The Greatness of the Mystery of Godliness, Sermons · Sermon 1
The Greatneſs of the Myſtery of Godlineſſe opened in ſeverall Sermons. SERMON I.
1 TIM. 3.16.
And without controverſie great is the myſtery of Godlineſſe, which is, God manifeſted in the fleſh, justified in the Spirit, ſeen of Angels, preached unto the Gentiles, beleeved on in the world, and received up into glory.
THe Apoſtle in this Chapter ſutes his Exhortation to the divers Offices in the Church, and laies down their particular qualifications who ſhall be fit for ſuch places. God never cals any to places but he fits them, and he would have us looke to whom he hath qualified. It is not enough that men have publike vote for publike places, but they muſt have ſutable endowments; a Biſhop that is a Paſtour muſt be blameleſſe, v. 2. So he that thinks to act for God muſt have qualifications from God; Gods Call hath ever his bleſſing and aſſiſtance. Now that Timothy might take ſpeciall notice of this, he tels him that he writ theſe things on purpoſe that he might know how to behave himſelfe in the Church, which he cals the houſe of God, and the pillar and ground of truth, ver. 15. that is that which holds forth truth as the pillar doth the light that is ſet on it; The Apoſtle laies the weight of his worke, and all the Miniſters of the Goſpell, and heightens their Calling from the preciouſneſſe of the truth that is to be manifeſted by them; and at laſt breakes forth into the great truths which they are to manifeſt, which are undeniably the great Myſtery of Godlineſſe in the world. God was manifeſt in fleſh, &c.
So that this is the ſum of all: Paſtors, and Teachers, and Elders, and all Office, of the Church, had need be men peculiarly qualified, that they may behave themſelves as becomes them in the Church; for that is as a Pillar of truth, and the great Myſtery of Godlineſſe is opened among them, they are to hold forth that Godlineſſe which is a great Myſtery. And it is as much as if he had ſaid, Timothy, I write theſe things to thee, and all the Miniſters of the Goſpell, that they looke to themſelves; for a great charge is committed to them, to be as pillars in Gods Houſe, and to carry forth the greateſt myſtery in the heaven and earth, that upon which depends the great weight of Salvation. Oh, if theſe that are to diſpenſe the Goſpell did but know their work, what a glorious and great Diſpenſation is committed to them, how would they labour to behave themſelves in that great charge?
Here be many things obſervable in the words.
1. The Preface, or Porch.
2. The Fabrick it ſelfe.
In the Preface is 1. The manner of his ſpeech, and that twofold: firſt, the affection he speakes it with, he is ſo as a man in rapture that ſpeakes in pure ſentences, without Controverſie, &c. He breakes off as it were from all that he had formerly ſpoken, and ſits down and wonders at the greatneſſe of that Myſtery which the Goſpell held forth.
2. That he ſpeakes of its Godlineſſe.
3. The deſcription he gives it, he cals it a Myſtery, and that with this Adjunct, that it is a great Myſtery.
4. The confidence he ſpeakes it in, without Controverſie, foreign, manifest è ex confeſſo, without doubt or queſtion it is ſo; none that ever knew God, or ever felt the power of it, but ſaid it was a great myſtery.
Then ſecondly, you have this Myſtery unfolded, and cleared up in theſe ſeverall particulars of it, which he deduceth to theſe ſixe heads:
God manifeſted in the fleſh.
Juſtified in the ſpirit.
Seene of Angels.
Preached unto the Gentiles.
Beleeved on in the World.
Received up into Glory.
So that here is Truth, and that truth is Godlineſſe, and that godlineſſe is a great Myſtery, and all that is laid out in various manifeſtations of God. Here are many glorious things to be inſiſted on; all Divinity comprehended in theſe few lines, the very marrow and pith, the foundation and fountaine of all that we need to know, or to be acquainted with. And before we come to Launch out in the Ocean, we muſt caſt an eye upon the Connexion of the words.
Obſ. Firſt, That which the Apoſtle cals Truth in the former verſe, he cals Godlineſſe here; Truth is not a fancy or notion, but it is holineſſe it ſelfe, and none can know Truth in the nature and power of it, but they muſt be godly.
Firſt, Truth is the patterne and platforme of Holineſs, it is the mould of Godlineſſe; that is godlineſſe which is conformable to divine truth; Truth is Gods mind, and godlineſs is a ſoule conformable unto that mind, or transformed into that truth; therefore the Apoſtle when he would relate the godlineſſe of the Romans, Rom. 6.17. he ſaith, they obeyed that doctrine or truth into the forme of which they were delivered, foreign, he makes the truth of the Goſpell as a type, a mould into which they were caſt.
Secondly, godlineſſe is truth, becauſe truth works godlineſs; Chriſt praies the Father to ſanctifie them with truth, Joh. 17.17. It is the nature of truth to ſanctifie and worke holineſſe; truth is light, and life, and doth as the Sun, both enliven and enlighten all ſoules on whom its beames ſhines; errour never makes holy, though it may be in a holy perſon, and ſhadowed with the holineſſe in whom it is; but all the truths of Chriſt they are as fire that convert ſoules to its own nature; whatever holineſs is in the ſoule is no more but truth digeſted, turned into life and ſpirit.
Uſe. So that firſt let not the world miſtake themſelves concerning truth. It is not enough that men have abundance of notions concerning God or Chriſt, except it be holy truth, ſanctifying truth; this world is growing exceeding knowing, men boaſt of many great and myſterious truths which they know, but where is godlineſs? Truth without godlineſs is as an Oracle without a voice, a body without a ſoule; as letters in braſs without life. Brethren, what is it for a man to have found a peece of Gold when he is hungry and can find no meat? It is cleare men know little of truth, they are ſo unacquainted with godlineſs; that is truth indeed which moulds the ſoule into the nature of God, which draws a ſoule into pure fellowſhip with God, which elevates the ſpirit into the glory of God, which turnes all things into life and power in the ſoule, other things are but notions; to have truth written in thy Bible and not in thy heart, what is it? For thee to have a forme of truth in thy underſtanding, the letters tranſcribed in thy fancy, and not be turned ſpiritually into that forme, godlineſs is nothing elſe but truth baptized in the ſoule, truth with a new name; that ſoule hath not a ſparkle of truth which hath not a motion of life from it, truth came out of Gods boſome, and is the manifeſtation of his life and glory, and it will turne the heart ſutable to that life.
Ʋſe 2. Would you know what it is to be godly, not to have a forme of this and that way of Religion of our owne making, but to be conformable to divine truth? as good principles and notions without divine impreſſions of it on the ſoule are nothing; ſo godlineſs without a principle of truth to lead it is ſuperſtition; as truth works godlineſs, ſo godlineſs lives anſwerable unto truth; godlineſs conſiſts not in any forme of worſhip ſet us by men, though never ſo glorious, but by being one with truth, in ſerving God after his own mind and heart.
Ʋſe 3. Againe, know who are the knowing and the godly men; what thoſe who barely and nakedly confeſs the Articles of faith, who beleeve in a curſory manner what is ſaid of God and Chriſt in the Goſpell? no, but thoſe which are made godly by theſe truths. It is impoſſible for any to know Jeſus Chriſt, and the myſtery of the Goſpell, but they muſt have the life of it in them; if men will judge as God doth of their knowledge by their hearts, how few knowing men ſhall we have in the world? God values mens knowledge by their affections, by the value they ſet on truth; all our knowledge and ſpeculations of truth without godlineſs is but a humane knowledge of divine things; you know much, you ſee great myſteries of truth, what life, what ſpirit hath it put in you? If you have ſeen Jeſus Chriſt as the Center and ſubſtance of truth, where are the transformations, and the raiſings of your ſoules after this Chriſt apprehended? When principles are turned into practice, and ſpeculations into power, and notions into ſpirit, then your truth is godlineſs.
Will you know the reaſon why there is ſo much profeſſion of truth, and ſo little practice of godlineſs, why the heads of men have ſo outgrown their hearts?
I think it be this; either firſt that which men call truth is errour, or the fancies of their own braine, not the Viſion on the mount: Or elſe, ſecondly, they have but the bare and leane apprehenſions, do not ſee them in their own nature; men place Religion in knowledge, and godlineſſe in a meere conceit; doubtleſſe it truth were ſeene in her naked glory, without her hood, or gowne, only as ſhe comes out of the boſome of Jeſus Chriſt, the beames of her glory would pierce the very hearts and ſoules of men, and leave impreſſions of an immortall nature on their ſpirits. How can ſoules ſee Jeſus Chriſt as the manifeſtation of God, behold him as one received up into glory, and ſitting at the right hand of God, and have it as truth within him, and not be drawn out in ſtrong deſires of Communion with him, and have the reflexions of his holineſs and glory on the heart? What is godlineſs but God ſhining in light, and working in life in the ſoule? Take thy picture of truth which thou thinkeſt thou haſt in thy underſtanding, and ſit down and rejoyce in the high-flown notions of God and Chriſt, (thou knowing Profeſſor) while poore ſoules enjoy the life, and power, the beauty, and ſubſtance of all truth within their hearts.
Obſ. 2. The ſecond thing of worth is this; How full Pauls heart is when he begins to ſpeake of the things of the Goſpell; like a man that is full of griefe or joy, longs to have vent, and breakes off on a ſudden from his former diſcourſes, ſo doth the Apoſtle; he was to ſwim out into a great deep, and his heart cannot hold, he ſpeaks as a man overmatched with matter, that is faine to ſpeake broken expreſsions, without controverſie, &c.
High manifeſtations of God ſhould be expreſſed with great affections; as God let out himſelfe, ſo our hearts muſt be taken: a little love and admiration will not ſerve when God manifeſts himſelfe in a myſtery, the beſt frame of ſpirit a ſoule can be in when he is meditating, or to ſpeake of Goſpell-myſteries is to be aſtoniſhed at them, as one that knows not where to begin or end; you never have known the myſteries of God which have not admired them.
Uſe. All the uſe I would make of this to you, is, to get affections ſutable to manifeſtations, to riſe as God riſes. Oh let not your hearts be low when God is high in love and glory. Souls which are wrapt up in the boſome of glorious enjoyments, that apprehend God in his diſcoveries of himſelf, cannot but be loſt in the thoughts of them; then are your ſoules in a ſpirituall frame when they worke in the ſight of God in Chriſt, and ſutable to the openings of his heart; the more your hearts are full of theſe apprehenſions, the more you will breake forth in admirations.
But now to the words themſelves, and in them firſt of the Preface; without Controverſie, &c.
The Apoſtle ſpeaks as one ſo confident that all did grant it to be truth, that there need no farther debate but the laying down the very things themſelves.
The word (foreign) ſignifies an abſolute and cleare confeſsion of a thing without doubt or ſcruple, and it is as much as if the Apoſtle had ſaid by the confeſsion of all, it is ſo; it is a confeſſed truth by all the Saints, not one diſputing or denying it, that godlineſſe is a great myſtery; in all theſe particulars I need give you no confirmation at all of it, it is without queſtion, to deny it is to be wilfully blind and deſperate.
Obſ. That there are principles and myſteries of godlineſs cleare and undeniable to all the Saints.
He doth not ſay, I confeſs it is ſo, and all that I have converſed withall, but all that have had any light of the ſpirit confeſſe this to be true; it is a thing generally received without any controverſie at all: In the opening this I ſhall ſhew,
1. That there are principles of godlineſs as of other things.
2. That they are confeſt by the Saints.
For the firſt: As there are principles in every Art or Science, which are as the foundations of other things, ſo likewiſe in divinity; ſuch as the Apoſtle, Heb. 6.1. cals (foreign) the foundation, and Heb. 5.12. (foreign) the firſt principles, and now cals (foreign) the myſtery: and to prove,
1. Becauſe divinity or godlineſs is the moſt demonſtrative and certaine knowledge of things that can be, now principles are the foundation of all demonſtration; if there were not principles, there could be no certainty of knowledge. No man could ſpeake any thing, no man could beleeve any thing, if there were not common and generall foundations or principles to build upon; therefore this muſt be granted, that God hath left ſomething in Religion which is without diſpute.
2. If there were not ſet and abſolute principles, there could be no common faith, or common experience among the Saints; none could know the condition of one another, or be able to judge of one another, neither of things themſelves. Now the Apoſtle ſpeakes of a common faith; and in another place there is but one faith, one baptiſme, one hope among all the Saints, 2 Pet. 1.2. That other Foundation no man can lay than what is laid, which is Jeſus Chriſt, 1 Cor. 3.11. in Gal. 1. no preaching of anothor Goſpell, no, though by an Angell from heaven. But I need prove that no farther.
2. Theſe principles are confeſt by all the Saints, this is that the Apoſtle aimes at, that none of the Saints ſcrupled this, That Godlineſſe was a great myſtery in every one of the particulars mentioned. Conſider,
1. That which belongs to a Saint as a Saint, to his very being he cannot be ignorant of, as that Jeſus Chriſt died, and by his merits we are pardoned, that from him is all life, that God was manifeſted in him, and accepts us by him; that we come to him by faith, and enjoy him by our union; theſe things go to the conſtitution of a Saint, faith towards our Lord Jeſus, and repentance towards God; he is not a Saint which knows not this, for they are the principles of his being; indeed the largeneſs and extent of theſe principles. The priviledge of his being he may be ignorant, for they are ſucceſſively manifeſted, as the glory of his union, and the fulneſſe of grace, and the rich aſſurance of it to his own ſoule, theſe he may be doubtfull in; but to queſtion this, whether Chriſt be the Son of God, hath died, and is riſen againe, theſe he cannot be ignorant of, for his faith is vaine if theſe things be not true and granted by him, he is no Saint if Chriſt be no Saviour; but for the manner of making out this, of what full efficacy Chriſts Death and Reſurrection is, and the like, and the manner of applying this, he may be exceeding darke in.
2. The principles of godlineſs are laid down ſo poſitive, and ſo plaine, that the light that every Saint receives makes him beleeve them; theſe things are expreſt in abſolute termes, that Chriſt is the only Saviour, and nothing to be joyned with him; that juſtification is freely by grace; that in Adam all have ſinned; that all which are in Chriſt are new Creatures, with ſuch like expreſſions, ſo that the firſt and moſt common light of faith aſſents to them; there be ſome things in the Word, in which there lies a great deale of beauty and glory, not ſo nakedly expreſt, nor ſo obvious to every underſtanding, as of the time of juſtification, the manner of our union, many things of the Kingdome of Chriſt, and other things which may admit a Controverſie, they being not ſo cleare in themſelves.
3. Principles that are abſolutely fundamentall, God hath ſet them down as the objects of faith to be beleeved on, not diſputed. And though we cannot ſee the reaſon of them, yet we are to beleeve them; their demonſtration lies in Gods teſtimony of them. Gods word for things is a Chriſtian reaſon.
Ʋſe. Oh that in this ſceptick age we would but obſerve this rule, to hold to principles: men are grown to queſtion every thing, fundamentals cannot ſcape; ſome mens queſtions, moſt mens criticks are above their judgements: Some thinke Religion lies in a queſtioning all things. That good notion of ſearching after truth deceives many by miſapprehenſion; the way to loſe truth is to queſtion the principles on which they are built; the Apoſtle ſpeaks unto Timothy (foreign) not to ſtrive about words which tend to no profit, 2 Tim. 2.14. and to hold faſt the forme of wholſome words of doctrines (foreign) 2 Tim. 1.13. an expreſs ſyſteme of principles. In all Sciences ſomething muſt be taken for granted; Philoſophers have made a juſt Law, Contra principia non eſt diſputandum; they hiſs at men that ſhall deny principles received by all Schollars, grounded on the abſolute Law of Reaſon; for there muſt be ſome granted rules and principles that men diſpute by, elſe it will be but a babble, no diſpute; all argumentation is concerning the application of rules, and deductions from principles: So it is in divinity, there be ſome truths are as foundation ſtones, muſt not be touched leſt the whole building fall with it. I blame not Saints for ſearching after truth, but condemne that ſtint of mens ſpirits to looke after no more than they have known; great and noble ſpirits love to be reaching after perfection, there is much to be diſcovered of the myſtery of the Goſpell, of the glory and beauty of truth. But this I urge, that there are ſome things muſt be without controverſie, ſome truths that are written as with a Sunbeame, confeſt and acknowledged by all, that muſt be beleeved, not argued.
There is a twofold queſtioning of things:
1. Doubting whether they be ſo or no, that is dangerous, becauſe men ſhall never want their ſcruples, if they will diſpute thoſe things which are ſupernatural; what God hath by his owne teſtimony in the Word, and in the hearts of all the Saints put out of queſtion, It is Crimen laeſae Majeſtatis but to name in doubting.
2. Men queſtion things to be more cleered and confirmed in them, not ſo much for ſatisfaction of the truth of them, as deſire to ſee the farther beauty and excellency of them; this is commendable, for Saints to ſtudy all the principles wherein God hath manifeſted himſelfe, that he may have his heart more ſet upon them. So the Bereans they were more noble, they would enquire into the Doctrine that Paul preached, and Paul commends them for it, and ſaith, they were (foreign) men of better breeding; whatever comes from men you may queſtion, and ſearch againe whether it be ſo or no; but what you find in the Word laid down in expreſs termes you may not queſtion, but beleeve; though yet you may labour to be more cleare, and to have the ſame thing more demonſtrative, and more ſpirituall to you; the Apoſtle unto Timothy, that the things he had heard of him among many witneſſes he ſhould (foreign) commit unto faithfull men, who may teach the ſame to others, 2 Tim. 2.2. the Apoſtle would have the ſame Doctrine to go from hand to hand, and be transferred unto others; for new principles to be revealed I expect not, but thoſe in a new way, more of truth in a new kind of glory, more full and enriching; the light that the Saints have received is the ſame for kind and nature, but not for degree, therefore the Apoſtle ſaith, If we or an Angel from heaven ſhall preach another Goſpell, that is different from what is preached in the revelation of Chriſt, let him be accurſed, Gal. 1.8, 9. It is one thing to preach another Goſpell, and another thing to have that ſame Goſpell opened more gloriouſly, and to have the ſparklings of it more ſtrong and glorious. He that will know no more than he hath known, is proud, and knows nothing; and he that will know any thing contrary, or more than theſe principles of godlineſſe containes, and will by improvement come up to, will be as one in the darke that knows not where he goes; to ſtick on the bare principles and go no farther, is as a child that learnes his Catechiſme, and thinks he needs no more learning; and to ſeeke to know much with caſting of principles, is as one that would learne the Hebrew or Greeke, and yet will caſt aſide the Characters and Rules. That ſoule can never miſcarry in divine knowledge, that holding the foundation builds according to that. Let your ſtructure be as high and glorious as can be, ſo your foundation be ſure; for a man to make a long and myſterious diſcourſe, and accent every expreſſion, with the beſt language, and yet neither he, nor any that heares, can tell neither what he aimes at, or to what head or principle naturall to reduce it, how ridiculous is he in all wiſe mens eyes; all the fine and curious webs of ſpeculation which men ſpin, and theſe ſtately ſtructures in their own fancies will all be cut in ſunder, and fall down, if they be not founded on the firſt, ſame, and eternall principles of godlineſſe. God hath ſaved all the Saints by one and the ſame way, Chriſt, and faith; And though theſe things are more gloriouſly expreſt now than before, and the ſame heart more opened in the ſame Chriſt, and faith acted with greater ſtrength and cleereneſs than formerly; yet the ſame love, and faith, and Chriſt continues ſtill. It is a pittifull thing to ſee ſoules ſtick ſtill on the bare principles, and not launch out into that deep myſtery which is conteined in them; and as ſad it is to ſee men leave theſe principles and hug their own fancies. Oh Beloved, that unity in the ſpirit lies much in the oneneſſe and union of the foundation. This one Principle, That God was manifeſt in fleſh, and this Chriſt made a Mediatour of ſoules, what an eternall ground of comfort doth it afford, thou needeſt not goe ſeek a new manifeſtation of this God; the ſtudying but of this one, may take up all thy thoughts every minute and moment of thy life, and entertain thee with freſh and new wonders of Glory. Every one of theſe Principles are a myſtery, and myſteryes, though about the ſame things, are opened but by degrees. Angels deſire to let out their thoughts in the reviewing of theſe unſearchable riches. There is not a line or expreſſion of Chriſt in the Scripture, but is matter enough for a whole Age to Comment upon; ſo that thou needeſt not leave old principles for new diſcoveries; for in them thou mayeſt find ſucceſſive ſweetneſſe.
The Apoſtle in the 2 Coloſſians v. 2. ſpeakes of a full aſſurance of underſtanding, which the Saints may come unto. foreign. That is the ſame with what the Text ſaith. To be ſo fully aſſured in our underſtandings, of all the truths of the Goſpell, that nothing can ſhake us. To have all things ſo demonſtrative and cleare, and our judgements ſo convinced and ſetled in them, that we may ſee round about all the objections that can be made of them: Doubting in judgement, makes doubting in conſcience and Faith. As your principles are, ſo your practiſe will be; therefore you had need have them cleare. The holding of ſome things are ſo odious, that a Saint ſhould not anſwer them, but contemne them. So Paul, when this objection came in, that we might ſinne becauſe grace abounded. Rom. 6.1. What, doth he ſtand to confute it? no, he will not honour it with an anſwer, but abominates the thoughts of it; God forbid, ſaith he.
To conclude this with a ground of comfort to all Saints. Your ſalvation is without controverſie; the grounds of your eternall peace, are not to be ſo much as queſtioned. All things are carryed on in a myſtery; yet ſo ſure, as that it is death to queſtion them: You may as well doubt, whether there be a God, as doubt whether the everlaſting foundation of your peace can be removed: There is nothing for you to doe in this, but to believe; as theſe things in themſelves are paſt diſpute, ſo doe you believe that they may be without doubt to you. Get your aſſurances as unqueſtionable as Gods foundation; for that ſtands ſure, and hath an eternall ſeal unto it; put your propriety in this myſtery out of diſpute, that you may be able to ſay without all controverſy, this myſtery is in me; and as God was manifeſt in fleſh, and I may not doubt it, ſo God is manifeſt in me, and I dare not deny it. Art thou in Ieſus Chriſt, who is the ſumme of this great myſtery? why then; let Devills and men queſtion thy ſalvation, it cannot hinder thy comfort. Beloved, get things at ſuch a paſſe in your ſoules, that all things are beyond diſpute in your hearts, either concerning the principles, or the application of them to your conſcience, that you may come to the full aſſurance of Underſtanding in the myſteries of the Goſpell, not to doubt of the truth of them; ſo come to the full aſſurance of Faith, not to queſtion your part in them. That as this is ſure, that Chriſt is, ſo you may be as ſure, that you are in Chriſt.
God hath not left the things of ſalvation, the great truths of his Goſpell, to be judged by the pur-blind eye of a probable judgement, but by the cleer and open eye of Faith. And though they ſeem to lye never ſo contrary to the received principles of reaſon; yet if they have God's ſtampe, they muſt be beleeved by our Faith.
If we may but gueſſe and conjecture at things of the Goſpell, what a miſerable condition were we in? what a diſparagement to the divine light of Truth, that it is not ſo demonſtrative, and fit for knowledge, as the maximes of Nature? Indeed as the Apoſtle ſaith, 1 Cor. 2.8. The naturall man with all his accompliſht parts and light of reaſon, cannot perceive the things of God; the utmoſt of his knowledge is but conjecturall and common; he ſees not into the nature of theſe truths. But the pooreſt ſoule which hath the leaſt beame of ſupernaturall light in his Underſtanding, beholds ſuch infallible cleerneſſe in the mind of God, that his whole ſoule fals down before the manifeſtation of it.
Ob. But can a ſoule be as much without controverſy and doubt of his own ſalvation, and of his being wrapt up in in that Myſtery, as he is of the truth of the things themſelves?
Sol. I anſwer. Yes; the ſame that reveales the one reveales the other, the ſame un-erring ſpirit that revealed the myſtery in it ſelfe, reveales it to the ſoule, and the ſame cloſeth with the light of the one, as with the other; why may not a ſoule be aſſured, that what the Holy Ghoſt hath written in his heart, is as certaine, as what he hath writ in the word? Doubtleſſe, the worke of the ſpirit in the fleſhly tables of our heart, is as certaine; and I may have as ſure knowledge of it, as of the writing in Tables of ſtone, or in paper; for the Miſtery of God in the heart, is but a tranſcript of what is in the word: yea, doubtleſſe it is more glorious then the bare expreſſion of the myſtery in words. What makes the ſoule be fully perſwaded, that this in the Bible is the word of God, that theſe truths are certaine? but becauſe of that light and demonſtration of the ſpirit, which accompanies it, every one ſees not that infallible glory and beauty in theſe things, only takes them up in a generall and cuſtomary notion; but in the Saints they know it is ſo, as they know that ſnow is white, and the ſame light and power of the ſpirit, aſſures their ſoules, that what is written in their hearts, is as abſolute, an undenyable truth. The inequality of light from the ſpirit, cauſeth the inequality of knowledge and aſſurance, concerning them both. And the Apopoſtle ſpeaks as confidently of his own ſalvation, as he ſpeaks of the Truth of the Goſpell; we know that if this earthly houſe, &c. 2 Cor. 5.1. And we know we are of God, though all the world lyes in wickedneſſe: And there is a full aſſurance of Faith, as of underſtanding. Oh look therefore to come into an unqueſtionable condition; once thou haſt it demonſtrative that thou art in Chriſt; take heed of queſtioning it. As every word which God hath ſpoken, ſhall not paſſe away unfulfilled; ſo every worke which God hath wrought in thee, ſhall be perfected, God giving the ſame aſſurance to thy ſpirit, as he doth to his owne Truth.