is among them, Num. 16.3. See! none but Saints, Holy Rebels, 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:
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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.
until christ destroy their confidence, by passing that dreadful Sentence of condemnation against them, Depart from me, you cursed into everlasting fire, prepared for the Devil and his Angels, Saint Mathew 25.41.
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,
If any man say, that the Assurance of the wicked, does differ from that of the Godly, I answer, that differ they do, in their Ground, That of the Godly being built upon a Rock, 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,
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:
yet withal affirm, that this bringing forth fruit, is but an extrinsical difference in the effects, and no intrinsical difference in the nature of the Act it self, of Assurance:
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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:
God hath not promised Justification to any man, Immediately, but under a condition, and whither the Condition be performed, every men own conscience, is the best Judge to resolve him:
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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.
This is known only by a Reflection, on our Habits, Works, and Actions, from whence do issue those two Sovereign Acts of the conscience, either to condemn or to absolve.
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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,
Fourthly, the Question is not, Whither the last resolution of the Assurance of God's favour, be terminated in the sincerity of our Graces, the condition of our being in God's 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,
or in the belief 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,
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,
Fifthly, the Question is not, Whither this certainty of Salvation and the fear of God be compatible and may consist in the same Subject, for these Are not At odds,
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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.
and if Some graces may be perfect, why not all graces? and so we turn Novatians, Catharists, Perfectionists, whose Tenets in this kind, have been condemned as Heretical, by the Catholic Church in all Ages.
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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 the sincerity of his obedience, may, without an extraordinary Revelation, attain 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:
and consequently be assured of his Justification Here, and his title to Glory hereafter? This they of the Church of Room deny, and this we affirm, and we affirm it on these grounds:
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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.
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 bears 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 John 4.13. Faith, is like Light, which renders, it self, as well as other things, manifest.
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.
The end of Evangelical promises given in the Gospel, is, That we might have a strong consolation, who have fled for refuge, to lay hold upon the hope Set before us, Hebrew 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,
now the general 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 himself, does 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,
and believe, and obey the Gospel, which is the certainty of the Subject: this general Faith of the Object, is so Far, from giving any strong Comfort,
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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.
how that jesus christ is in you, except you be Reprobates? 2 Cor. 13.5. will any man search for that, which he is sure he shall never find? Again, Give diligence, Says Saint Peter, to make your calling and election sure, 2 Pet. 1.10.
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.
Lastly, without this Assurance, how can we obey those Commands and Precepts, which require us, to rejoice always? 1 Thebes 5.16. to call God, Father? Luk. 11.2. to live in his praises? Psa. 49.1, 2. to long for Christ coming? Revel. 22.17. and 2 Thebes 1.10. and to Comfort our selves, with the very mention of it? 1 Thebes 4.8.
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 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,
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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 his appearance in the Clouds, to judge the quick, and the dead, then a Malefactor in chains, whose guilt hath made him, the son of death, does desire the hastening of the Assizes, or rejoice that the time draws High, wherein he shall be called to the Bar,
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,
Yet, though a Christian, reflecting on his own soul, and examining his graces, actions, and Obedience, may, without a special Revelation, attain unto an infallible knowledge of the sincerity of his graces,
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,
then Mayest thou have thy confidence in Heaven, and yet nourish thy corruptions on earth, then Mayest thou live in since, and yet be blessed with the tastes of Glory: and this is evident from the Text,
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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,
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,
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:
beloved, Says Saint John, if our Heart condemn us not, then have we confidence towards God, 1 John 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 God's Favour, no assurance of Salvation:
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, Et crimen honestum quàm turpem Catonem, will rather inrowle Vice in the Catalogue of Vertue,
and made Persons to qualify Actions, and moral actions, to differ, not according to their Specifical Forms, but according to the Subject, from whence they flow, Et crimen Honesty quàm turpem Catonem, will rather inrowle Vice in the Catalogue of Virtue,
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,
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 deer to God, in Bathshebah's, arms,
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, To do every thing without scruple or hesitation, is Christian Liberty, To profess that we transgress,
Judge, if these men, be not in a fair 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, To do every thing without scruple or hesitation, is Christian Liberty, To profess that we transgress,
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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:
and since in nothing, is Repentance from dead works, and mortification of the Old Adam: And Lastly, to acknowledge no distinction, no difference between good and evil, is to be like our First Parents in their Innocency, and is true Christian perfection:
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&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,
etc. Certainly he that reads that Psalm of Davids penned upon that Occasion, most, whither he will or no, subscribe to this First Proposition, That since, living in any known since,
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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;
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;
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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:
First, in respect of the Work it self, which requires much labour, and pains, deep mortification, earnest endeavours to perfect holiness in the Fear of God, a long uninterrupted course in Righteousness, not broken off by the commission of any work of the Flesh, or pollution of the World:
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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:
Secondly, in respect of the difficulties and oppositions, that oppose us in the Way, and that both from the Devil and our own corruption, being Subject to many delusions, both from the devil and our own Hearts:
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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. NONLATINALPHABET and NONLATINALPHABET prove, and examine both, aye, and both little enough;
Saint Paul Therefore, is feign to double his Exhortation to the Corinthians, Prove your selves whither you be in the faith, examine your selves, 2 Cor. 13.5. and prove, and examine both, aye, and both little enough;
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Justly therefore may we wonder, at their arrogancy, who being but Novices in Religion, dare prattle of a NONLATINALPHABET, a fulness of assurance of Gods favour, to them in Christ:
Justly Therefore may we wonder, At their arrogance, who being but novices in Religion, Dare prattle of a, a fullness of assurance of God's 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:
That, which Others of longer standing, and Far greater progress in Sanstity, Dare not to attribute to themselves, these yesterday's men, proclaim to have attained:
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but after many Conflicts with doubtings, combates with corruption, and experiences of Gods Favour, we gather firmeness rather then fulness of Assurance.
but After many Conflicts with doubtings, combats with corruption, and experiences of God's Favour, we gather firmness rather then fullness of Assurance.
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,
for as the children of Israel, gathered their Manna, 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 God's Favour is experiementall only,
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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.
so that we may complain of his absence, and with the Church in the Canticles, inquire After him, Quo Abijah, quo se Vertit Beloved 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 seems to absent himself, to have turned his back and not the face as in the day of Calamity, Jer. 18.17. we may conclude with the Church, even then, when we feel not his presence, I am my Beloveds, and my Beloved is mine, ver. 3. of the same Chapter.
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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,
so dejected, with Fear, and diffidence, that while Others say unto him, he is like to say as much to himself, Where is now thy God? Nay, he will say unto the God of his Strength,
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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,
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 presently, God did but turn away his face and he was troubled, Psalm 30.6, 7. Troubled? and that so Far, that you would judge him to be in desperation, utterly to have lost his hope,
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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 in his ebbing, and flowing of this heavenly consolation, De accessu, & recessu Lucraris, as Saint Bernard speaks, Thou art a gainer by his coming,
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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,
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, etc. God permits us a little to sip of the Cup of Consolation, to taste how gracious the Lord is,
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.
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.
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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,
Fifthly, The fifth Proposition is this, The particular Assurance of Remission of Sins, and reconciliation with God, which just men attain unto upon their Repentance, obedience and Faith,
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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,
when it is Strongest, never amounts to that firmness of assent which we have about the Common Objects of Faith, to wit, the Articles of Creation, the Trinity, the Incarnation, Passion, Resurrection,
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;
and Adoption, as he is certain that christ is the Son of God by Nature: And the reason is, Because these Articles Are totally, and immediately revealed in the Scriptures;
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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,
But that this or that men Sins in particular Are remitted, that mine or thy Sins Are forgiven, depends upon a Practical Syllogism, whereof the Major Proposition only, is the Word of God, the Minor, or Assump, is a collection, arising from the reflection,
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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, tantum dilataris in fiduciam, according to the measure of thy Grace, so is the measure of thy Assurance.
and observation of a men own Qualities, and Actions, and the Conclusion, is more, or less certain, according to the Truth of the Assump, according to that of Saint Bernard, Quantum crescis in gratiam, Tantum dilataris in fiduciam, according to the measure of thy Grace, so is the measure of thy Assurance.
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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:
but, Because we may grow secure, and negligent, and be wanting to our selves, in the use of those means, which may establish us in this See Roboratâ confirmed strong hope:
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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.
when Benhadad King of Syria, 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.
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 the Fear of Isaac, had been with me, surely thou Hadst sent me away now empty, Gen. 31.42. Commentators 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 Fear of Isaac;
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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, videat ne cadat saith Saint Augustine The Apostle affrights me, he startles me,
and Therefore Because Abraham was now Comprehensor, dead, and in the state of Bliss, and Isaac what but Viator living and traveling towards the same Happiness, having not yet finished his course, Jacob stile God, the God of Abraham, but the fear of Isaac: Terret me Apostles dicens, Qui se putat stare, Videat ne cadat Says Saint Augustine The Apostle affrights me, he startles me,
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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.
and if this tall Cedar in Lebanon were afraid, how should the Shrub presume? I shall conclude this Proposition, with that admonition of Saint Peter, and commend it to your Observation, Pass the time of your sojourning Here in Fear, 1 Pet. 1.7.
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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,
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,
and Joineth with this Faith and Desire, the exercise of all Moral and Theological Virtues, this man, this woman, do Certainly receive forgiveness of Sins,
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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;
and perfecting Holiness in the Fear of God, men ought to labour for this Assurance, we acknowledge a duty, yet it does not from hence follow, that such Assurance is of absolute necessity;
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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.
Necessary, it may be to Solace and cheer us up in the Way to the end, but not necessary to the end it self, 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;
For, for the guilt of since, grating upon the conscience, or for Some other reason, best known to God (whose ways with the Souls of men, Are unsearchable, passed finding out) a man may be deprived of Comfort, even to;
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 vvithout faith,
but an Assurance, of our present being in the state of Grace Here, and future glory hereafter? for what Balm of Gilead? what word of Comfort? what Gospel more remains to be Preached to him, who not finding this Assurance in his own soul, concludes himself to be without faith,
and consequently in the state of damnation? Shall vve 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 consequently in the state of damnation? Shall we tell such a man, as Some do, that desire of Assurance, is in God's acceptance, as Assurance it self? He will tell us again, (and I profess I know nothing that we can reply,) that by the Covenant of Grace, in Adultis, in those that Are of age, Actual Faith it self (Questionless) is necessary to Justification,
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,
I may safety affirm, 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,
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,
Since then by the practice of Piety, and labouring to perfect holiness in the Fear of God, we may attain to Some Assurance of Salvation, we may do well, to retire into our own breasts, descend into our own hearts, try our own ways,
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and see how vve stand in the judgment of our own consciences, vvhether vve can say vvith Saint Paul here, I have fought a good fight, I have finished my course, I have kept the faith, and so conclude vvith him, Henceforth there is laid up for me a Crown of Righteousness:
and see how we stand in the judgement 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 vvith Anselme in his Meditations, That it is Gravis angustia, a hard streight: If thou dost looke into thy selfe, thou vvilt not indure thy selfe,
If thou live in since, if that Reign in thee, I must confess with Anselm in his Meditations, That it is Gravis angustia, a hard straight: If thou dost look into thy self, thou wilt not endure thy self,
If thou consider what thou art, thy guilt vvill 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 vvith their consciences,
If thou Consider what thou art, thy guilt will affright thee, if not, damnation steals upon thee, To see thy self is horror, not to see thy self is death: Hence Some Are as much afraid to enter parley with their Consciences,
as Ahab vvas vvith 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:
as Ahab was with Michaiah: Because they never speak good but evil 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 turn it out of doors:
but as Saint Paul speaks of Hymeneus and Alexander, and others, as if it would not be gone soone enough, NONLATINALPHABET, They drive it away, they expel it:
but as Saint Paul speaks of Hymenaeus and Alexander, and Others, as if it would not be gone soon enough,, They drive it away, they expel it:
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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 as Saint Jerome speaks, Vitium vitio, Peccatum Peccato mederi, Silence the guilt of one since by worldly avocasions, from the consideration of the wages of since,
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.
but First, or last it will be herd, and the longer we stay, before we give it audience, the more terrible, will her accusations be, when she does speak.
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,
what makes our account to appear so great, At the day of death, but the not casting it up in our life? How many such disconsolate Souls do we meet withal in our Pastoral Charges, anxiously crying out,
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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,
as in the Prophet, Is there no Balm in Gilead? Is there no physician there to administer a word of Comfort to a wounded Spirit? Alas, we cannot Oleum de Petra, extract Oil, out of your Flints, nor sweet Wine, out of your sour Grapes: If you spend your days in excess,
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;
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 help 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;
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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 vvhole weeke,
Do with the works of your Conversation, as God did with the works of his Creation, He, not only surveyed At the sixt days end, the work of the Whole Week,
as good Housewives keep their Plate, for every evening, he vvould vvipe it over vvith 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
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, Oh my soul, what since hast thou conquered to day, what vice hast thou resisted? how much art thou improved since the morning, how much better
