fall FINIS THE NINTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither Death nor life nor Angels c. WE haue proceeded in handling this Scripture as the Lord hath beene pleased to giue strength so far as that now we are come to speake of those particular dangers which the Apostle propounds to himselfe and to all the faithfull and the particular comforts which they haue to sustain themselues in them we haue spoken before in the generall of both Now we are to proceed to the particulars for so the Apostle makes mention of some principall and particular dangers here as Death life Angels c. wherin we must not thinke that our Apostle speaks rashly or at aduenture but vpon mature deliberation of set purpose he makes special choise of these particulars here mentioned as being the most materiall things whereby any danger may acrue to Gods children and secures himselfe and them of safety and preseruation against all these dangers Our Apostle vnderstood himselfe well for he spake as hee was moued by the spirit and the spirit neuer speakes idlely he spake it in the height of his faith and therefore in the height of his spirit and therefore he spake most seriously and aduisedly and not rashly and he spake it in the depth of his afflictions verse 36. and the words of the afflicted are not winde as Iob speakes that is a bare and empty sound but vsually they are full of matter and substance and surely that which the Apostle here mentions is so full of matter and substance that I could neuer find by my poore reading meditation prayers any full content touching the full sence and reach of the Apostle But a man may passe in a shallow boat ouer a deepe riuer and so farre as our lyne and plummet will reach wee will endeauour God willing to sound the depth of these mysteries Neither death nor life nor Angells c. shall separate vs. First of the first two particulars death and life By life and by death we are to vnderstand not onely the things themselues life and death but all occurrences and passages Our whole estate in life and death we are then to take it thus as if the Apostle had said I am sure that neuer any thing that doth befall Gods Children either in life or in death shall be able to separate them from the loue of God which is in Christ Iesus our Lord. The Doctrine is this All true Beleeuers are in good safetie vnder Gods assured protection against all dangers in life death Doctrine That the Doctrine may be the better vnderstood and beleeued take these two points for explication First Explication consider the dangers that are offered vnto vs in life and death Secondly let vs consider how farre all true beleeuers are in safety against them And first we will beginne with the dangers of life Two dangers of life Life indangers vs two wayes either on the right hand when we are too much in loue with it Or on the left hand when we are too much out of loue with it On the right hand life is in it selfe very sweet and much desired and delighted in but especially when it is seconded with outward comforts as health friends ease goods honours c. then it is much more sweet and desired Yea but Gods children must know that they must deny themselues forsake their own wills they must be crucified to the whole world the world must be crucified to them yea and happily they must bee called out to loose their liues for Christ and for his Gospell Now here is the danger whether they will loose their sweet liues or their sweet soules many of Gods deare children haue bin put to great plunges in this kind Peter himselfe though hee loued his Master dearely and profest that hee would neuer forsake him but resolued to dye with him yet when it came to the triall for the brunt of the proofe that either hee must forsake his Master or his life Peter had rather forsake his best Master then his sweet life When such tall Cedars shrinke in such a storme alas poore soules what shal become of vs the low shrubs Againe life indangers on the left hand by crosses whereby wee are too much out of loue with it After a time of well fare comes losses wants discontentments sicknesses paines infirmities temptations persecutions terrours of conscience they come What are wee to doe in this case Here are great dangers towards vs our hearts droope our spirits are dying wee are a burthen to our selues wee are weary of our liues heere is our danger Now whether are wee content patiently to endure this dying life or desperately to desire an vntimely death This was a danger of Ionas 4.3 It is better for mee saith hee to dye then to liue A fearefull speech of a Prophet of the Lord And so it was a danger of Iob chap. 7.15 My soule chuseth rather to be strangled and to dye Yea many of Gods deare children haue beene so hardly put to it in this kinde that they haue beene tempted to make away themselues and to put an end to a wearisome life by a desperate death I say they haue beene tempted to it but through Gods mercifull protection they haue beene kept from it Here are the dangers of life Secondly Death endangers vs another way How death indangers man The very name of death is terrible to vs and sometime the time of our death doth dismay vs and sometime the manner of our death troubles vs but the matter of death that scarres vs most of all when wee thinke with our selues that now wee must die and giue vp the Ghost and leaue all the world and forsake this present light that shines about vs when the body and soule must part that haue been all this while louing friends together the body to returne to the dust as it was and the soule to God that gaue it when wee thinke with our selues of the bitternesse and sowrenesse and pangs of death and of our particular Iudgement in death and the generall iudgement that shall come after death and begin to feele these things come vpon vs here is our danger Many of the children of God haue beene ready vpon their consideration hereof to let goe their hold in God and to say that God doth not loue them because he deales so rigorouslly and extreamely with them herein Adde herevnto that we may saue our liues and escape all these feares for the time if wee will our selues as in the case of persecution if we will forsake our Religion and deny our faith wee may saue our liues then the sweetnesse of life alluring vs on the one side the feare terror of death affrighting vs on the other side makes this a great danger oh what danger is vpon vs now in this case of our vtter seperation from the loue of God in Christ Iesus This
was one of Sathans chiefe bolts that he shot at Iob Iob 2.4 Skin for skin and all that euer a man hath will he giue for his life These are the dangers of life and death great dangers horrible dangers well yet whosoeuer is the childe of God is in safety vnder Gods protection against all these Therefore the second point is to know how farre the children of God are in safety against all these dangers They are not exempted from any of these dangers in respect of the matter of them for so all things fall out alike to all to the iust and to the wicked Preach 9.2 There are some dangers of life and some of death and they fall alike to good and bad yea but the faithfull are in safety from the euill of all these dangers Iob 5.19 Hee will deliuer thee in sixe troubles and the euill of the seauenth shall not touch thee Troubles shall be vpon them but the euill of the troubles shall not touch them Psalm 23.4 Though I should walke in the valley of the shadow of death I will feare no euill Dauid might walke in the valley of the shadow of death as well as others but God is with him therefore he shall not feare the euill of the shadow of death And this is as much as our Sauiour prayed for and obtained for vs Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and therfore this is as much as we must or can looke for But what are these euils that we are subiect to in these dangers of life and death I answere Foure euils Gods people are freed from in affliction there are foure speciall euils in the dangers of life and death which all Gods children are freed from and which all the wicked fall into The first is losse of graces the second is the hardening of the heart by sinne the third is the furtherance of eternall damnation the fourth is the reuenging hand of God First losse of graces the seeming graces of the wicked may be and vsually are lost in their troubles and dangers their seeming faith their seeming repentance and their seeming obedience Luke 8.13 In time of temptation they fall away their faith is lost but Gods children can neuer loose their graces by their afflictions they may decay in some graces and the brightnesse of them may be dimbd and their edge blunted by the extremity of their afflictions but they can neuer be vtterly depriued of them Nay so farre off are Gods children from loosing their graces by their afflictions that they are gayners in grace by them by their afflictions their sinnes and corruptions are purged and they come forth like the pure gold as Iob speakes Iob 23.10 He tryeth me but I shall come forth like the gold The second euill is the hardening of the heart in sinne the wicked are hardened by their afflictions in sinne let Pharaoh be in danger of Gods iudgements and he will harden his heart in his sinnes but let Iosiah bee in danger of Gods iudgements and his heart will melt at them and he will humble himselfe before the Lord and so Iob 23.16 For God hath softened mine heart and the Almighty hath troubled me Iobs troubles softned Iobs heart and made him to feare the Lord. Thirdly the furtherance of eternall damnation that is another euill in these dangers to the wicked the tryals which they endure here are the beginnings of hell All these fearefull passages that befell Kaine in his life Iudas in his death were the beginnings of their passage into hell and condemnation but it is contrary with Gods children in their afflictions for all their afflictions are preuentions of condemnation 1 Cor. 11.32 When we are iudged wee are chastened of the Lord because we should not be condemned with the world Yea they are furtherances vnto heauen 2 Cor. 4.17 Our light afflictions which are but for a moment cause vnto vs a farre more excellent and eternall waight of glory Looke how it was with the Israelites and the Egyptians in the red Sea so it is with the wicked and the godly in their dangers of life and death they were both in the Sea together but the Israelites they passe safe through it and the Sea was as a wall to them on the right hand and on the left and a high way to helpe them forward in their passage from Egypt towards Canaan but the Egyptians were ouerwhelmed of it and it became their graue and they sunke to hell in it So the sea of all the troubles both of life and death are matters of vtter desolation to the wicked to further their damnation But all that befall Gods children in this passage of life and death are helpes and furtherances to the heauenly Canaan matters that further their saluation The fourth and last euill in these dangers is the reuenging wrath of God and this is the euil of all euils the true cause of all the former when God afflicts the wicked hee doth it to bee reuenged of them for their sins as a wrathfull Iudge But when he afflicts his children if it be in anger it is a fatherly anger and indeed it is rather a fatherly loue and a signe of his fauour Heb. 12.6 Whom the Lord loueth he chasteneth c. Iere. 10.24 Oh Lord correct me but in iudgement not in thine anger God corrects his children but he doth it not in anger fury no that is for the wicked Lay all these together First the children of God in all their troubles loose no grace no they are gayners by them secondly they do not harden their hearts in sin no their hearts are mollified by them thirdly their afflictions are not furtherances to hell but they further them to heauen Lastly they come not as the reuenging hand of God in fury vpon them but in loue as a father corrects his child and then see and say Oh how safe are all Gods children in all their dangers both of life and death So that we see the Doctrine is cleare that all true beleeuers are in good safety vnder Gods assured protection against all dangers of life and death For proofe of this point Proofes first consider life and death together and then consider them asunder and we shall find this to be true consider them together as Rom. 14.8 Whether we liue wee liue vnto the Lord or whether we die we die vnto the Lord whether wee liue therefore or die we are the Lords The persons there spoken of are true beleeuers wee and there are two things affirmed of them First their duty to God secondly Gods protection ouer them their duty to God in the former part of the verse in life and death whether we liue that is for the time of our life we liue vnto God that is we consecrate our bodies and soules our liues and all our endeauours to Gods seruice and to his glory or
whether wee die that is for our state in death we die vnto the Lord that is we consecrate and offer vp our soules and bodies a holy Sacrifice to God Then secondly Gods protection ouer them in the end of the verse Whether we liue or dye we are the Lords whether wee liue that is for our estate in life we are the Lords that is the Lord protects vs. keepes vs and preserues vs in all dangers or whether we die that is for our state in death the Lord comforts vs saues vs and deliuers vs out of all dangers and euils that by death are threatned vnto vs so thou be a true beleeuer and labour to liue and die in obedience to God and then surely whether thou liuest or dyest thou art the Lords he will protect preserue and saue thee in all dangers of life and death which is as much to say that all true beleeuers are in good safety c. As in the Doctrine In Psal 73.23.24 The Prophet makes it his owne particular speaking to the Lord in the sweet meditation of his soule I was alway with thee thou hast holden me by my right hand thou wilt guide me by thy Councell and afterward receiue me to glory I was alwayes with thee saith the Prophet then he was euer in true safety Thou hast holden mee by my right hand therefore alwayes protected by God in all dangers here is intire safety yea but that is for the time past but what shall be for the time to come All safety too for his whole life thou will guide mee with thy Councell thy counsell shall free me from all dangers preserue me in dangers carry me safely through all my dangers that is for the state of my life but what shall become of vs at death All safety too euen to death in death and after death yea more then safety euen safety in glory and afterward receiue me to glory Phil. 1.20 I am confident saith the Apostle that the Lord Iesus Christ shall be magnified in my body whether it be by life or by death Paul applies it to his particular he is confident of his safety whatsoeuer comes that Christ shall be magnified in his body c. And how shall Christ be magnified in his body in life and death why in life by his manifold deliuerances from the manifold dangers of life and in death by his full deliuerance from all euils and dangers of life and death Consider life and death asunder first in life Gods children are in full safety vnder Gods protection all their life Psal 66.9 Our feete are subiect to many slippings and slidings whilest we walke here in this world euen all our lifetime yea but saith the Prophet God holdeth our soules in life and suffereth not our feete to slip that is God holds vs so as that wee shall not fall away from his loue in Christ Secondly in death they are in safety too vnder Gods protection Psal 116.15 Pretious in the sight of the Lord is the death of his Saints A poore childe of God lies vpon his death-bed and bemoanes himselfe his friends also greeue for him in the sight of the world he is in a greeuous and miserable state yea but in the sight and estimation of God his death is very pretious and deare the Lord loues him the Lord comforts him and at his death the Lord receiues his soule as a pretious Iewell into his owne bosome his death is pretious to the Lord it seperates the vile from the holy death seperates him from his foule sinnes and from his filthy corruptions and from his vncleane flesh and from the wicked world a pretious seperation but it neuer seperates him from the loue of God in Christ Iesus our Lord no it is so farre from that as God esteemes his children more pretious in their death then in their life Reason 1 The reasons why all Gods children are in such safety vnder Gods protection are especially these First because God is the Lord of life and death Deu. 32.39 I kill and give life and God is not onely the Lord of life and death it selfe but of the state of life and death he giues life and he disposeth of vs and of our whole estate in life and he inflicts death and disposeth our state in death we liue of the Lord and in the Lord and to the Lord and we die of the Lord and in the Lord to the Lord. I say he is the Lord of life and death and they are his seruants and they can doe nothing but what God will haue them to doe and therefore except God himselfe will hurt vs these can neuer hurt vs nor put vs out of his safty yea further seeing the Lord himselfe loues vs and protects vs life and death being his seruants shall be applyed and disposed of for the seruice of our safety and protection God is not gouerned by our state condition either in life or death but our state both in life death is altogether ouer-ruled by God framed according to his owne will so that his will being to doe vs good life and death therfore and our whole state in them must be answerable therunto Secondly the Ministry of Gods Angells that is Reason 2 another reason of it for both in life and in death we are vnder the custody of the Angells and that by Gods appointment as hee being the Prince of Angells God giues his Angels charge ouer vs to keepe vs in safety both in life and death and that is the true reason of our safety Psal 91.10 11. The Angels keepe vs and that vniuersally in all our wayes they keepe vs and that very charily and tenderly they beare vs in their hands and they keepe vs very safely and surely so that we dash not our foot against a stone Now the protection of the Angels is Gods own protection because it is by his appointment and therfore ascribe it not to the Creature it is due to the Creator blesse God for it The Angels doe many good offices for vs they waite on vs they destroy our enemies they comfort vs in our distresses and troubles but aboue al they guard our persons in the time of our life Psa 34.7 The Angel of the Lord pitcheth his Tents round about them that feare him deliuereth them And they guard our soules at the time of our death and carry them into Abrahams bosome as they did the soule of Lazarus Luk. 16.22 Here is the safety of Gods children vnder Gods protection both in life and death Thirdly Life and death are ours our friends and Reason 3 on our side and at our seruice 1 Cor. 3.21 All things are yours Life is ours and therefore all the passages of life are for vs and not against vs Death is ours and therefore all the passages of death are for vs not against vs Gods children haue a speciall title to life death to claime them for their owne they haue
to God vnderstandingly and feelingly in life and death How we may apply our selues vnto God vnderstandingly both in life and death that so we may be partakers of the comforts of them both And herein consists the right art of a true Christian and till we are well-skild in the knowledge and practise of this art wee are but pidlers in our profession But you will say how may we attaine this skil to apply vnto our selues God vnderstandingly in life and in death I answer first we must stay our selues vpon the promise of God let vs fixe our eye stedfastly vpon the promise of God that is it wee must build vpon God hath promised that hee will neuer faile vs nor forsake vs that he will lay no more vpon vs then hee will giue vs strength to beare that he will be our shield and fortresse defence assurance saluation that we shall be safe vnder his wings c. Rest vpon these promises of God and be sure they shall neuer faile Though heauen and earth faile yet not one iot or tittle of Gods word and promises shall faile they shall stand fast for euer and euer We haue a conditionall promise for freedome from temporall dangers so farre as shall be good for vs we shall inioy temporall safety but wee haue an absolute promise for our eternall safety and this let vs absolutely build and rest vpon without exception Secondly Thou must cast thy selfe downe in an humble submission vnder Gods hand and vnto his will in the whole estate of life and death Psal 55.22 Cast thy burthen vpon the Lord and he will nourish thee c. Psal 37.4.5 Delight thy selfe in the Lord and he shall giue thee thine harts desire Commit thy way vnto the Lord and trust in him and he shall bring it to passe 1 Pet. 4.19 Commit your soules to God in well-doing as vnto a faithfull Creator God hath made and giuen vs soules let vs commit them to him in well-doing and he will neuer cast them away he is a faithfull Creator and will not suffer that to perish which is so committed to him If dangers offer themselues say thou Here I am Lord doe with thy seruant what thou wilt for life or death And then thou shalt haue God at hand to say to thy soule Here I am oh my seruant to vphold and to preserue and to comfort and to saue thee Thirdly We must grow to some familiar acquaintance with the life and death of Iesus Christ feelingly and sauingly not onely as hee liuing and dying in himselfe but as hee liuing and dying for thee and thou liuing and dying in him If once we can meditate soundly on the life of Christ apply our selues vnto it it will sweeten our life and so if we can meditate soundly and rightly on his death and apply it to our selues it will sweeten our death For this is the patterne that we must conforme our selues vnto both in Gods intendment and in our owne practise Looke how the Prophet Elisha did spread himselfe on the Child 2 Kings 4.34 and laid his mouth to the childes mouth c. so doth Christ spreade himselfe vpon euery true beleeuer that rightly apprehends him hee stretcheth himselfe vpon vs in euery particular hee layes his mouth vpon our mouth his eyes vpon our eyes and his hands vpon our hands c. to sanctifie vs and to preserue vs in them he layes his particular temptations and sufferings on ours to sanctifie and preserue vs in ours his life on our life to sanctifie and preserue vs in the state of life and his death on our death to sanctifie and preserue vs in our state of death This is a singular comfort to a poore soule to apply Christs life and death to himselfe I say it is a sound comfort to them both in life and death but this is a mystery euery one is not acquainted with it Lastly Let vs make application before-hand of the comforts of God against the dangers which we are subiect to not in generall onely but in particular It is our skill to apply particular comforts to particular dangers and troubles Is it matter of life that doth endanger vs Doe the comforts of life draw vs from God Let vs consider that they are but for the outward man and that they are our enemies and shall wee make much of an enemy and preferre their well-fare before our owne Secondly consider they are not permanent but vnconstant and transitory they endure but for a time and for a short time They are like to Ionas gourd that came vp in a night and perished in a night and wilt thou set thy heart vpon that which is nothing Riches haue winges and flye away they are quickely gone and so are honours and the like and wilt thou set thy heart vpon such transitory things Thirdly consider that all outward comforts are mingled with many sorrowes euery sweet pleasure and worldly comfort hath his sower paine and discomfort though they be pleasant for the time yet they are sowre and bitter in the end Lastly let vs consider that the comforts of grace are incomparably greater and better and more excellent then all outward comforts there is no sorrow in them they will make thee truely happy and blessed and wilt thou preferre the shadow before the substance Yea but will some say My crosses and afflictions they perplexe and trouble me and make mee vnfit to serue God I answere That is thy fault why should crosses hinder thee or disable thee for the seruice of God Stil apply Gods comforts to thy crosses first the crosses are but short though they be sharpe and wilt thou not endure a while for a time secondly they are light and momentary 2 Cor. 4.17 Thirdly they are nothing in comparison either of the paines of hell which wee must endure hereafter if we will not endure the crosse here or of the glory of heauen which wee shall bee sure to haue if we endure afflictions patiently Rom. 8.18 I account that the afflictions of this present time are not worthy of the glory that shal be shewed to vs. And again wee haue many times of comforts mixed with the dayes of affliction and this may keepe vs to the seruice of God in our liues Yea but what shall we doe in death that is the end of all shall I desire it to rid me out of all my troubles I answere no thy times are in Gods hands Psal 31.15 and not in thine owne but if thou desirest death that thou maist be with Christ it is well but if it be for worldly discontentments it is desperate and damnable What then shall I feare it wee know that the very name of death is fearefull vnto vs. I answere that it is onely thy owne feare there is no more feare in death then in any other thing we make it fearefull to our selues It is but the withdrawing hand of God if we feare it it is because wee are wicked for
tell thee thou art in a damnable state except Christ be in thee It is very true that Iesus Christ in his owne person as he is without vs hath done and suffered all things that may cause and procure our saluation and it is as true that Christ Iesus must come and dwell within our hearts by his Spirit to apply these his doings and sufferings to our hearts else we can neuer haue any sauing benefit by him as for example Christ Iesus hath in his owne person by sacrificing himselfe on the Crosse offered a sweet smelling sacrifice to God his Father for my sinnes but yet except Christ come downe into my Soule by his Spirit and perswade mee to beleeue it and apply it to my selfe I can haue no sauing part in that his Sacrifice Vse 2 The second Vse is matter of Examination to teach vs to examine our selues concerning this point To all men whether Christ be in vs 2 Cor. 13.5 Proue your selues whether you are in the faith Examine your selues saith the Apostle Enter into a serious consideration with your owne Soules and see whether you haue any part in this blessed Communion with God or not This be sure of that whosoeuer hath not in some true measure this blessed Communion with God hee hath an accursed Communion with the Diuell there is no middle betwixt them Therefore lay thy hand vpon thy heart and examine thy selfe what Communion thou hast with God in Christ what knowledge what faith thou hast Dost thou know God in Christ dost thou beleeue in God through Christ dost thou worship God in Christ and all this in truth of thy heart then thou mayest be well assured that thou art ioyned to God in Christ else thou art without Christ and so without God To giue you a sure and true Rule for this Tryall which if you doe duely consider will neuer deceiue you there are two infallible Euidences of this Communion the Spirit and the fruits of the Spirit First the Spirit 1 Iohn 4.13 Hereby wee know that we dwell in him and he in vs because he hath giuen vs of his Spirit The Apostle makes this a certain Note of our Communion and therefore if wee haue the Spirit we are sure of it Yea but we may flatter our selues that we haue the Spirit when we haue it not that is true but that is their owne Errour and presumption that doe so but yet if thou doest make a Trade of this Examination thou shalt finde in time that thou doest know it of a Truth Hee that hath the Spirit indeed knowes it as certainly as he knowes he liues onely by practise experience and prayer this is brought to passe Secondly the fruits of the Spirit I will name but two Mortification and Quickning Mortifying the old man quickening of the new man these are two infallible Euidences of our Communion with God First Mortification Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts Secondly quickening Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you And both these in the 10. verse If Christ be in you the body is dead because of sinne but the Spirit is life for Rightenesse sake Now examine thy selfe by these Rules Thou sayest thou hopest to be saued by Christ then shew that thou hast the Spirit and the fruits of the Spirit Looke well therefore into thy heart what portion of the Spirit hast thou Doth the Spirit of God beare witnesse to thy spirit that thou art Gods Againe examine thy selfe what fruits of the Spirit are in thee what mortification hast thou doest thou striue against thy corruptions doest thou mortifie thy earthly lusts doest thou finde that sin dyes and thy secret corruptions waste and consume daily in thee If thou doest then hast thou a blessed Communion with Christ Iesus in his death for it is by the power of his death that this is wrought in thee Secondly what quickening hast thou what newnesse of heart and life what zeale for Gods glory what delight in Gods Commandements what comfort hast thou in prayer what care and conscience hast thou to leade a godly life c. If thou findest these things in thee then thou hast a blessed Communion with Christ in his resurrection for this is our Communion with Christ to communicate with him both in his death and in his Resurrection and both these haue we by his Spirit but if thou dost not finde these things in thee certainely as yet thou art in a miserable case The second sort of Vses for those that haue attained this fauour at Gods hands 4. Vses to the faithfull onely to enioy this blessed Communion are these First we that haue found this should carry our selues worthy of it Hath God admitted vs to this happy Communion with himselfe and will not we carry our selues answerably If some great man should admit vs into fellowship with him we would be carefull how wee carry our selues we would be ruled by him loue that he loues c. then let vs doe so with God He hath admitted vs into fellowship with himselfe let vs therefore be Ruled by his Spirit Let vs be carefull to please him fearefull to offend him Let vs doe his will and not our owne wills Let vs loue that which he loues Let vs loue his children and his Religion and Righteousnesse and Holinesse because God loues them And let vs hate that which he hates Let vs hate our sinnes and corruptions 1 Iohn 1.6 If we say wee haue fellowship with him and walke in darkenesse we lye The Spirit giues them the lye in their face that say they haue fellowship with God and yet liue in sinne Before we enter into this league and Communion with God wee are at our owne hands happily we eate and drinke with the drunken we smite our fellow seruants wee walke in the lusts of our owne eyes we prophane the Sabboth and such like but when once we are admitted into fellowship with God then we are bound to our good-behauiour our Eyes Hands Sences Limbes all the parts of our Bodies and powers of our Soules are wholly consecrated and deuoted to Gods seruice As the Apostle speakes of Fornication 1 Cor. 6.11.15 A common Sinne in the Church of Corinth and too common amongst vs So we may say of euery sinne for so the force of this Reason extends it to all other sinnes as well as to that Shall we take the members of Christ and make them the members of an Harlot God forbid So we say of Pride Drunkennesse and other sinnes Shall I take the members of Christ and make them the members of a Drunkard or of a proud person God forbid No if any be in Christ let him be a new Creature Old things are passed and behold all things are become
his lone It is the loue of God to his that gathers all true beleeuers together vnto Iesus Christ he being their Captaine and they his Souldiers to serue vnder his Colours Oh this is a sweet seruice to serue and to fight vnder the Colours and Banner of the loue of God in Iesus Christ Iohn 3.16 God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life God hath giuen vs his Sonne Iesus Christ that by faith wee might beleeue in him and haue Communion with him and hee that doth beleeue in him shall neuer perish but haue eternall life And whence is all this from his loue there is no bond to tye God to doe this for vs but onely his loue to vs God so loued the world c. Iohn 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee That Christ is in vs and God in Christ and that all the faithfull haue a perfect Communion with God in Christ These are plaine Euidences to the eye of the world that God hath sent his Sonne to vs and that he hath loued vs in some measure as he loues Christ himselfe and that this loue was the cause why he did all this for vs So much for proofes of Scripture to confirme this point Secondly by Reasons The Reasons of the Doctrine are these First all Reason 1 the good that euer God doth to all or any of his creatures it is meerely of his owne loue and good will towards them therefore this Communion which God affords the faithfull to haue with him is much more from his loue That all the good that euer God doth to any of his creatures comes from his loue we may see Psal 145.16 Thou openest thy hand and fillest all things liuing of thy good pleasure then much more this Communion I say much more for the Reason ariseth vpon many aduantages First if all the good he doth to the other creatures comes from his loue much more the good hee doth to man must come from his loue Man being the choise and prime of the creatures Secondly if to men in generall of loue then much more to true beleeuers being the prime and choise of men in Gods estimation Thirdly if all the good God doth to true beleeuers comes from his loue then much more this blessed Communion which is the Prime and Choise and indeed the very Summe of all the good wee receiue from God so that the reason stands very strong Reason 2 The second Reason is drawne from the nature or kinde of this Communion What is that It is such a Communion as is betwixt the Father and the Child 2 Cor. 6.18 I will be your Father and you shall be my Sonnes and Daughters saith the Lord Almighty Now betwixt the Father and the Childe the case stands thus so long as the Father loues his Child so long he doth well by him and delights to do him good when his loue failes then the good he doth him failes too that which binds the Father to doe his Childe good is his loue towards him Now Isay 49.15 can a Mother forget her childe and not haue compassion on the Sonne of her wombe though shee should yet will not the Lord forget his Children The loue of a father to his child is changeable but Gods loue to his children is vnchangeable that bond may be broken and so all flies in sunder but this cannot be broken and therefore we cannot be sundred from God Againe it is such a Communion as is betwixt the head and the members Ephe. 4.15.16 and wee know that it is from a louing respect that the head carries to the members of the Body whereby the members receiue life and sense and motion from the head they are knit together in loue as in the 16. verse as that being the knitter of the members amongst themselues and to their head and therefore consequently of the head to the members as the Apostle makes the matter very cleare in that place Againe it is such a Communion as is betwixt the husband and the wife Hosea 2.19 and loue is all in all in that Communion First it brings them together then it knits them together and it holds them fast together to the death so it is betwixt God and vs looke into the booke of Canticles with a spirituall eye and there we shall see this Communion of the beleeuing soule with Christ compared to the Communion that is betwixt man and wife and we shall finde that there is neuer a stitch nor passage in it but is from loue Ephesians chap. 5. verse 25. Husbands loue your wiues as Christ loued his Church All that euer is done betwixt man and wife must be in loue and so it is betwixt CHRIST and his Church Reason 3 The third Reason there is no moouing cause in vs why the Lord should thus ioyne vs and tye vs vnto himselfe therefore it is of his meere loue there is no moouing cause on our part for what did or could the Lord see in vs whereby he might be induced to doe this for vs Is it our multitude that should moue God Oh no saith Moses Deut. 7.7.8 The Lord did not set his loue vpon you or chuse you because you were more in number then any people for you were the fewest of all people but because the Lord loued you c. What is it then our Beauty that should moue God to draw vs and bind vs in Communion with himselfe No we were in our blood when God set his loue vpon vs and entred into Couenant with vs Ezek. 16.7.8 What then was it our Righteousnesse No neither Titus 3.5 Not by the workes of Righteousnesse which we had done but according to his mercy he hath saued vs What was it because we loued him first No saith the Apostle 1 Iohn 4.10 Heerein is loue not that we loued him but that he loued vs and sent his Sonne c. No I will adde this further for the strengthening of this Reason that we are so farre from hauing any thing in vs of our selues to induce God to this to make vs one with his blessed Maiesty as that all that is in vs of our selues is vtterly against this Communion all of vs are sinners so farre are we off from hauing Righteousnes we were sometimes enemies to God so far are we from louing God we haue deserued to be ioyned in Communion with the Diuels in hell so farre off are we in our selues from deseruing to be ioyned with God Wee are vgly and deformed in our selues by our wickednesse so farre off are we from hauing any beauty whereby God should set his loue vpon vs We are running away from God as the lost child so farre off are we from drawing neere vnto God All these are
conference name Christ our Lord but yet neuer thinke of his Godhead which is the life of his Lordship both in himselfe and vnto vs Christ Lord without Christ God is no Lord at all Vse 2 The second Vse is concerning the wicked and vngodly vnbeleeuers If Christ be our Lord that is the Lord of the faithfull and of his Church then the wicked and vnbeleeuers haue nothing to doe with him that is as a sauing Lord What a desperate wretchlesse and wofull case are they in Iesus Christ is none of their Lord to saue them nor they are none of his seruants they yeeld him no homage nor obedience and therefore can expect no comfort nor saluation from him Consider both their life and their death In their life they goe vp and downe doing their owne wils and not Christs will neither are they ruled by his Lawes but like Lordlesse and Masterlesse men they goe about saying What Lord shall controule vs If they doe serue or be ruled by any Lord at all it is the Diuell his word is their Law they are ruled by his will and are at his becke Let him bid a wicked man sweare or lye or prophane the Sabboth be drunke steale c. straight way he will doe it he is led by the Diuell at his will as the Apostle saith Oh that the faithfull would and could performe such true seruice to their Lord Iesus Christ as these doe to their Lord the Diuell It is a foule shame to vs that wee yeeld not such true seruice to Christ as they doe to their Lord the Diuell and it is a foule shame in them that they yeeld such true seruice to the Diuell So at their death when they are on their death-beds doe they pray no saith Iob the wicked pray not at all times No they curse and rage and dispaire or at the best they are like to Naball their hearts are dead as a stone within them there is no spirituall life nor comfort in them they haue neuer a Lord in heauen to commit their soules vnto but the Lord whom they serued in their life the Diuell stands by them ready at their death to carry away their soules to hell when they part from their bodies as he did the rich mans and then this cursed Lord and Master that set them on worke and to whom they haue done such true seruice here shall truely pay them their full wages in euerlasting torments They haue sinned with the Diuell and his Angels here and therefore it is iust with God to giue them their part and portion and to damne them with the Diuell and his Angels for euer And then this our Lord Iesus Christ whom they neglected and opposed in their life and would not acknowledge to be their Lord hee shall shew himselfe to be a mighty Lord against them and then hee shall exercise his Lordly power and authority ouer them in wrath and vengeance to their eternall condemnation And then the very thought of the Lord Iesus shall be as terrible to them as the torment they endure to thinke that Christ should come downe from heauen to saue them and that they should be such wretches to serue the Diuell rather then him Vse 3 The third Vse is for the faithfull this toucheth them in many respects First here is the honour of the faithfull in that they serue this great Lord Christ Iesus is their Lord and they his Seruants When sundry Ambassadors meete together from sundry places in a strange Country he that serues the greatest Prince amongst them hath the precedency of place and honour before the rest because hee serues the greatest Lord We all liue here as Seruants to Kings or Nobles or Magistrates or Masters but the faithfull howsoeuer they serue other Lords yet their spirituall Lord is the Lord Iesus Christ and by how much he is greater then other Lords so much the more is their honour aboue all other Seruants whatsoeuer It was that which the Apostle Paul and other of the Apostles boasted of and so much comforted themselues in as we may see in their Epistles that they were Seruants to this Lord Paul a Seruant of Iesus Christ Iames the Seruant of Iesus Christ and so others A man when hee sends an Epistle graceth himselfe with the greatest title he can the Apostles grace themselues in their Epistles with this Title the Seruants of our Lord Iesus Christ as the greatest title they can haue Nay the very Angels in heauen take delight and comfort in it Reuel 22.9 I am thy fellow seruant saith the Angell to Iohn the seruant of the Lord Christ as well as thou Some thinke it a shame to be counted Christs Seruants What shall we be ashamed of that which is our greatest glory and honour with God God forbid In trouble and in persecution let vs acknowledge him to be our Lord that will giue vs full content both in grace and glory Let carnall and prophane worldlings reproach vs as in these dayes it is too common that wee are too precise and that we are zealous for the Lord of hosts that we make conscience of our wayes and that we keepe our selues from the corruptions of the times and that we will not runne with them into excesse of riot this is the scandall of the Crosse in these times that the faithfull will not company and symbolize with the wicked in their sinnes no we will not serue your sinnes wee serue the Lord Iesus Christ and if you reproach vs for it we will weare that reproach as our Crowne The glory of the wicked is their shame but the shame that the wicked lay vpon vs is our greatest glory though this be a shame with men yet it is honour with Christ hee will take knowledge of vs as his Seruants Secondly this is matter of comfort to Gods Children and they stand in great neede of comfort in these vncomfortable times why this that Christ is our Lord if we be sure of that it will support and cheere vp our hearts in all our distresses against desertions of men when men when friends yea when our Parents forsake vs our Lord Christ wil neuer forsake vs Psal 27.10 Though my Father and Mother should forsake me yet the Lord would gather me vp It comforts vs against all oppositions of men they are many great and strong they rage and plot and they band themselues together against the Lord and against his Christ but yet here is our comfort hee that dwelleth in heauen shall laugh our Lord shall haue them in derision Psal 2.2.4 So it may comfort vs against all our wants Christ is our Lord and therefore wee shall want nothing Psal 28.1 The Lord is my Shepheard I shall not want Againe it may comfort vs against weakenesse and infirmities Christ is our Lord and his grace is all-sufficient for vs as the Apostle saith 2 Cor. 1.9 Againe it may comfort vs against all dangers present imminent and future Christ is our Lord therefore
we will not feare The Lord of hosts is with vs the God of Iacob is our refuge Psal 46.1.2.3 So it may comfort vs against all Sathans temptations the fiercest greatest and fearefullest that Sathan can assault vs withall Christ is our Lord and Master and can a Lord or Master see a faithfull Seruant of his wronged and oppressed by his enemy and not stretch forth his hand to helpe and rescue him If men will yet our Lord Christ will not nor cannot but the more fiercely wee are assaulted by our enemies the more ready will hee be to helpe vs. Therefore in the depth of temptation retire thy selfe to this sure Hold to Christ as to thy Lord and say vnto him Oh my Lord seest thou how I am oppressed with thy enemy and my enemy Wilt thou see me trodden vnder feete Vp Lord I pray thee fight for me suffer not my soule to be a prey to such a cursed enemy And surely if thou doest thus the Lord will be very ready to heare thee the God of peace will tread Satan vnder thy feet shortly Lastly it may comfort vs against death it selfe whosoeuer thou art that hast serued the Lord Christ in truth in thy life thou maist boldly put thy selfe vpon him as thy Lord at thy death hee whom thou hast serued all thy life will surely comfort thee at thy death and in death and after death therefore be not discouraged at death it is terrible and fearefull to Nature but let vs arme our selues for it before hand let vs before hand goe to Christ and let him be our Lord and then we may say to our soules at our death Oh my soule thou hast serued the Lord Iesus Christ thus many yeares be not now afraid to goe to thy Lord and master home to his owne house and we may turne to the Lord and say Oh my Lord thou hast beene my protector many yeares now Lord helpe me for now I stand in more neede of thy helpe then euer I did before Lord receiue my soule now into thy mercifull hands and if thou doest thus assure thy selfe thou shalt not be more ready to commend thy soule to him then he will be ready to receiue it into his hands The third Vse is for matter of dutie teaching vs Vse 3 that seeing Christ is our Lord we must cary our selues to him as to our Lord in all dutie as good and faithfull seruants he that doth so is the right seruant of Iesus Christ the true and sound Christian The duties we are to performe to him are many we will reduce them to these two heads Doing and Suffering In both these we must conforme our selues to Christ as to our Lord. In doing First if Christ bee our Lord we must beleeue in him trust in him and rest vpon him Isa 26.4 Trust in the Lord for euer for in the Lord God is strength for euermore and therfore let vs be confident in him rowle our selues vpon him and know whom it is that wee haue trusted and hazzarded our soule vpon him Let vs trust in the Lord when we see nothing in the world but desolation he is a Lord and therefore can doe for vs what he will and he is our Lord and therefore he will doe for vs what he can And if he can do for vs what he will by his absolute power and will doe for vs what he can of his meere grace and goodnesse why should wee not beleeue in him and rest vpon him both in life and death Secondly if he be our Lord then wee must reuerence him as our Lord. Mal. 1.6 If I be a Lord where is my feare Psal 2.11.12 Serue the Lord in feare and reioyce in him with trembling Kisse the Sonne c. Let vs therefore reuerence him in his Nature Person Word Ordinances in our hearts liues and all our courses Let this feare be alwayes before our eyes that wee may neuer sinne against him It is a fault to be taxed in many Christians that they come to the Word and to the Sacraments with little reuerence to God none at all to man God will be honoured with an orderly zeale Thirdly if Christ be our Lord then wee must loue him as our Lord. Deut. 6.5 Thou shalt loue the Lord thy God with all thy heart and with all thy soule Our loue must be such to him as his loue was to vs that is not colde or little but maruellous great so that he shed his bloud for vs. Hath our Lord loued vs thus dearely to lay downe his life for vs then let vs loue him as dearely let vs lay downe our liues if we be called to it for him Fourthly if Christ be our Lord we must imitate him Iohn 13.13.14 Yee call me Lord and Master and yee say well for so I am if I then your Lord and master haue washed your feete yee ought also to wash one anothers feete and verse 15. For I haue giuen you an ensample c. Thus we should imitate Christ in loue and humilitie and other graces wee are much wanting in these Duties now in these dayes but if Christ be our Lord wee must shew our loue and humility as Christ did thinke scorne of nothing that is to be done for the Children of God Euery seruant will follow his Lord if it be but in an ill fashion then let vs imitate Christ in his graces and conforme our selues to his fashions Fiftly if Christ be our Lord wee must serue and obey him as our Lord wee must doe what hee commands and nothing else and we must doe it as hee commands it to be done and we must leaue vndone that he forbids We must not be seruants to men wee must serue other Lords as vnder our Lord Christ and in his name much lesse must wee serue our owne lusts or the world Christ is our Lord and wee will serue him and not the world nor our owne sinfull lusts Secondly in our sufferings we must conforme our selues to Christ Let vs know for certaine that wee must looke for affliction The seruant is not aboue his master Matth. 10.24 It is the nicenesse of many Christians that their finger must not ake they must not endure one temptation they would fain flie from afflictions but we must looke for them Did Christ goe from the Crosse to heauen and shall not wee goe the same way we must take vp our Crosse and follow him Secondly as we must looke for them so we must carry our selues with patience as he did in them who when he was reuiled reuiled not againe when he suffered he threatned not c. 1 Pet. 2.23 Leauing vs an example saith the Apostle that wee should follow his steps verse 21. And therefore let vs labour to be patient in the least affliction for hee is thy Lord that puts thee to it And let them be our owne afflictions and then we shall the better beare greater afflictions Christs afflictions Christ ware a Crowne of
from whence the Doctrine is raised The first exception is this the word here translated I am perswaded or sure doth not alwaies in Scripture signifie such a confident perswasion as we heare speake of it signifies indeed a probable or hopefull opinion not a confident perswasion as for instance Rom. 15.14 I my selfe am also perswaded of you my Brethren that ye are full of goodnesse and filled with all knowledge c. Is this a confident perswasion The Apostle knew not their hearts and therefore could not be confidently perswaded of this it was onely a probable and hopefull opinion say they and so that in 2 Tim. 1.5 I call to remembrance the vnfained faith that is in thee which dwelt first in thy Grand-mother Lois and in thy Mother Eunice and I am perswaded that it dwelleth in thee also To this exception I answere that it is true that these places are to be vnderstood of a hopefull or charitable or probable perswasion and so the word may sometime signifie and yet in these places Paul might speake by speciall reuelation but wee will not stand vpon that But yet it is as true sometime this word signifies a certaine knowledge and a confident perswasion as Rom. 14.14 I know and am perswaded through the Lord Iesus that there is nothing vncleane of it selfe c. Here is a confident perswasion and so in the 2 Tim. 1.12 For I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that day Here is a confident perswasion because it is ioyned with certaine knowledge and therefore the perswasion must be certaine too so that all this while the matter lyes in suspence for in some places it signifies a confident perswasion and in others a probable perswasion Which then is here meant Goe to the Rule Where one and the same word is vsed in diuers sences in diuers places of Scripture the circumstances of the Text must iudge and declare in what sence it is to be taken in that place Now looke into the circumstances of this Text and we shall finde that it is here to be taken and must be meant of a confident perswasion for in the 35. Verse the Apostle had confidently insulted ouer all dangers what shall seperate vs from the loue of God in Christ c. And he giues the reason of it in this Verse for I am perswaded c. Why doth he sleight his enemies so Because hee is sure nothing shall seperate him from the loue of God For I am sure Doth he so confidently insult ouer all dangers because hee supposeth or hath some probable opinion or slender perswasion That were too weake a ground to cause him to insult ouer such strong enemies as these are but because he is sure and certainly perswaded that they shall not hurt him therefore he may and doth safely and confidently insult ouer them therefore this a confident perswasion Againe in the 30. Verse he had pronounced himselfe a Conquerour yea more then a Conquerour as if the victory were already gotten In all these things we are more then Conquerours and he giues the reason of it in the 38.39 Verses for I am perswaded c. And doth the Apostle pronounce himselfe a Conquerour before he be sure of the Conquest that were a proud and a vaine boasting which Paul was free from but he doth pronounce himselfe a Conquerour vpon this perswasion here spoken of because hee is sure that neither death nor life c. can hurt him therefore the word in this place signifies a certaine and a confident perswasion such as the Apostle dares build his soule vpon against all commers Secondly it is excepted that Paul might haue this certaine perswasion that he nor any of the faithfull should euer be cut off from the loue of God by special reuelation Had he so They that make this exception will deny this when it comes to the proofe For if Paul had it by speciall Reuelation that he nor none of the faithfull shall euer fall away from the loue of God then it is certaine that the state of the faithfull is vnfallible and that they shall neuer fall from it for speciall Reueâ—ation is neuer of false things But secondly I say Paul had it not by speciall Reuelation but by the liuely power of a iustifying faith For first speciall Reuelations are of matters not reuealed in the word but this is secondly they are extraordinary this is ordinary as we shaâ—l shew in the proofes in others of Gods Children in their measure our perswasion is built vpon a sure and ordinary ground the promises of God rightly built vpon and his loue truely felt in Christ true faith and repentance c. and therefore Paul had not this certaine perswasion by speciall Reuelation The Doctrine limited and bounded within certaine limits Secondly we will bound this Doctrine within certaine limits and bounds and they are two The first is concerning all true beleeuers in generall the second concerning one and the same Beleeuer in particular First concerning all in generall we must not thinke that it is the portion of euery Beleeuer to attaine to this high straine of confident perswasion as Paul had no we must come short God giues his graces to his Children in seuerall portions to some more to some lesse as he will himseâ—fe but yet euery true Beleeuer hath some measure of this confident perswasion especially at sometimes and euery one must striue to haue it in the highest measure We must striue after the most excellent gifts saith the Apostle and when they haue it not it is their owne fault Euery Beleeuer must labour for it and when they come short of this height of perswasion they must know that they come short of that high straine that God would haue them come to and they must say with the man in the Gospell Marke 9.24 I beleeue Lord helpe my vnbeliefe And so farre as we come short of this full and confident perswasion so farre our beliefe is tainted with vnbeliefe and yet this doth not vtterly ouerthrow our faith but it doth much disparage it for all this our faith is a true faith and we shall be saued by it So that the Doctrine stands firme that wee may and ought to haue this certaine and confident perswasion c. The second limit is concerning one and the same particular Beleeuer hee must not alwaies thinke to haue this confident perswasion alike the strongest faith is sometimes abated to much weakenesse There was a time when Iob said that though God did kill him yet would hee trust in him Iob 13.15 And there was a time againe when the same Iob said Oh that I might haue my desire that is that God would destroy mee c. Iob 6.8.9 Here is a great difference betwixt Iob and Iob betwixt Iob in the strength of his faith and Iob in the weakenesse of his faith yet still he had
can possibly haue in life or in death This therefore is for reproofe of many Professors that will pretend to haue faith but they care not for this assurance of faith if God giue it well and good if not they will not labour for it they thinke they haue faith enough to saue their owne soules There are diuers causes of this sinne Seauen causes why men labour not for assurance that men will not labour for this assurance of faith First some account it altogether needlesse therefore they looke not after it Will not ordinary assurance say they serue the turne Is it needlesse This is strange Can any man be too sure of his owne saluation Can we be more sure then needs of eternall life It cannot be Vsually such persons as these either liuing or dying finde the want of it and rue it to their great discomfort I haue seene the woefull experience of that which I speake and I haue obserued the righteous Iudgement of God vpon them Time will come when we shall haue more neede of it then we are aware Secondly others pretend modesty they say they dare not be so bold as to determine resolutely vpon their saluation It is Gods secret and they may not search into it I answere It is a secret indeed but yet such a secret as God reueales ordinarily to the humble and to his familiars God will say to his soule I am thy saluation and therefore this is a simple and a sinfull modesty not to be so bold as to seeke and accept that that God offers vs and bids vs seeke and take and which if we seeke we are sure to find and therefore this is a cursed modesty to say what shall I be so bold as to search into this This is somewhat like the vnprofitable seruant that hid his talent and said he was afraid to vse it Matth 25.24.25 But see what followes This wicked and sloathfull seruant must be cast into vtter darkenesse where shall bee weeping and gnashing of teeth verse 26. to 30. Thirdly others are lazy and lumpish and sluggish and loue their owne ease and therfore they will not quicken themselues to get this assurance What dost thou loue thine owne outward ease more then the greatest inward comfort of thy soule A grieuous sinne that a mans owne ease should keepe him from heauen Heauen was neuer made for any such sluggards to be receiued into it And therefore if thou doest not quicken vp thy selfe and doe thy best endeauour to looke and to labour for this assurance thou shalt be cast into Hell We see as before what became of that sloathfull seruant that would not imploy his Talent Matth 25.26 30. Cast ye that vnprofitable seruant into vtter darkenesse c. Fourthly others pretend that they haue no time at least not time enough to get it It is a long time in getting say they and you will not deny but that ordinarily it is gotten by long practise God sometimes giues it extraordinarily at an instant but ordinarily it is a long time in getting and wee haue no time to labour for it I would aske them that thus pretend want of time why God did giue them all their time Did he not doe it of purpose that thou mightst learne to know him and to beleeue in him and to obey him and to get assurance of his loue and fauour in Christ And hast thou time for all things else and not for this Hast thou time to eate and to drinke and to doe other worldly businesses yea to learne Religion too so farre as thou dost affect it and yet hast thou no time to acquaint thy selfe with the promises of God that thou maist get this assurance This thou doest not affect nor desire and therefore thou hast no time to get it If thou hadst a desire to get it and if thou didst know the comfort of it thou wouldst serue thy selfe vpon all times and seasons both Sabboth day and weeke dayes and vpon all exercises not onely spirituall but euen euery businesse thou takest in hand to helpe thee forward to get this assurance of saluation Fiftly others say it is impossible or at least very difficult to begotten they will not trouble themselues about it I answere it is not impossible to be had Iob and Dauid and Paul and others had it If it be impossible with men yet it is not impossible with God and it is the worke of God and not of man I grant it is hard and difficult to be got but so are all spirituall and heauenly things neuer thinke to come to heauen but through many difficulties Oh poore soule if thou didst know the admirable comfort and sweetnesse that this assurance will bring vnto thy soule both here and for euer thou wouldest endure and passe by all difficulties to attaine it Sixtly Others they cherish and fauour in themselues some knowne sinne and if they doe let them take this for a rule they shal neuer get this assurance the least knowne sinne cherished and fauoured in a man and assurance of saluation can neuer stand together no more then fire and water and therefore either leaue thy sinne or els thou must leaue the assurance of thy saluation This many haue proued true by experience therfore they like the Gadarens had rather leaue Christ then loose their swine so these had rather desperately loose the Assurance of their saluation then leaue their filthy sinnes and so they preferre their swynish sinne before the sweetest comfort of the soule A fearefull practise Seauenthly Others compare their faith with the faith of the ordinary sort of professors They say they see not such strong assurance in them and therefore they lift not to be singular they will stay in that they haue But first tell mee how doest thou know that others haue not such a strong assurance they may haue it for ought thou knowest and therefore to thee this is a false ground But secondly say they haue it not say that the world be destitute of it this is no excuse to thee seeing God will haue thee to haue it thou must not liue by mens examples but by Gods lawes Thirdly if thou wilt needs follow the example of men in this follow the example not of the worst but of the best as Abraham Iob Dauid Paul c. follow these for these hath God of purpose propounded and set downe in Scripture as patterns for vs to imitate euen in this grace of assurance And know that seeing all the ancient Fathers had it and it was their greatest grace therefore it is a shame for vs that we haue it not in some measure All these and such like are but gulls and delusions of Sathan to depriue men of their greatest comfort in life and death and of the strongest proppe of the kingdome of grace Let vs therefore examine our selues and see whether euery one of vs be not guilty of all or some of these and if wee be no
maruell then if wee haue so little assurance Lastly Motiues to moue vs to looke that our assurance be true sound seeing this assurance is of such excellent Vse 4 vse then let vs labour to see that the assurance wee haue be true and sound and to presse vs hereunto consider these things First that thy assurance must beare a great burthen it must beare all thy afflictions in life and in death therefore see it be true and sound If the principalls of a house be not sound timber the house must fall Thou art sure to be sifted and tryed to the vttermost either liuing or dying therefore see that thy assurance that must beare these trialls be sound and good A man that hath good euidences for his Land dare bide tryall of his Title against all enemies but if they be counterfeit hee dare not bide the triall And so if our assurance be sound and good we dare bide the triall of all afflictions if not we will neuer stand to the triall Secondly consider Sathans pollicy when he cannot draw vs away from seeking sound assurance then he will put a tricke vpon vs he will labour to make vs beleeue wee haue it when indeed wee haue it not And therefore let vs see that it be true and sound and let vs take heed wee mistake not the Diuels assurance for Gods a shamefull mistake Yea but how shall I know that my assurance is sound and true or no 4. Wayes how a man may know whether his assurance be true and sound I answer thou shalt descerne it clearely by these foure obseruations First by the cause of our assurance Secondly by the Rise of it Thirdly by the nature of it And fourthly by the fruit of it First by the cause of our assurance how it was wrought in thee Was it wrought by the word and by the spirit Hath God made thee well acquainted with his promises reuealed in his word that hee will neuer faile thee nor forsake thee Doest thou finde the spirit of God to incline thine heart to remember them and to beleeue them to rest vpon them and to apply them to thine owne heart as the vndoubted truth of God and that heauen and earth shall faile but not one tittle of them shall faile Doest thou find that thou hast thy part in them and that they do belong to thee being in Christ as well as to any beleeuer If it be so with thee then thy assurance is sound and good else it is not sound except it arise from this cause for Gods word is the word of truth his spirit is the spirit of truth and they teach and worke no lye but looke whatsoeuer grace they teach and worke the same is a true grace without exception therefore if thy assurance arise from these it is sound and good Psal 119.49 Remember thy promise made to thy seruant wherein thou hast caused me to trust When the Lord acquaints vs with his word and promises and causeth vs by his spirit to put our trust in them this is a sound and true assurance that shall stand in remembrance before God for euer The contrary counterfeit assurance and vaine presumption is fetcht and doth arise from other causes as maintenance welfare in outward things selfe-loue Sathans flattery soothings vp of men and such like but this is presumption and neuer comes from the word and spirit An hypocrite may say he doth apply the promises of God to himselfe and that his assurance ariseth from thence and may haue some places of Scripture running in his head sometimes tending to that effect yet indeed he mis-vnderstands the word and mis-applyes the promises and they are not seconded by Gods spirit in their hearts causing them to put their trust in the promises Secondly looke into the Rise of our assurance and what is that It is when our assurance is gotten and doth arise vpon and after hearty and vnfained repentance for sinne and vpon hearty praier to God oh when a poore sinnefull soule findes that hee is ouerladen with sinne and hath the sence of the burthen thereof in his heart and goes to God and humbles himselfe for it throughly before the Lord with sighes and groanes vnspeakeable and hath bedewed himselfe with the teares of a troubled head and a broken heart and hath pleaded effectually the pardon of all his sinnes in the death of Christ and the grace of reformation by his spirit then is that soule in a fit case to receiue this assurance And vsually in this case God stirres vp the heart to begge this assurance and in this case vsually God giues it Psal 51.1.2.3.8.12 Dauid pleads hard for the forgiuenesse of his sinnes for iustification and sanctification and he addes this petition more Restore to me the ioy of thy saluation stablish mee with thy free spirit and vpon this petition God gaue it him Counterfeit assurance and vaine presumption hath no such rise but it ariseth from a benummed conscience and from a dead spirit I neuer doubted say some but haue good assurance of Gods loue in Christ and all shall goe well with mee True because thou hast a dead conscience and art past feeling and art not sensible of thy danger as a dead man feeles no hurt because he is dead and so it is with thy dead and benummed conscience Thirdly we may know whether our assurance be sound good from the nature of it True assurance is humble and lowly and stands not vpon its owne strength but it stands vpon the strength power and goodnesse of God They came about me like Bees saith the Prophet Psal 118.11.12 but in the name of the Lord I shall destroy them Dauid neuer makes mention of his owne strength but of Gods Goliah was confident in himselfe but hee had a shamefull fall Dauid was confident in God and had a glorious victory Let vs therefore humble our selues in the consideration of our owne weakenesse and let vs rest vpon the strength of God in Christ and that is true assurance Lastly let vs looke vpon the fruit of our assurance Is it ioyned with a godly life The same spirit that is the spirit of adoption to assure vs of our saluation is also the spirit of sanctification to renew vs and to make vs liue a godly life and none can haue this assurance but he that leads a godly life 1. Iohn 3.3 He that hath this hope in him purgeth himselfe If therefore thou sayest thou hast this assurance and art not purged from thy sinnes thou art a lyer When we sinne especially against conscience our assurance much decayes as fire when water is cast vpon it But if thou beest purged from thy sinne it will make thee more sure 2 Pet. 1.9 10. Hee that hath not these things c. hath forgotten that hee was purged from his olde sinnes but he that doth these things he that endeauours to leade a godly life and to stand it out to death he shall neuer
warrant from God to take all the benefit they can afford them and a priuiledge too to free and secure them from all their hurts God hath imposed an ineuitable law vpon life and death that they shall be attendant vpon his children to doe them all the good they can but no euill and God hath giuen power an heart to his children to serue themselues vpon life and death for their owne safety Reason 4 Fourthly Death and life are sanctified and sweetned vnto vs by the life and death of Iesus Christ and that is the reason that we are in safety against the euill of all our afflictions and this reason the Apostle giues of it for his owne particular Philip. 1.20.21 Christ shall be magnified in my body whether it be by life or by death Why for Christ is to me both in life and death aduantage And so likewise it is the Apostles reason for all the faithfull in generall Rom. 14.9 why we are the Lords whether we liue or die for Christ saith he therefore dyed and rose againe and reuiued that hee might bee Lord both of the dead and quicke that is that hee might be a protecting and a sauing Lord to vs both in the state of life and death A Snake or a Serpent is in danger to poyson vs and sting vs if we handle them as they are but if wee get out their poyson and sting from them then we may handle them safely and they can doe vs no harme In this corrupt state life is as a Snake and death is as a Serpent full of poyson in themselues and we are in danger to bee stung and poysoned by them but Christ Iesus by his life and by his death hath taken away the poyson of our life and the sting of our death that is sinne and so wee are now in safety against all the dangers both of life and death there is no hurt in them The vses are these The first vse is for matter of comfort to Gods Vse 1 children It is matter of sound comfort to all true beleeuers that they liue in safety they die in safety They liue vnder Gods protection and they dye vnder Gods protection they liue a happy life and they die a happy death Blessed are the people that are in such a case yea Blessed are the people whose God is the Lord. Moses was rauished with the meditation of the happy estate of Gods children in their life and in their death Deut. 33.27.29 The eternall God is thy refuge and vnder his armes thou art for euer Blessed art thou oh Israel who is like vnto thee oh people saued by the Lord c. Here is a happy state indeed feares assault vs God comforts vs afflictions trouble vs God preserues vs our enemies thrust sore at vs that wee should fall but God is our helper our sinnes endanger vs God deliuers vs the Diuell tempts vs God vpholds vs death strikes at vs but God he shields and saues vs our hearts and our strength and our life they faile vs yea but God is our portion for euer he will neuer faile vs neither in life nor in death Shall the Creatures hurt vs No they shall nor for God hath made a couenant with them for vs Hosea 2.18 Would the wicked swallow and deuoute vs They shall not God will not giue vs as a prey to their teeth c. Psal 124.6 7. Is the whole world in an vproare round about vs Yet we are in safety Psal 91.7 8. Is the whole frame of Nature out of order as it lackes but little of it at this day yea but hee that calls vpon the name of the Lord shall be saued Ioel 2.31 32. A necessary consideration and meditation as at all times so in these troublesome cruell desperate and bloudy times when warres and rumors of warres are sounding in euery mans eare and Gods enemies make hauoke of Gods Church and the Angell of the Lord is abroad in the world executing Gods iust iudgements in many places and when there is a generall combustion in most parts of Christendome yet here is all our stay The Lord will surely helpe his people and saue his inheritance vpon all his glory shall be a defence Yea but are not many of Gods deare children at this day greatly persecuted in many places are they not murthered consumed and deuoured It is true let the wicked take away their liues yet they shall neuer take away their soules no God is ready when their liues are taken away by their enemies to receiue their soules and to place them in eternall glory Vse 2 The second vse is to stirre vs vp to much thankefulnesse to God that he being so holy and mighty and glorious a God should so respect and take such care for such poore sinnefull wretches as wee are as that he should continually watch ouer vs not for euill but for our good both in life and death whereas we haue deserued euill at his hands the best Master that is can but protect his seruant and looke to but while hee liues at his death hee giues him ouer and can doe him no good but our good God our heauenly Master keepes and protects vs his sinnefull seruants and doth vs good both in life and in death and after death This is a blessed Master and blessed are those seruants that serue such a Master Psal 48. the last verse This God is our God for euer and euer hee shall be our guide vnto the death Thirdly This should strengthen our faith against Vse 3 all terrours in life and death against all terrours in death against all terrours of life because the Lord is the strength of our life of whom then shall wee be afraid Psal 27.1 and Psal 42.8 God is said to be the God of our life this is a sweet comfort and should much strengthen our faith against all terrours in our life because God is the God of our life and what can spoile that which God preserues So it should strengthen our faith against all terrours of death Though hee kill me yet will I trust in him saith Iob 13.14.15 And the Apostle 2 Cor. 5.1 We know that if the earthly house of this our Tabernacle be destroyed we haue a building giuen vs of God that is an house not made with hands but eternall in the heauens If God take away our life we haue an eternall state in heauen Fourthly This teacheth vs patience in all our sufferings Vse 4 because we are in safety against them all vnder Gods protection It is our Sauiours owne argument Luke 21.18.19 There shall not one haire of your heads perish by your patience possesse your soules We haue great reason to be patient all the while wee are in safety but wee are in safety in all our sufferings not onely in life but in death too and therefore we must be patient in all our sufferings both in life and death Vse 3 The last vse teacheth vs to apply our selues
the righteous haue hope in their death Prou. 14.32 But what hope hath the wicked if God take away his soule Iob 27.8 Yea but the time of my death that feares mee I would bee richer and I would be better before I die it is yet too soone to die I answere this is thy peruerse iudgement but whatsoeuer thou thinkest certainely God neuer takes away any of his children but in due time howsoeuer it seeme vntimely to vs Iob 5.26 Thou shalt goe to thy graue in a full age as a Ricke of Corne commeth in due season into the Barne And so the kinde of death that feares me happily it may be cruell or reproachfull by warre or the like I answere it is all one howsoeuer it be it cannot be worse then thy Sauiours and why should it dismay thee It is the same hand of God and hee is there present with thee to receiue thy soule Yea but death is bitter But Christ Iesus hath loosed the sorrowes of death Act. 2.24 and that not for himselfe only but for vs also yea he hath sweetned them by his victory 1 Cor. 15.54 Lastly the consequents of death they are the worst most fearefull iudgement and the graue and corruption c. I answere against iudgement thou must get faith and repentance and against corruption and the graue thou must beleeue that God will raise thy body vp againe Psal 16.10 And so for thy soule thou must commit it into the hand of God it is deare and pretious vnto him Hast thou serued the Lord with thy soule all thy life and art thou afraid to trust him with it at thy death We are apt to suspect what shall become of our soules at our death Let vs looke vpon Christ Iesus consider what became of his soule at his death it went into Paradise into Heauen And what for himselfe alone no but for vs yea meerely for vs so that the children of God are as sure of it as Christ himself Thus let vs comfort our selues with the application of Gods particular promises against our particular troubles and both in life and death let vs apply our selues vnderstandingly and feelingly vnto God and so shall we be safe vnder his protection against all dangers both in life and death FINIS THE TENTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither life nor Death nor Angels c. THe Apostle speaking here of the safety of all true beleeuers in the estate of grace against all dangers that can possibly befall them he doth not content himselfe as you haue seene to speake of their dangers and comforts onely in generall but for our better satisfaction he enlargeth his speech to their dangers and comforts in particular And these particulars he sets downe before vs in fiue seuerall branches or ranks The first ranke of dangers comforts are of life and death For I am sure that neither death nor life The second ranke are Angels Rulers and Powers The third ranke are things present and things to come The fourth ranke is height and depth The fift and last ranke is as it were an extent of his speech to all things that can be imagined nor any other creature as if he should say if I haue omitted any other creature in the world in these particulars yet they shall not seperate vs. We haue spoken already of the first ranke death and life Now we are to speake of the second ranke of dangers and of our comforts against them nor Angels Rulers and Powers wherein we see there are three sorts of dangers Angels Rulers Powers In this second ranke the Apostle climbes vp a higher straine then before for here he specifies the most mighty and principall actiue workers that are in the world vnder God that either haue or may haue any hand in the indangering of our estate Life and death are but certaine states and conditions wherein wee are subiect to certaine dangers but Angels Rulers and Powers these are certaine chiefe liuing agents which doe or may endanger vs either by life or death For the meaning of these three words I confesse that there is great hardnesse in them and great difficulty amongst interpreters about them I will not trouble you with many expositions generally the words are expounded altogether of Angels and nothing else but herein some speake more boldly some more modestly They that speake more boldly take it thus by Angels they vnderstand the whole Army of Gods Angels in generall and by Rulers and Powers they vnderstand certaine distinct orders of Angels one aboue another But this though it be the iudgement of many of the learned yet it is a meere coniecture for there is no certainety set downe in Gods word what be the distinct order of Angels and for a man to take vpon him to speake of such high mysteries as these are without warrant from Gods Word is great presumption They that speake more modestly doe vnderstand by all these three words Angels Rulers and Powers one and the same thing that is all the Angels indifferently But why doth the Apostle here giue them seuerall names they answere that hee doth it in three seuerall respects They are called Angels in respect of their office they are messengers secondly they are called Rulers in respect of the excellency of their natures and Powers in respect of their mightinesse and strength This exposition comes neerest the Apostles meaning and it containes nothing in it against the rule of faith nor against the vse of the words nor against the drift and scope of the place c. Yet it comes short of the Apostles straine and doth not reach the full meaning of the place for the Apostle here in the height of his spirit makes a generall challenge against all liuing mighty workers in the world vnder God that they shall neuer impeach the safety of Gods children in the state of grace therefore the words must be expounded that they may comprehend all such agents whatsoeuer Now there are other mighty liuing workers besides the Angels therefore sauing the iudgement of the better learned we expound it thus By Angels we vnderstand all the Angels that are as well those that stand as those that are fallen as well good as bad for so the word naturally signifies For when the Scripture speakes of good Angels onely it cals them holy Angels Elect Angels mighty Angels the Angels of God c. but here it speakes of Angels in generall and therefore we are to vnderstand it both of good and bad By Rulers or Principalities wee vnderstand earthly Gouernours the great and mighty Monarches and Magistrates of the earth Kings Emperours and the like for so this word in the originall is expresly confined to this sence in two places of the Scripture Luke 12.11 And when they bring you vnto the Sinagogues and vnto Rulers c. And Titus 3.1 Put them in minde that they be subiect to Principalities or Rulers It is true that
They take the cause of Gods children to heart they reioyce at the good of Gods Church and children especially at the good of their soules so let vs worship God alone and let the good of Gods children especially the good of their soules bee the ioy of our hearts Let vs imitate them thus but yet let vs beware of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Papists Vid. originall in single life and angelicall perfection Fiftly speake not euill of those that are in place and dignity for the Angels giue not railing speeches 2 Pet. 2.10.11 The Angels doe it not let vs take heed we doe it not Sixtly offend not these Angels 1 Cor. 11.10 The woman ought to couer her head because of the Angels The Angels are about vs obserue our doings and marke our carriage if it be reuerent and agreeable to our profession they reioyce at it if wee mis-behaue our selues and carry our selues vnreuerently in our words gestures or apparell mis-beseeming our persons places or profession this offends and greeues them they distaste it and are displeased at it let vs take heed therefore that we offend them not Seauenthly let vs not worship them in any case for that is the way to incense them against vs. In the Reuel 19.10 and 22.8 when Iohn would haue worshipped the Angell Hee was angry see thou doe it not saith he worship God It is an horrible dishonor to God and much displeasing to the good Angels themselues they tremble at it and abhorre it Away with it saith the Angell worship not me worship God Which is worse the Thiefe or the Receiuer If I worship the Angels I am the thiefe if they receiue and accept of it they are the receiuers but they abhorre it Lastly let vs glorifie God for the Ministery of the good Angels the shepherds in Lu. 2.20 hauing heard many good things from the ministery of the Angels they returned glorifying praising not the Angels but God for their Ministery Take the benefit of it and giue the Angels due reuerence and respect for their Ministery but giue the honour glory of it to God alone thus did Daniel Chap. 6.22 and Peter Act. 12.11 they doe not ascribe their deliuerance to the Angell but to God that sent his Angell and yet they doe reuerently mention the Angell that was the meanes of it And we haue great cause to glorifie God for their Ministery for first it is a great comfort to vs what greater comfort can we haue by any of the creatures then to haue thousand thousands of Angels the best and greatest of Gods creatures euermore to attend on vs Secondly it is a great honor to vs the greatest honor God that can bestow vpon vs by any of the Creatures that the Angels that are farre more excellent Creatures by creation then our selues should be attendants on vs Oh let vs honor God greatly that hath so greatly honored vs. Thirdly all the good they doe vnto vs they doe it but as instruments it is God alone that is the authour of it therefore let God alone haue all the glory and honour of it Obserue these rules carefully and conscionably and I will assure thee from God that thou shalt be made partaker of the comfort and protection of the good Angels they shall attend vpon thee all thy life to preserue thee from euill and to incourage thee to goodnesse and to comfort thee in troubles and to helpe thee out of them and at thy death they shall stand by thee to cheere thee vp against the bitternesse and terrour of thy dissolution and to carry thy soule into heauen And yet this is not all for behold yet further at the day of iudgement they shall summon thy body out of the graue and place thee amongst the sheepe at Gods right hand that there thou mayest receiue that ioyfull and blessed sentence Come ye blessed inherite the kingdome prepared for you from the beginning of the world such honour haue all Gods Saints FINIS THE ELEAVENTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded or I am sure that neither Death nor life nor Angels c. THe Apostle here when he propounds the dangers that belong to the faithfull and the comforts against them hee sets them before vs in certaine rankes and orders And the first ranke is the dangers that come to vs by death and by life and the comforts against them and of that wee haue spoken The second ranke is of the dangers that come to vs by Angels Rulers and powers and that we haue entred into and shewed that by Angels are meant all sorts of Angels both good and bad both those that stand and those that are fallen Of the good Angels we haue spoken as it pleased God to giue ability Now we are to speake of the euill Angels that the euill Angels shall neuer be able to separate vs from the loue of God which is in Christ Iesus our Lord. That the euill Angels must needs be here meant appeares because they are generally comprehended vnder the name of Angells which is common to all Angels both good and bad But especially the euill Angels are here meant because the drift of the Apostles speech necessarily requires that they should be here more specially intended for the euill Angels are the speciall instruments and chiefe procurers of all the dangers that tend to the separation of vs from the loue of God in Christ Iesus This is their maine reach and chiefe endeauour in all their practises against vs to make this separation and therefore they must needes be here specially intended in this challenge of the Apostle It were a small comfort to the faithfull for the Apostle to say that they were in safety because the good Angels should not hurt them for that were as much as if he should say hee were in safety because his friends should not hurt him for the good Angels are our friends and therefore will not hurt vs. But the Apostles reach is to auouch the safety of Gods children against all dangers that are or can be against them euen against the greatest and fiercest enemies that we haue and therefore hee must needs meane it especially of the euill Angels because they are the greatest and fiercest enemies that the faithfull haue And thus the Apostle hath brought vs into the meditation of the ground of all our dangers and woes and miseries namely the euill Angels or Diuels A fearefull and dismall argument in it selfe yet as it is here applyed by the Apostle it is a chearefull and a comfortable argument It is a fearefull and dismall thing to heare of our enemies but it is a comfortable thing to heare of the ouerthrow of them Let not any of vs therefore be afraid to heare of them we must not be afraid to fight with them and therefore much lesse to heare of them One thing the Apostle tells vs here as before wee haue heard for our sound comfort
greater dis-couragement And the speech containes two things first the enmity that should be betwixt the woman the Serpent betwixt their seeds that is betwixt Sathan mankind secondly the issue euent of it the enmity in the former part of the verse I will put enmity c. where we see first that this is a mutuall enmity that is of Sathan against vs and of vs against him he should exercise continuall enmity against vs and we must exercise a continuall enmity against him secondly it is a deadly enmity a deadly feude as we say not onely against the persons themselues but against their seed too it is a deadly enmity neuer like to be reconciled he and his seed against vs and our seede and we and our seed against him and his seed Thirdly this emnity is of Gods own ordinance I will put it saith God therefore neuer thinke it strange that Sathan is such a deadly enemy against vs God hath so ordained it neither must we thinke it much that wee are continually put to this fight against Sathan for it is God that hath imposed this condition vpon vs. Then the issue followes in the latter part of the verse It shall breake thine head and thou shalt bruise his heele Sathan shall but bruise her heele hee may tempt and trouble and disquiet Gods children and persecute them and take away their goods and happily their liues too but this is nothing it is but a little nibling at the heele it is nothing in respect of our soule It is but the heele that he can hurt some outward part but he can neuer touch vs in our head that is in the hold that we haue in the loue of God through Iesus Christ But on the other side the seed of the woman shall breake thine head saith God Sathan shall part with the greatest losse his head shall be broke and his power destroyed his purposes disappointed and at last himselfe vtterly vanquished and confounded Here is strong comfort for Gods children Yea but this is spoken of Christ himselfe he is the seed meant there I answere It is spoken of Christ indeed but withall vnderstand that in the case of Christ is set forth the case of euery beleeuing soule as Christ being the head and wee the members and therfore that which is done by Christ against Sathan is done for vs on our behalfe and to our benefit Matth. 16.18 Thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it In the 16. verse Peter had made a glorious confession of sauing faith Thou art that Christ the Sonne of the liuing God In this 18. verse our Sauiour quits him and saith Thou art Peter c. as if he should say Is it so Peter that thou hast this faith in thine heart to make this confession of me Then I say vnto thee Thou art Peter and vp on this Rocke that is not vpon Peters person nor vpon Peters confession but vpon the matter of his confession Christ Iesus the Sonne of the liuing GOD vpon this Rocke will I build my Church that is all true beleeuers and that so firmely and surely that all the gates that is all the powers of hell shall neuer preuaile against it to ouerthrow it Hell hath many gates the gates of sinne death and the Diuell yet all these gates of hell and all these powers of darkenesse shall neuer be able to shake off this building from this foundation this Church from this Rocke to seperate any one true beleeuing soule from the loue of God which is in Christ Iesus our Lord many other promises there are in the Scripture of this nature yea but these are but promises If these promises doe not sufficiently confirme our distrustfull hearts in the perswasion of this heauenly truth see it by experience and let that confirme vs. In Reuel 12.7 to 11. verse where the holy Ghost sets it downe as a thing already done there is set downe a battaile and the successe the battaile in the 7. verse Michael and his Angels fought against the Dragon and the Dragon and his Angels fought Here must needs be a great Battaile when all the world is deuided into two parts to fight one against another What is the successe first on the Dragons part he preuailed not verse 8. hee was disappointed of his purpose all his labour against Gods children was lost and spent in vaine and in the 9. verse hee was cast out of Heauen and his Angels with him hee had a shamefull ouerthrow The successe in respect of the beleeuers what was that first great ioy and triumph in heauen verse 10. and secondly a glorious conquest verse 11. they ouercame him how by that blood of that Lambe c. This is the common estate of Gods Church and children and this euery true beleeuing soule shall surely finde in particular in his greatest fight against sinne and Sathan from time to time to the end of the world The Reasons of this point Reasons There are no reasons on our part why Sathan doth not preuaile against vs for we are ready to lye downe as beasts and to betray our owne soules and to be taken of him at his pleasure no all our stay and safety is meerely through God in Christ The first Reason is this God by his power restrains and limits the power of Sathan as we may see in Iob 1. and 2. Chapters when hee lets him loose vpon Iob it is with restraint still all that he hath is in thy power onely vpon himselfe put not forth thy hand Iob 1.12 And in the 2. Chapter and 6. Verse Behold he is in thine hand but saue his life Now the power of God is more mighty to helpe vs then the power of Sathan is to hurt vs 1 Iohn 4.4 Hee is greater that is in vs then he that is in the world and except the Lord should thus limit and binde the power of Sathan no man liuing could euer stand against him God restraines him and keepes him as a Lyon within barres and grates Secondly he restraines their rage and malice as he did Luke 8.33 where he turned the rage of the Diuels from the man that was possest with them vnto the swine Gods goodnesse is more able and ready to preserue vs then Sathans malice is to destroy vs. Thirdly God defeats the plots and purposes of these euill spirits Zach. 3.1.2 his wisedome ouer-reaches all their subtilties and watches ouer vs more effectually to saue then they with all their subtilties can doe to cast vs away Fourthly God endues vs with grace and strength from aboue to resist and stand fast that they may not preuaile against vs for it is not our owne strength we stand by but it is the power of God 1 Cor. 12.9 His grace and his power is all-sufficient to preserue vs. The last maine Reason is from Christ himselfe for he is Sathans vanquisher and he is