themselues but betwixt them and God also and surely Christs prayer was neuer denyed but God heares him alwaies Iohn 11.42 therefore if he hath prayed for it he hath procured it Thirdly by his death he purchased it Reu. 5.9 Thou hast redeemed vs to God by thy blood c. Christ hath bought vs and paide dearely for vs euen his owne precious bloud and whom hath he bought vs to to God that we might be his that is that hee may own vs as his people and that we may own him as our God Fourthly he applyes it to vs and makes it ours in our Sanctification Heb. 2.11 For both hee that sanctifieth and they which are sanctified are all one Til we are sanctified we are neuer truly ioyned to God but when once we are sanctified that is when we begin to be truly holy in our harts in our liues then are we already admitted into this blessed Communion with Christ and so with God then hee that doth sanctifie and they that are sanctified are all one Reason 3 Thirdly the Bond of the Spirit is another reason of it Gods Spirit hath a speciall intercourse and doth mannage this whole businesse betwixt God and vs Gal. 4.6 God hath sent forth the Spirit of his Sonne into our hearts crying Abba Father God sends his Spirit into our hearts thereby God Communicates with vs as with his Sonnes By this Spirit we cry Abba Father and thereby we Communicate with God as with our heauenly Father there is Gods Communion with vs and ours with him All the exercises of Gods Communion with vs are carried by his Spirit If he teach vs hee doth it by his Spirit if he comforts vs he comforts vs by his Spirit if hee adopt vs he adopts vs by his Spirit if hee seales vs if he sanctifies vs hee doth it by his Spirit whatsoeuer God doth to vs in this Communion hee doth it all by his Spirit And on the other side all the exercises of our Communion with God are carried by his Spirit If we pray we pray by the Spirit if we beleeue we doe it by the Spirit if we loue God if wee obey God we doe it by the Spirit that wee pray to God that we beleeue in God that we hope in God loue and obey God it is all by the Spirit of God there is one and the same Spirit in God and in vs therefore the Bond of the Spirit is one speciall cause of this Communion which we haue with God The last Reason is from the nature of faith which Reason 4 is of this Nature that it vnites and ioynes the subiect or person beleeuing to the obiect or thing beleeued and makes them one By faith we are ingrafted into Christ Rom. 11.19.20 As a Syence is ingrafted into a Stocke and as that growes to be one with the stocke so is the soule that is ingrafted into Christ it growes one with Christ Christ dwels in our hearts by faith Ephes 3.17 And that is a blessed Communion and coniunction betwixt Christ and the true beleeuer If we beleeue presently we haue possession of Christ in our hearts an holy and an heauenly gift By faith we eatethe flesh of Christ and drink his blood Iohn 6.47.54 And whosoeuer eateth Christs flesh and drinketh his blood he liues in Christ and Christ in him vers 57. Here is an holy and an heauenly Communion See the liuely experience of this vniting power of faith in the case of Thomas Ioh. 20.27.28 he would not beleeue our Sauiour perswades him to be ruled by him and not to be obstinate not to be faithlesse but faithfull so soone as euer he beleeued he cryes out My Lord and my God so that by beleeuing in God God becomes our God and by beleeuing in the Lord the Lord becomes our Lord he is ours and we are his this makes the vnion And so much be spoken for matter of Confirmation Now lastly we come to speake somewhat by way of Application for the practise of Christians and the vses for Application are of two sorts the first sort of vses are for all men in generall the second sort are for those that haue found this fauour at Gods hand to attaine vnto his blessed Communion First in generall for all men Vses in generall to all men and that is for reproofe It serues to reproue a common errour amongst vs generally men thinke we shall be saued by Iesus Christ as he is without vs for thus we imagine that Christ came downe from heauen and tooke our nature vpon him dyed for Sinners and is ascended into Heauen to make intercession for the Church and whosoeuer beleeues thus of him shall surely be saued by him A gracelesse conceit such as hardens many thousands in their ignorance vnbeleefe and disobedience and carries them smooth to hell Oh my Brethren let vs not be deceiued Christ Iesus indeed is a Sauiour and a perfect Sauiour but he neuer saued any but such as had Communion with him that were in him and he in them they in him by faith hee in them by his Spirit else they can neuer be saued 2 Cor. 5.17 Except we be in Christ we haue no part in his Resurrection and Rom. 8.1 There is no condemnation to them that are in Christ Iesus Till we be in Christ wee are most damnable wretches if euer we will escape damnation we must be in Christ and Christ must bee in vs else we are Reprobates 2 Cor. 13.15 Hearken thou carnall Professor that thinkest to be saued by Christ as he is without thee but the Holy Ghost tels thee plainely that except Christ be in thee thou art but in the state of a Reprobate If any man haue not the Spirit of Christ the same is none of his Rom. 8.9.10 To haue Christ within vs is to haue his Spirit within vs so that Christ must be in vs by his Spirit if we will haue any part in him It were a merry world for carnall Professors if they might be saued by Christ as he is without vs Then the vnclean man the proud man the malicious the couetous man and the drunkard and such like might take their fill in sinne and yet sit downe and blesse themselues and say Oh there is a Sauiour in Heauen Christ Iesus who sits at the right hand of God he will be mercifull vnto vs and forgiue vs and saue vs No no thou godlesse and gracelesse person there is no such way to Heauen Christ Iesus must be in thee by his Spirit else he will neuer saue thee thou must haue Christ thy Sauiour in thy heart else thou hast no Christ thy Sauiour in heauen Christ Iesus must be in thee to mortifie thy vncleannesse couetousnesse pride c. and to make thee repent of thy sinnes and forsake them and to cause thee to leade a new life or else hee will neuer take away thy sinnes Deceiue not thy selfe thou thinkest that thou art in a good case and shalt be saued I
with God or that men haue with God the first wee will let passe as not so incident to the point in hand For the second the Communion which men haue with God it is of two sorts also generall or speciall Generall which all men haue with God by nature as men for Christ hauing taken vpon him the whole nature of mankinde all men doe Communicate with him as he is man they partake with him and he with them as man with man as the Apostle-shewes Heb. 2.14 For as much as the Children were partakers of flesh and bloud hee also himselfe likewise tooke part with them c. The speciall Communion is that which we haue with God through Christ by grace and this likewise is of two sorts either in the outward meanes or in the inward truth of grace In the outward meanes of grace and this is the case of all Professors of the Gospell that are outwardly called to the Communion of the word and of the Sacraments they haue Communion with God in Christ in respect of the outward meanes of grace and are reputed members of Christs Body and this they haue as Christ is head of the Church visible In the inward truth of grace and this is proper and peculiar to the faithfull onely that are effectually called and by faith truely ingrafted into Christ and this Communion they haue with God in Christ as Christ is the head of the Church inuisible that is of the whole company of Gods chosen and this is the true Communion here intended Vnderstand it thus God loues his chosen freely in Christ Iesus and in his loue giues his Spirit to his chosen by his Spirit hee workes faith into their hearts by faith Christ dwels within them and is made one with them and they with him and so in him they are made one with God so then if yee aske me what this Communion is I say it is our vniting or ioyning to God If yee aske me who are the persons that are ioyned they are true Beleeuers all they and none else If ye aske me in whom they are ioyned I say in Christ Iesus Lastly if yee aske mee what manner of Communion this is I say it is by grace and by the Spirit and therefore it is a spirituall and holy Communion and so you haue the whole Doctrine and euery branch of it plainely cleared and opened So much for Explication Now secondly for Confirmation Confirmation 1. By Scriptures and that shall be both by Scriptures and Reasons First by Scripture 2 Pet. 1.4 We are made partakers of the godly or diuine nature c. True Beleeuers are not onely made partakers of Gods blessings or of his guifts but of Gods nature and being And how not by way of partition as if some part of the godly Nature were taken from God and giuen to vs for that is impossible the diuine nature can neuer be deuided but by way of Communion as communicating in the nature of God by a blessed vnion 1 Cor. 6.17 Hee that is ioyned to the Lord is one Spirit The Apostle here affirmes two things of euery true beleeuer First that euery true Beleeuer is ioyned or glewed to the Lord as the word signifies Secondly the proceede of it and that is this that they are one Spirit Euery true Beleeuer is ioyned or glewed to the Lord there is our Coniunction Euery Beleeuer that is ioyned to the Lord is one Spirit there is the proceede of this Coniunction euen to an holy and sound Communion The Scripture speakes yet more particularly affirming that we are not onely ioyned to Gods being and nature but to euery person in the God-head This blessed Communion is made betwixt vs and the whole blessed Trinity the Father Sonne and holy Ghost as in the 1 of Iohn 1.3 Our fellowship is with the Father and with his Sonne Iesus Christ there is our Communion with the Father and with the Sonne 1 Cor. 1.9 Yee were called vnto the fellowship of his Sonne Iesus Christ there is our Communion with the Sonne and in the 2 Cor. 13.13 The Communion of the holy Ghost be with you all c. there is our Communion with the holy Ghost We haue this Communion therefore with God the Father God the Sonne and God the holy Ghost In precise tearmes take it thus wee haue a Communion with God in Christ through the Spirit God the Father is the subiect to whom wee are vnited Christ is the Mediator in whom we are vnited the Holy Spirit is the worker by whom we are thus ioyned and vnited God loues vs freely and in his loue giues vs his Spirit and thereby workes faith in our hearts and by Faith and by the Spirit Christ is made one with vs and we with him and in him wee are made one with God So much for proofes by Scripture The Reasons why there is such a Communion of the faithfull with God are these The first reason is Confirmation by Reasons Reason 1 the Loue of God to them Ezek. 16.8 When I passed by thee and looked vpon thee behold thy time was the time of loue and I spread my skirt ouer thee and couered thy nakednesse yea I sware vnto thee and entred into a couenant with thee saith the Lord God and thou becamest mine What is the reason that the Lord did all this for his people It was his loue it was the time of loue and therefore he did ioyne them to himselfe and made them his Yet further our Communion with God in Christ is compared to a Marriage in Scripture Hosea 2.19.23 Ephes 5.31.32 Now why doth a Man marry a Woman Is it not because he loues her else hee dissembles but God cannot dissemble And therefore the maine reason why God marries vs and makes vs one with himselfe is this because he loues vs. Secondly the mediation of Christ makes this Communion God is in Christ and the Beleeuer is in Christ and there is the Communion the Beleeuer is one with God in Christ Christ by his Incarnation makes this Communion by his intercession he procures it and by his death he doth purchase it and by our sanctification he applyes it and makes it ours By his Incarnation hee makes it For Christ being God and comming downe and taking our nature vpon him and becomes man then there is Emanuel God with vs Matth. 1.23 not onely God with Christ as hee being made one with God but God with vs as we through Christ being made one with God and he with vs. Secondly in his Intercession he procures it as Ioh. 17.20.21.22 Neither pray I for these alone but for them also that shall beleeue in me through their word that they may all be one as thou Father art in mee and I in thee that they also may be one in vs Here Christ prayes for all true Beleeuers and what is his request that they all may be one c. that is there may be an holy Communion not onely betwixt
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
as God enabled vs in this present seruice to reduce the whole Summe of these two Verses to these seauen heads First that there is a Communion betwixt God and the faithfull so the word seperation doth presuppose secondly wee shewed the Bond of this Communion the loue of God thirdly we shewed the ground both of this Communion of the Bond of it and that is Iesus Christ Fourthly we shewed the neere relation that there is betwixt Christ and those that beleeue in him He is our Lord saith the Apostle Fiftly we shewed the certainty of the State of the faithfull in it selfe that neuer any thing should seperate them from the loue of God The sixt point which we handled the last time was the certainty of it in our owne hearts The seauenth and last point which now we are come to is That the Apostle beares vp himselfe boldly vpon this assurance against all dangers and troubles that euer did or could befall him And this is the maine reach of the Apostles whole discourse propounded here by way of reason for I am sure As if hee should say I may boldly and safely insult ouer all those dangers mentioned in the 35. Verse But why Paul art thou so bold for I am sure saith hee that not onely those dangers there spoken of shall euer seperate me from the loue of God no nor greater then they nor the instruments of them nor Abettors nor Authors of them shall euer doe it Be it life be it death be it Angels or Principalities or Powers c. Not any of all these shall be euer able to seperate me from the loue of God so farre off is it that Tribulations or Persecutions c. shall seperate me that none of these that are greater shall euer do it This is the iust connexion of these verses with the former and in this consist the full waight and power of the Apostles Reason Now concerning this seauenth and last point here are two things to be considered First we are here to consider of the dangers that the children of God are subiect vnto Secondly of the support and comfort they haue against these dangers And both these we are to consider of God willing first in generall then in particuler First we will speake of the dangers and that in generall that Gods children are subiect to and then we will come to the support they haue in them For first we must know what the dangers are before wee can know the support and helpe we haue in them we must first know the disease before we can know the remedy and concerning the dangers in generall take notice of these foure things First the variety of them they are not one but many of diuers kinds some dangers of life some of death dangers wrought by diuers meanes and instruments some by Angels some by Principalities and Powers dangers at diuers times some present some to come dangers from diuers places some from the height aboue some from the deph beneath here is the variety of them for the Apostle speakes not idlely in any of these words Secondly we must take notice of the compleatnesse and fulnesse of these dangers they are not onely many and diuers but euen all the dangers that may be for here is a sufficient and perfect reckoning vp of all sorts of dangers to the full there is not one danger that can euer be named or imagined but it may fitly be reduced to one of these heads that the Apostle here names either to life or to death or to Angels c. And that the Apostle may be sure to comprehend all dangers hee doth not onely name actuall dangers such as doe ordinarily befall vs both of life death but possible dangers to come as well as present nay such dangers as in our ordinary apprehension are impossible from good Angels which is hard to be conceiued how that may be Thirdly we are to consider the crossenes thwartnes of these dangers propounded here in opposition one to another and also in opposition each of them to our owne state and mind the Apostle makes our case herein to be like vnto Iudahs Isa 9.21 Manasses against Ephraim and Ephraim against Manasses and both of them against Iudah So it is with Gods children in their tryals here is Death opposed to life and life opposed to death and both opposite to Gods children so here is good Angels opposed to bad and bad Angels opposed to good things present opposed to things to come and things to come opposed to things present height opposed to depth depth to height Gods children subiect to all these And this is the sting of our Crosses that we are thus crossed thwarted in our affliction as when we be pinched with pain on the right hand we turne to the left to find ease presently on the left hand we are pinched as much as before on the right yet such is the present portion of Gods children The 4 last point is that the Apostle propounds these dangers to himself to the faithful not as feares or shadowes or imaginations I fight not as one that beateth the aire saith the Apostle but as true reall dangers such as he doth acknowledge himselfe all the faithfull exposed vnto lookes to be encountred first or last with such things indeede The Doctrine that flowes naturally from this Scripture thus opened is this Doctrine That Gods children must make their account and set downe their rest vpon it that they shall be assaulted here in this world with all trials and dangers and distresses that euer possibly can befal them This Doctrine is easie enough to be vnderstood for Gods children see the truth of it daily in others and feele it in their owne selues but it is hardly digested It is a hard saying who can beare it Therefore that we may the better brooke it Foure preparations for the brooking of afflictions let vs receiue it vpon these preparations First wee must not think that all these dangers shall be heaped vpon euery one of Gods children in seuerall but they shall be distributed and parted amongst them all in common All the afflictions of the faithfull are but one cup and that Christ cals his Cup Matth. 20.23 Yee shall drinke indeed of my Cuppe It is Christs Cup and all the faithfull must drinke of it Yee shall drinke saith our Sauiour Euery one must haue his share and so amongst them they must drinke it all vp Now because none of vs knowes whether he shall drinke of the top of this Cup or of the middle or of the bottome till his turne come therefore euery one of vs must Arme himselfe to drinke of any part of it euery one is to make account that he is lyable to euery affliction The second preparation is this we must not thinke that these afflictions shall befall all Gods children alike No some must drinke deeper of it then others God hath
apprehension of sinne will infect vs Sathan is so strong and subtle we are so weake and simple that if euer he get vs into any contemplation of sinne as it is sinne though it be not with any intent to commit it nay though it be with a contrary intent euen to hate it and preuent it yet vsually hee will infect vs with it before wee be aware so that it will leaue a staine behinde therefore take heede of any speculations or propositions of future sinnes for that is not the way to escape them but rather to be intangled with them specially meditate not on the materials of sinne for that is exceeding dangerous we may consider how hatefull it is to God and how hurtfull to our own soules but we must not meddle with the materials of sinne The second question is how it can stand with the disposition of distressed Beleeuers that they should insult and triumph ouer their afflictions Alas may some say Gods children are humbled and mourne and sigh and groane vnder the burthen and yet doe they insult and reioyce ouer them Yes they do their mourning and insultation may stand well together they mourne for their present paine griefe but they insult ouer them in the assurance of victory and of the good they shal haue by them They mourne for their sins that brought their afflictions on them But they reioyce because they know that by Gods hand these afflictions shall be made a meanes to cure those very sinnes that haue procured them they mourne for the perishing of the outward man by them but they insult that thereby the inward man is renewed daily In a word they mourne in themselues but they reioyce in God Carnall insultation doth not befit Gods children this is an holy insultation and it becomes them well They insult not first in respect of their owne strength such reioycing is not good but meerely and onely in the strength of God and secondly not so much for their owne good and safety but much more for the honour and glory that God shall haue by their afflictions and by their deliuerance and this is a holy and good insultation And this is the godly and Christian insultation of strong Beleeuers against all dangers for that is the reach of the Text strong Beleeuers may doe it weake Beleeuers may doe so too but not with that sence as the other may Christ Iesus was so weake that hee was not able to beare his Crosse yet when he was nailed on that Crosse he did then openly triumph ouer all his enemies Now come we to the proofe of the obseruation thus cleared And first we will proue it in the state of the faithfull Secondly you shall see it in the practise of the faithfull And thirdly you shall see it in the warrant that Gods children haue for it First see it proued from the state of the faithfull Psal 112.7.8 He will not be afraid of euill tidings and why for his heart is fixed and beleeueth in the Lord And for the more certainty hee doubles vpon it in the 8. verse His heart is stablished therefore hee will not feare c. Who is it that the Prophet speakes of here Of a true Beleeuer that is of him that beleeues in the Lord and rests himselfe securely vpon the Lord for protection And what is the effect that his Faith shall worke in him strong assurance and comfort it confirmeth and fixeth his heart And what then He shall not be afraid of euill tidings Againe in the 8. verse His heart is established How farre Euen to the seeing of his desire vpon his enemies to the subduing and triumphing ouer and the setting of his feet on the neckes of them See it also in the practise of the faithfull how they propound and hearten themselues against all dangers that may befall them It is the practise of all the faithfull as well as of Paul and some other It was the practise of the whole Church Psal 46.1.2.3 God is our hope and strength and helpe in troubles ready to be found First the Church there layes downe this holy assurance for the ground of their comfort and this is a sure ground that God is our hope and helpe in troubles c. and then secondly they propound to themselues dangers that may befall them and strange and fearefull ones too The mooning of the Earth the falling of the Mountaines into the midst of the Sea the raging of the Waters in the 2. and 3. verses such dangers as did not come to passe in their times But if they did what then Why then lastly they gather to themselues out of this assurance matter of consolation against al these dangers verse 2 as who should say Let them roare when they will we will not feare them because the Lord is our hope and strength and helpe in troubles ready to bee found So Psal 27.1.2.3 it was Dauids practise in his particular the matter of the speech is this The Lord is Dauids light and his saluation and the strength of his life This he beleeues and is well assured of and therefore he feares nothing and this hee inlargeth propounding to himselfe in the 3. verse a matter of great feare What if a whole hoast were pitched against him what though warre bee raised against him yet he would not be afraid he would neuer be put to such a feare as to vnsettle his assurance in God Alas what is Dauid alone to a whole hoast of men Nothing in himselfe but in his confidence and assurance that he hath in God they are nothing to him they shall neuer be able to destroy him And if you marke the manner of his speech he deliuers it by way of insultation too The Lord is my light whom should I feare as setting his aduersaries at nought and his heart triumphing in God against them all And that no man should thinke this was a matter peculiar to Dauid by prerogatiue he makes it the case of euery true beleeuer calls vpon them for the same practise in the 14. verse Hope in the Lord and be strong and hee shall comfort thine heart c. As if hee should say It is not my case alone but yours too get you a sure faith in God and sound assurance as I haue and thereby you shall bee comforted against all dangers as I am Thirdly behold this in the warrant that Gods children haue for it they haue good warrant for it euen from God himselfe Isa 41.10 Feare not thou for I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee c. And in the 12. verse All their enemies shall bee as nothing and the men that warre against them as a thing of nought The drift of the Prophets speech is this The Lord would haue his children to take heart to themselues and to be fearelesse of dangers What must they do then Why let them get sound assurance in God and in
seperaters from God and no ioyners to God therefore it must needs be loue and nothing but loue yea the infinite loue of God to vs in Christ Iesus that gathers vs and bindes vs vp within this Communion It is his loue to couer such a multitude of sinnes his loue to care for vs when wee were carelesse of our selues his loue to affect vs that hated him his loue to ouercome our monstrous euilnesse with his mercifull goodnesse his loue to rescue vs raise vs vp from the gates of Hell and to set vs in heauenly places his loue to assume vs that were cast-awayes in our selues to be associated with his blessed Maiestie this is such a loue indeed as is admirable infinite worthy of God who if he were not loue it selfe hee could not nor would not haue shewed forth such fauour vnto vs. The first Vse of this Doctrine is matter of Confutation Vse 1 against the Doctrine of Mans merits If loue be the bond of our Communion of God in Christ then there is no merit of Saints nor of Angels that could euer bee the cause of it no worke before or after Iustification doth merit this before Iustification God sets his loue vpon vs freely that is agreed vpon on both sides but after Iustification say the Papists we may deserue heauen No say we the loue of God is the bond of our Communion with God which as it brings vs to God so it tyes vs fast to him sanctifies vs and glorifies vs. Vse 2 The second Vse is for Instruction teaching vs that seeing all true beleeuers haue a true Interest in the loue of God they are all ioyned to God and the bond that tyes them to him is his Loue therefore all true beleeuers are seised and possest of the loue of God A matter worthy to be well considered of vs as that that will call vpon vs and prouoke vs to many holy Duties Fiue Duties to be learned from the loue of God to vs First therefore we must know and beleeue this that God loues vs 1 Iohn 4.16 We haue known Dutie 1 and beleeued saith the Apostle the loue that God hath in vs Let vs labour therefore to get some comfortable knowledge and perswasion in our hearts that God loues vs. Wicked men are vsually too forward and too presumptuous in this case they runne on in sinne and in their owne vilde courses not regarding Gods loue and yet they presume and and perswade themselues that God loues them and if any tell them the contrary they defie him On the other side Gods children they are too backeward They repent and pray against their sinnes and fight against them and striue after grace and yet they are hardly perswaded of Gods loue to them Therefore how shall wee know certainely that God loues vs Certaine signes marks that God loueth vs. I answere we may know it First in generall by this very point in hand if wee haue this Communion with God if wee be ingrafted into Christ if we be obedient to the Spirit if we be constant and conscionable in the vse of the Word Sacraments and prayer then certainely God loues vs and wee are within the compasse of this Bond. Secondly thou maist know it in particular by this Art thou pluckt out of thy sinnes hast thou parted with them for conscience sake hath thy master-sin receiued his deaths-wound within thee Is thy heart clensed in some true measure from thy wickednesse Oh then certainely God loues thee Psal 73.1 Surely God is good to such as are of a pure heart As it is the greatest signe that euer can be of Gods wrath vpon vs when he suffers vs to liue and to dye in our sinnes so there is no greater signe of his loue then this that our sinnes are cast out of vs and wee not suffered to liue in them Thirdly thou maist know it by thy loue to GOD if thou loue GOD it is most certaine that he loues thee and if God loues thee thou canst not but loue God But how may I know certainely that I loue God indeed for I may be deceiued in this as well as in the other I answere looke into thy Obedience if thou hast an obedient heart to God then thou louest God Iohn 14.21 where Christ expresseth both how we may know we loue God secondly how wee may know that hee loues vs If wee would know whether wee loue God looke into our obedience He that hath my Commandements and keepeth them is he that loueth mee And if we would know whether God loues vs let vs looke into our loue to him And he that loueth me shall be loued of my Father and I will loue him saith our Sauiour Fourthly wee may know Gods loue to vs by our chastisements Hebr. 12.6 Whom the Lord loueth he chasteneth but afflictions and chastisements are common to all good and bad to the wicked as well as to the godly I answere Afflictions are so indeed but chastisements are peculiar to Gods people onely But how shall I know whether mine be chastisements I answere out of the 10. verse When God chastiseth vs it is for our profit And what profit that wee might be partakers of his holinesse therefore if wee would know it to be a chastisement looke whether we profit by it to holinesse If wee grow in grace it is a certaine and most sensible yea and infallible signe of Gods loue I say both these together chastisements and profit by them is an infallible signe of Gods loue to thee If Gods hand be vpon thee in minde or body or goods any way or euery way if thou doest profit by it to holinesse and get grace thereby into thy heart then certainely God loues thee This is a sensible Argument and an infallible signe of it it must needs be much loue that turnes sower into sweet the sowernesse of thy chastisements into the sweetnesse of his grace Dutie 2 Another Dutie that we may learne hence is to bee thankefull to God for this his great loue Oh that we could in any measure worthily praise the Lord for this his great loue to vs It is worthy of more thankes then wee are able to giue wee should study therefore how to praise God for it stirre vp all the powers of thy Soule to this duty say with Dauid Psal 103.1 Oh my Soule praise thou the Lord and all that is within me praise his holy Name And that which Dauid would haue all Nations to doe that we must doe Psal 117.1 Praise the Lord Thy soule fares the better for this loue and all that is within thee fares the better for it and therefore stirre vp thy selfe and say Praise the Lord Oh my Soule for his loue towards thee and let all that is within me praise him for his loue say it with thy mouth and doe it with thy heart and let thy life say Amen to it and then this loue of God is well bestowed vpon thee Gods loue is
in our Adoption Ephes 1.5 Who hath predestinated vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will Fourthly if we be in Christ wee are intitled vnto the continuance of his loue to vs for euer in our Sanctification 1 Cor. 1.2 Sanctified in Christ Iesus and Ephes 5 14. Christ is our sanctification hee is full of grace and truth Ioh. 1.14 Be thou in him and thou shalt receiue fulnesse of grace Eternall life is in him 1 Iohn 5.11 Be thou in him and thou shalt haue this life All the promises of God are yea and Amen in him 2 Cor. 1.20 they are his and in him they are ours they are made vnto vs in him and they are performed and made good vnto vs in him Againe if wee be in Christ all Gods blessings are ours Ephes 1.3 Blessed be God who hath blessed vs with all spirituall blessings in Christ Therefore if we be in Christ wee are happy whatsoeuer our state be in the world if we be in afflictions being in Christ he will helpe vs to beare them if in temptations hee will strengthen vs against them if wee be fallen from God by our sinnes if wee be in Christ he will raise vs vp againe and renew our peace with God If wee be in Christ hee will be all in all vnto vs hee will pacifie Gods wrath for vs he will procure his fauour abolish sinne bring righteousnesse deliuer vs from hell and bring vs to heauen Blessed men are we if wee can rest on Christ Iesus as our al-sufficient Redeemer and Sauiour Vse 3 The third Vse teacheth vs therefore to labour to be in Christ But how shall I get to be in him why by faith beleeue in him as thy Sauiour and Redeemer and then thou hast gotten to be in him as euer thou lookest to haue any fauour or any loue at the hands of God get to be in Christ by faith Yea but is it in my power to get faith I doe not say it is in thy power but yet thou must get it it is thy duty to labour for it and certainely if the Lord would not assist thee with his power and inable thee to beleeue he would neuer command thee so often to beleeue in Christ Not that all men generally shall or can beleeue for this is against the reuealed will of God for all men haue not faith but that euery particular man and woman may comfortably and particularly conclude for him and her selfe that certainly God will giue grace and power to beleeue vpon the vse of the meanes for this agrees with Gods reuealed will the Commandements and promises of God being tendred generally to all and no exception can be found in the word against any one in particular This the Diuell puts into the hearts of men that when the Minister exhorts them to beleeue and to get Christ they reply They know not whether they can beleeue or no or whether they were euer ordained to beleeue or no and thus the Diuell keepes them at a bay all their life that they neuer beleeue nor indeauour to beleeue But make thou no question whether thou canst beleeue or no but vse the meanes and indeauour to beleeue for if thou dost not beleeue thou shalt surely be damned put it to the tryall it may be thine endeauours may take effect and then thou shalt surely be saued What madnesse were it in thee not to put thy selfe to the tryall by vsing the meanes Many men haue beleeued vpon the vse of them and why not thou But thou wilt say I cannot vse the meanes at all thou maist at least in outward conformity But I cannot vse them as I should I answere doe it as thou canst doe thy best and so put thy selfe and thine indeauours vpon Gods mercy and humble thy selfe before the Lord for thy weakenesse vntowardnesse and hardnesse to beleeue Vse 4 The fourth Vse teacheth vs the plentifulnesse infinitenesse and abundance of Gods loue to Christ that had loue enough in him for all the beleeuing world beside In him all the nations of the earth the chosen and beleeuers are blessed in his loue they are loued in his righteousnesse all the beleeuers in the world are accounted righteous in his worthinesse they are accounted and made worthy of life and saluation This was infinite loue that God poured on his head as the Oyle on the head of Aron that runs downe to the skirts of his cloathing so Gods loue in Christ descends and runs downe on all the faithfull that now are or euer shall be to the worlds end And therefore first let vs consider of it and blesse God for it that hath poured out such infinite loue for the vse and benefit of the Church Thus the Apostle doth Ephes 1.3 Blessed be God who hath blessed vs with all spirituall blessings in Christ secondly let vs consider it and magnifie and honour the Lord Iesus Christ that is capable worthy and that is the store-house of such an infinite treasure so doth the Church in the Can. 1.2 Thy name is as an oyntment poured out c. Thirdly consider it and reioyce in it for thy selfe that thou art a true Beleeuer and that thou hast thy part and portion in this ouer-flowing loue of God for thy acceptance and saluation Ephes 2.3.4.5 God that is rich in mercy through his great loue wherewith hee loued vs euen when wee were dead by sinnes hath quickned vs together in Christ by whose grace yee are saued The Apostle would haue vs to reioyce in this that God so loued Christ that in him hee hath raised vs vp from the state of sinne to the state of grace and saluation Fiftly is Christ the ground of Gods loue to vs Vse 5 then this commends vnto vs the wonderfull loue that God beares to his Church in Christ Iesus First it is a most tender and affectionate loue Secondly it is most holy Thirdly it is most perfect Fourthly it is vnchangeable Lastly it is most comfortable First it is a most tender loue and affection that God beares to vs in Christ the bowels of our Lord Iesus Christ are marueilous deare tender and pretious to God and therefore the loue that God beares to vs in the tender bowels of his owne blessed Sonne must needes be marueilous deare tender and affectionate Zach. 2.8 Hee that toucheth you toucheth the apple of mine eye Why are wee so tender to God Why because hee tenders vs in the tender bowels of Iesus Christ Secondly it is a most holy loue our most holy God loues vs in his most holy Sonne Iesus Christ that holy one of God God doth not loue vs as many a wicked Father loues his Childe in his euill and wanton courses no that is prophane and carnall loue but hee loues vs with a holy loue in Christ so farre as we are washed from our sinnes in the bloud of Christ and as we be made conformable vnto Christ so farre as we
feele in our selues in some measure else wee were neuer in the state of grace To open the point more fully and familiarly the estate of the loue of God and the estate of grace consists in certaine mutuall passages betwixt God and man On Gods part to man there are two chiefe passages Gods loue the perswasion of Gods loue and on mans part there are also two chiefe passages Faith and Loue All those that God will saue he loues them from all eternity in Iesus Christ there is Gods loue and in due time he acquaints them with it and perswades them by his Spirit to beleeue it and to accept of it and to returne loue and obedience for it there is his perswasion On mans part man being ouercome with the sence of this loue and the force of his perswasion he yeelds to God and imbraceth this loue and beleeues the promise of grace and applies it to himselfe here is our faith and withall is carryed after that good God with the whole bent of his Nature and streame of his affections that so dearely loued vs here is our loue Take it thus those whom God in mercy doth purpose to saue he will come vnto commonly vpon the hearing of the Word or else in some speciall affliction at the least in some good imployment and takes vs aside and drawes vs into some serious meditation of our estate and he breakes with vs to this effect as if he should say Ah poore sinfull soule thou art in a miserable a fearefull and a damnable case led away euery day into sinne in a fearefull manner and euery houre of the day thou hast deserued my wrath and fearefull curse to fall vpon thee if thou go on in these sinfull courses hell and damnation is thy portion for euer but I haue pitty vpon thee and would haue thee to haue pitty vpon thy selfe I doe not desire thy death but that thou doe repent and liue and out of my infinite loue to mankinde I haue giuen my owne deare Sonne Christ Iesus to die for such poore wretched sinners as thou art and now I come to tell thee and doe tell thee by my Spirit that thou poore sinfull soule art one of these sinners that CHRIST hath purchased by his most pretious bloud therefore my Sonne hearken vnto my voyce Oh my Sonne giue me thy heart turne thy loue and thy affections wholly vpon me beleeue thou in me and beleeue in my Sonne Christ Iesus beleeue his Spirit his truth his promises cast away all thy sinnes neuer let them enter into thy heart againe and giue thy selfe to promise and performe a holy life be perswaded by my aduise hold fast by me and I will hold fast by thee doe thus and I will be thy Father and thou shalt be my childe for euer Thus God wooes and thus hee winnes euery sinfull soule And this perswasion of his is not only a bare tender of grace as if God should say thou shalt be saued if thou wilt but it is Gods operatiue work of grace which he perswades vs and makes vs able willing to do he bids vs beleeue and withall he giues vs his Spirit and causeth vs to beleeue in Christ he perswades vs to set our loue vpon him and withall hee sheds forth his loue into our hearts by his holy Spirit and makes vs able and willing to loue him This is the right state of sauing grace or of the loue of God and when this knot of grace is knit betwixt God and the beleeuing Soule it can neuer be dissolued by all the powers of hell So we see the Doctrine explained that the hould which the faithfull haue in the loue of God through Iesus Christ it is a sure hould the estate of grace that they are in is an vndefeasible estate nothing can voide them nothing can depriue them of it The proofes of this Doctrine are these Proofes Psal 125.1 They that trust in the Lord shall be as mount Sion that cannot be remoued but remaineth for euer The persons there spoken of are the same that we spake of in the Doctrine they that trust in the Lord the faithfull say wee that by faith and confidence haue gotten sure hould of God in Christ secondly the estate there spoken of is the same we speake of a sure and firme estate by way of comparison is set downe to be as mount Sion the surety whereof is set downe by negation it cannot be moued and by affirmation but remaineth for euer The substance of the speech is this mount Sion is so firmely setled as it can neuer be remoued But all they that trust in the Lord are in such a state therefore all they can neuer be remoued but stand fast for euer Some obiect and say it is true that the faithfull so long as they trust in the Lord are vnmoueable but they may cease to trust in the Lord and so may be remoued I answere this is a meere illusion of the place and this Scripture cannot be so deluded for if they that trust in the Lord may cease quite from trusting in him then they may loose their hold in him but the place saith they can neuer loose their hold in God for then Mount Sion may be remoued but saith the Text Mount Sion can neuer be remoued therefore they can neuer quite cease to trust in God the Prophet concludes as well the surenesse of their trust that it shall neuer faile as the surenesse of Mount Sion that it should neuer faile he affirmes as well the surenesse of their faith as the firmenesse of the hold they haue in God Matth. 7.24.25 whosoeuer heareth of mee these words and doth the same I will liken him to a wise man that builded his house vpon a Rocke This wise builder is euery true beleeuer and the house there built is the Rest that he sets himselfe vpon how hee lookes to be saued the grounding of this house vpon a Rocke is the relying of the Beleeuer truely and wholly vpon Christ Iesus by a true and liuely faith in his bloud the raine fell and the flouds came and the windes blew c. These are his tryals by afflictions temptations persecutions c. The best beleeuer is sure to haue tryals enough euen to the vttermost as much as he can stand vnder and not more but here is his comfort his house shall neuer fall because it is built vpon a Rocke the true beleeuer hath gotten sure hold on God by faith in Christ and therfore he can neuer fall Ioh. 3.36 He that beleeues in the Sonne hath euerlasting life c. These are the words of Iohn Baptist and are confirmed by our Sauiour and that by tearmes of asseueration Ioh 6.47 Verily verily I say to you hee that beleeueth in mee hath euerlasting life Here is a true Beleeuer and what is his portion euerlasting life and he saith not he shall haue but he hath it hee is sure of it hee is possessed of
this confident perswasion that surely God will be his God for euer 1 Iohn 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his Spirit Hence it is that this Spirit thus giuen is called an earnest Ephes 1.13.14 It is a significant comparison and most pregnant to our purpose An earnest we know is something giuen in hand at the making vp of a bargaine the buyer giues it the seller receiues it and thereby both parties are bound to the full performance of the bargaine so it is betwixt God and our poore Soules in our conuersion God bargaines couenants with vs to be our God and to make vs his children and heires of saluation he giues vs an earnest and we receiue it what is that His Spirit to assure vs that as he hath begun so he will go on with vs and that his Couenant shall neuer be broken and wee receiue it vpon the same condition If but a man giue vs an earnest if he be an honest man wee are perswaded he will go on with his bargaine much more will God if he giue vs an earnest wee may be confidently perswaded that he will not breake with vs If God should giue but a small earnest but a penny we would beleeue that he would performe with vs but he giues vs his owne Spirit as great an earnest as himselfe in reuerence be it spoken to his great Maiesty and therefore he will surely goe on with vs he giues vs his Spirit to assure vs that he will not faile vs and therefore we may confidently be perswaded of it that he will performe his word to vs and he giues vs this earnest nor in our hands for haply we might loose it then but in our hearts and there it rests as a Seale to seale vs vp to God for euer and euer 2 Cor. 1.22 Who hath also sealed vs and giuen the earnest of his Spirit into our hearts Wee vse to cal this earnest giuen and receiued a Gods penny Here is a Gods penny indeed the best Gods penny that euer we tooke giuen vs vpon the greatest and best match that euer we made to assure vs certainly perswade vs that God wil perform his couenant to vs. Secondly the voyce of the Spirit in vs confirmes it for vpon our true conuersion as we receiue this Spirit so our Spirit growes into a blessed familiarity with Gods Spirit and in this familiarity Gods Spirit acquaints our spirits with many heauenly truthes and amongst other the Spirit tells vs in plaine tearmes that wee are in the number of those that shall be saued thou poore sinfull soule art in truth the child of God Rom. 8.16 The same spirit beareth witnes to our spirits that we are the children of God there is a liuely voyce in the hearts of all Gods true children wherby the Spirit tels them plainly so The Apostle in the 1 Cor. 2.10 to the 16. reasons the case plainely This is a secret might some say Yea but saith the Apostle God hath reuealed them to vs by his Spirit c. But it is hid in Gods minde Wee know the minde of God saith the Apostle verse 16. But how doe we know Gods minde why God hath reuealed it to vs by his Spirit verse 10. And in the 12. verse the Apostle saith that he hath giuen vs the Spirit that is of God that wee might know the things that are of God he hath giuen vs his Spirit to this end to confirme and seale vnto vs that wee are appointed vnto life Thirdly the nature of faith requires it Faith requires Reason 3 a confident perswasion how else can we say I beleeue in God and doubting is opposite to faith Iames 1.16 Aske in faith and wauer not Doubting is opposite to faith as darknes is to light they cannot stand together but with strife and contradiction one against another Fourthly the fruits of the Spirit and of Reason 4 faith approue it what are the fruits of the Spirit why the Commandements of God 2 Pet. 1.10 If yee doe these things ye shall neuer fall God giues his word for it hereby we are sure saith the Apostle 1 Iohn 2.3 that we know him if we keepe his Commandements and 1 Iohn 3.14 we know that wee are translated from death to life because we loue the Brethren If I loue my Brother truely for Christs sake I am sure that I am translated from death to life as sure as I know it to be day by the light Reason 5 Lastly the truth of Gods promises ratifie and establish it for as this makes our state sure in it selfe so also it makes it sure to vs Heb. 10.23 Hee is faithfull that hath promised and therefore let vs draw neere vnto him with full assurance and hold fast the profession of our hope without wauering this will carry vs out through thicke and thinne Vse 1 The first Vse is matter of Confutation it serues to confute Popish doubting I will insist specially vpon that because it is true that there is doubtings sometimes in the dearest of Gods children but they acknowledge and confesse them to be sins and infirmities and striue against them and repent of them But Popish doubting is maintained and they cherish men in it and they condemne an vndoubting faith to bee grosse presumption Alasse all our doubting is of our selues and not of God and confident perswasion is of God and not of vs and shall doubting be called good Religion and assurance condemned to bee presumption This is a grosse iudgement and a damnable censure But it is strange that euer the Papists should doubt of their saluation seeing they pretend that they haue the Law and the Gospell for them too The Law saith Doe this and liue and they pretend to performe perfect obedience to the Law and yet they doubt whether they shall liue The Gospell saith Beleeue this and thou shalt be saued and they say they are onely the true beleeuers Haue they both the Law and the Gospell to assure them and yet doe they doubt whether they shall be saued If the Law assure them not of saluation yet the Gospell might at least both together should not faile them But all things well considered it is no maruell seeing they ioyne their merits with Christs it is iust with God to deny them the greatest comfort in the world namely this full assurance by the merits of Christ And seeing they will be iustified by their owne workes no maruell though their iustification faile them seeing their workes faile them The euils of Popish doubting But let vs see the euill of this their Doctrine hereby they impeach Gods truth and call all his promises into question and deny one of the chiefest priuiledges in the world to Gods children and bereaue them of their best comfort and hereby they dishearten Gods children and dampe them in the course of grace and many other euills follow hereupon I will insist onely
vpon these First If I must doubt of my saluation then my loue cannot be so intire to God as it ought How can I loue God so heartily when I doubt whether he loues me or no But if I know that God loues mee If I be confident in that then am I carried with the strength of my loue to him againe 1 Iohn 4.10 Hereby is loue not that we loued God but that he loued vs. Secondly our prayers will be but faint prayers I shall pray but faintly if I doubt whether God will heare me or no. Iames 1.6.7 Aske in faith and wauer not neither let that man thinke that hee shall receiue any thing of the Lord. Marke 11.24 Whatsoeuer you desire when you pray beleeue that you shall haue it and it shall be done vnto you If we beleeue that God will heare vs this makes vs to pray earnestly but if we come wauering and doubting we shall haue little heart to pray nay wee shall not receiue saith the Apostle Iames. Thirdly our spirituall fight must needs be vncomfortable we shall hardly endure and stand out the combate if we doubt of the victory but if once we know that we shall ouercome that will make vs to fight to the knees in blood In the 7. of Iudges Gideon was fearefull at the first to fight against the Midianites but when God had promised him the victory then verse 15. he saith to the people Vp for the Lord hath deliuered into your hands the hoast of Midian and so it is with vs in our spirituall fight If we beleeue that we shall ouercome we will vp and fight manfully against all our spirituall enemies Fourthly our peace of conscience will be vnsetled What setled peace can there be of doubtings Againe our hope cannot be a liuely hope if we doubt of our saluation 1 Thess 5.8.9 Put on the Brest-plate of faith and loue and the hope of saluation for an Helmet for God hath not appointed vs vnto wrath but to obtaine saluation by the meanes of our Lord Iesus Christ If wee doubted whether God had appointed vs vnto wrath and not to saluation we should haue little comfort to put on hope of saluation for an helmet but if we be perswaded of our saluation then wee would put it on with good comfort Againe our patience will be heartlesse when wee haue no certainety of a Crowne Iames 1.12 Blessed is the man that endureth temptation for when he is tryed he shall receiue the Crowne of life If once we beleeue that we shall receiue the Crowne of life we will endure all tryals patiently Again our repentance wil be but an hourly repentance if we haue not a good perswasion to find mercy Mar. 1.13 Repent and beleeue the Gospell We must beleeue the Gospell else we cannot repent Lastly faith mixt with feares and doubtings is but a small and a little faith Math. 8.26 Why are yee fearefull O yee of little faith And so in the whole course of grace all the duties of Gods seruice will be much dampt in vs if we goe not along with this full Sayle this full perswasion Yea but say the Papists where doe you finde in any place in all the Scripture that it is written that euery particular man by name shall be saued Is there any among you named in the Scripture If it be not written there how can it be beleeued I answere we haue as good cause to beleeue as if our names were set downe in Scripture God hath made his promises vpon such and such quallifications if I then finde these in my selfe I may build vpon Gods promises that they are made to me As if the King should proclaime that aâ—l his true-hearted Subiects should haue such and such fauours why if I finde I haue a true heart to the King I may conclude that I am there meant as well as if I were there named and so it is betwixt God and vs God saith in his word that whosoeuer beleeues and repents shall be surely saued then say I I beleeue and repent in my poore measure therefore I conclude that I shal be saued For the first Proposition the aduersaries agree with vs that whosoeuer beleeues and repents shall be saued but to the second they say how doe you know that you beleeue and repent I answere faith is an act and therefore may be known of the beleeuer as he that sees doth know he sees and he that heares doth know he heares c. and is not our beliefe a matter of our vnderstanding as well as of our will Therefore euery one that beleeues knowes that he doth beleeue it is a very vntoward faith that is without knowledge of it and he a goodly beleeuer that knowes not whether he beleeues or no. Math. 9.28 Iesus asketh the blinde men beleeue ye that I am able to doe this and they said vnto him yea Lord and so Ioh. 9.35.38 he asked the blinde man whom he had cured Dost thou beleeue in the Sonne of God Verse 38. He said Lord I beleeue Euery true beleeuer knowes and can truely say he doth beleeue Againe we may know we haue faith by the proper effects of faith which is a godly life Lastly we may know it by the Spirit bearing witnesse to our Spirits Rom. 8.16 And there cannot but be certainty of faith where there is the sence of faith by the Spirit Vse 2 The second Vse is for reproofe of some amongst vs that mince this matter of assurance We hope well say they that we shall be saued but we are not sure of it Doe you hope well It is fit you should and if your hope be a true hope it will neuer make you ashamed But let vs examine it doe you hope to be saued without ground or vpon some good ground If without ground then it is a vaine and foolish hope that will deceiue thee if vpon good ground then know that there is no true ground for hope but faith Faith is the ground of things hoped for Heb. 11.1 and therefore if we hope to be saued we beleeue we shall be saued for true hope is as certaine as faith Heb. 6.9 If we beleeue certainely wee hope certainely so much faith as we haue so much hope we haue and so much hope as wee haue so much faith we haue and therefore labour to know the ground of thy hope Why dost thou hope thou shalt be saued why because thou beleeuest thou shalt be saued The last Vse is to teach euery one of vs to labour Vse 3 for this confidence it is worth our labour it is the sweetest comfort that euer we can haue liuing or dying to know certainly that our sinnes are forgiuen vs in Christ and that we are perfectly in the fauour of God and haue true right and interest to heauen We looke into our Euidences for our Lands and make all sure for them much more should we make sure for our estate in grace and interest in heauen we had need
of this comfort alwaies specially in time of temptation and at the houre of our death and therefore let vs get it before we are sicke it will be too late to get it then many put it off to the last gaspe like the fiue foolish Virgins that slipt the opportunity of getting Oyle into their Lampes till it was too late And therefore let vs labour for it in time if wee once get this confident perswasion of Gods loue in Christ Iesus vpon good grounds we shall neuer wholy loose it It may be quelled and lost in sence in thy extremity but it shall neuer dye in vs but it shall comfort our hearts when we haue not the sence of it Meanes how this assurance may be gotten· But how shall we get it may some say I answere first by prayer if we aske we shall haue so did the Apostles Luke 17.5 they prayed Lord increase our faith and so did Dauid Psal 35.3 Say vnto my soule thou art my saluation Secondly we must get it by hearing and obeying the word of God 1 Ioh. 5.13 These things haue I written vnto you that beleeue in the name of the Sonne of God that ye may know that ye haue eternall life and that yee may beleeue in the name of that Sonne of God Labour to heare the word and to know it and to obey it and then wee shall know that we haue eternall life it was written for that very end and purpose Ioh. 14.21 Thirdly by the vse of the Sacraments they are Seales to confirme this vnto vs We haue heard of the inward Seale Gods Spirit these are outward Seales Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the Righteousnesse of faith c. By the vse of the Sacraments we come to haue this confident perswasion In Baptisme the Minister saith I baptize thee in the name of the Father c. Some say where is it said in particular that I or thou shalt be saued Yes in Baptisme the Minister saith to me and to thee in particular I Baptize thee and God saith I reeciue thee So the Sacrament of the Lords Supper that is a Seale to vs and how why God hath annexed it to his word as a Seale to our soules of the forgiuenesse of our sinnes and if we come with beleeuing hearts vnto it then we eate Christs body and drinke his bloud and so shall not dye eternally and there is also the particular appâ—ication of the Minister eate thou and drinke thou in remembrance that his body was broken for thee and his bloud shed for thee and so by this means this confident perswasion is increased in vs. Fourthly another meanes is this make much of the motions of Gods Spirit grieue not the holy Spirit whereby ye are sealed Eph. 4.30 The Spirit workes this confident perswasion in vs if we grieue this Spirit he will goe away and withdraw the sence of this perswasion If we haue but a little fruits of the Spirit a little faith c. let vs make much of it and God will giue vs more as Christ said to Nathaniel Iohn 1.50 Because I said vnto thee I saw thee vnder the figge-tree beleeuest thou Thou shalt see greater things then these So God saith to euery poore beleeuing soule I giue thee but a glimpse of assurance now but thou shalt see greater things then these Fiftly another meanes is to walke vprightly and constantly before God Gen. 17.1.2 If we walke vprightly before God he will be our God all-sufficient Sixtly another meanes to get this assurance is a serious meditation on the promises of God and an humble and sound application of them to thy selfe Heb. 10.22.23 they shall stand though our faith be weake if we haue our eyes surely fixt on them it will comfort vs in all troubles Psal 119.50 Dauid professeth that Gods promise was his comfort in trouble and that it did quicken him Seauenthly let vs obserue faithfully the daily experiments of Gods truth on others specially on thy selfe and that will helpe vs greatly herein Iudges 13.23.22 Manoah said to his wife We shall surely dye because wee haue seene God but his wife said If the Lord will kill vs he would not haue receiued a meat offering and a burnt offering at our hands neither would hee haue shewed vs all these things c. Shee obserued and builded vpon Gods former mercies and that workes a confident perswasion in her for the time to come So if we haue got some perswasion of the loue of God though afterward we loose the sense of it yet let vs say to our soules surely God would neuer haue done all this for me he would neuer haue shewed me the way of Religion and wrought some good perswasion in mee of his loue towards me if euer he had purposed to destroy me Lastly let vs try and finde and labour to be well acquainted with our vnion which we haue with Christ for that will be an excellent meanes to worke this confident perswasion in vs therein is thy fulnesse of grace and so the fulnesse of thy assurance 2 Cor. 13.5 Prooue your selues whether you are in the faith c. The Apostle would haue vs to attaine to this certainty of perswasion and how why saith he proue your selues try your selues of what whether Christ be in you Whether he liue in you by his grace and by his Spirit whether by his death he mortifie your sinnes and by his resurrection quicken you vp to newnesse of life if he do then we may be fully assured that we shall neuer be cast off This point we must bring our selues to for this will bring comfort to vs in our sinnes in our sicknesse in our temptations in all these if we looke to our vnion which we haue with Christ we may haue comfort God hath knit me to himselfe in Iesus Christ and therefore I know that all these stormes shall end and turne to my good And so in the want of any grace this is our comfort that we are knit vnto Christ al-sufficiency is in him and of his fulnesse wee shall receiue grace for grace therefore let vs labour to bee well acquainted with this grace our vnion with Christ And let vs make good vse of this word now deliuered vnto vs wee know not what tryals God hath in store for vs and therefore let vs labour by all these meanes for this confident perswasion of Gods loue to vs God giues vs his Sacrament to assure vs of it and would haue vs be perswaded that he loues vs and though we cannot attaine to this perswasion in that strength that we should why yet God is not captious he will take all things at the best walke before him and be vpright and hee will be our GOD all-sufficient FINIS THE SEAVENTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded that neither Death nor life c. IN handling of these words as you may remember wee proceeded
Testament And so in the latter Testament Rom. 8 36. For thy sake are we killed all the day long we are counted as sheepe for the slaughter there is the state of the latter Testament See how eligantly the holy Ghost in the mouth of the Prophet in the former Testament and in the mouth of the Apostle in the latter doth chaine both Churches in the same bond and condition of afflictions The Prophet saith in the person of the former Church for thy sake are we slaine all the day long c. and the Apostle in the person of the latter Church retaines it as a truth for thy sake c. No difference in their words nor no difference in their portion of afflictions And therefore when wee reade it in the former Testament know that this was the portion of Gods Church and children from the worlds beginning and when you reade it in the latter Testament know that this shall be the portion of all Gods children to the worlds end We may see this in the cloud of witnesses Hebr. 11.35 to 38. The Church in the former Testament what was their portion They were rackt and would not be deliuered they knew it was their portion Others were tryed by mockings scourgings by bonds and imprisonment they were stoned hewen asunder slaine with the sword c. What can be imagined that is not here to be vnderstood Looke to answer this in the words of the Apostle in the new Testament see how the estate of the Church is vnder that 1 Cor. 4.9 For I thinke saith he the Lord hath set forth vs the last Apostles as men appointed to death for we are made a gazing to the world to Angels and to men The Apostle makes it his owne case 2 Cor. 11.23 to 27. He was in labours aboundant in stripes aboue measure in prison plenteously in death often And so in 2 Cor. 4.8 and 2 Cor. 6.4 to the 10. And so we see the point proued by Scripture The Reasons to proue it are these First our former sinnes deserue it should be so Lam. 3.39 Reasons Why is the liuing man sorrowfull Man suffereth for his sins The Lord himselfe makes the question there and the Lord himselfe answeres it Will you know a true cause why the liuing man is sorrowfull his sinnes are the cause of it our sinnes haue pluckt all the world about our eares by our sinnes wee incense God against vs by our sins we haue incensed all the creatures against vs how can we chuse but haue many afflictions on euery side Many men in the world cry out of the multitude and greatnes of their afflictions but let vs learne a better lesson when we are in distresse let vs cry out of the greatnesse and multitude of our sinnes that deserue and haue brought these heauy and manifold afflictions vpon vs and yet we must not thinke that euery particular affliction is answerable to euery particular sinne but there is a generall reference in all and this vse we are to make of them pray that they may not be laid vpon vs in way of punishment for reuenge but for chastisement in iudgement not in wrath Reason 2 The second Reason Our continuall corruptions are the cause of it our hearts are full of corruption and therfore our liues are full of afflictions If a man be wilde and vnruly he must be kept vp as it were in a prison to keepe him in order Our afflictions are as a ward or a prison to vs to keepe vs that wee breake not forth into sin Iob 7.12 Thou keepest me in ward Iob had an vnruly heart and therefore God kept him in ward or prison that hee should not breake out into sinne with the world Paul was a deare child of God yet he had an vnruâ—y heart ready to be lifted vp through the aboundance of Reuelations and therefore a messenger of Sathan was sent to buffet him that so he might not be lift vp aboue measure 2 Cor. 12.7 Reason 3 Thirdly our present state and condition exposeth vs to these multitude of troubles Iohn 16.33 In the world you shall haue afflictions What is our present state in this world Is it not a pilgrimage and doe not pilgrimes and strangers finde all hard measure in their trauailes Is it not a warfare and doe not Souldiers endure all dangers and all manner of hardnesse in the field A great many of our Brethren at this day can witnesse it by wofull experience Is not our present state our seede-time and doe not Seedes-men or Husband-men endure many stormes windes and tempests and many a hard brunt before the haruest come So must wee sow here in teares that we may reape in ioy Psalme 126 5. Fourthly Sathan our enemy hee labours it and Reason 4 procures it Reuel 2.10 The Diuell shall cast some of you into prison men doe it yea but the Diuell hee procures it Luke 22.31 Our Sauiour saith to Peter Simon Simon Sathan hath desired to winnow you c. His fingers itch at Gods children to be molesting them and he is malicious and his malice is neuer at an end When he had got a commission against Iob to afflict him in his Cattell Seruants and Children this would not serue his turne but hee sues to haue a new Commission to afflict his Body too Iob 2.4.5 His malice is vnsatiable and without end hee will surely bring vpon vs all the euils he can and hee can doe much where God giues way to him else he can doe nothing and hence it is that we meete with so many tryals Lastly God giues way to Sathans malice and that Reason 5 as for many iust causes best knowne to himselfe So for these Reasons knowne to vs. First to try vs not to see what is in vs for that he knowes well enough but so to try vs as that he purge the drosse out of vs therefore it is called a winnowing Luke 22.31 and fiery tryall 1 Pet. 4 12. Secondly to humble vs nothing annoyes a Child of God more then a proud heart and nothing puls it downe and humbles it more then afflâ—ction Iob 33.14 16.17 God speakes once or twice and one seeth it not then hee openeth the eares of men by their corrections which he hath sealed that he might abate the pride of man Thirdly to draw vs neere and close to himselfe It is with vs as it is with little children that when they are in the field with their father they runne abroad from him in the grasse carelesly but when they see a dog or a Snake comming towards them presently they runne to their father and cry for helpe So wee runne on in the world straggling from our Father and when some affliction or other takes hold on vs we runne to our Father and cry to him for helpe as the prodigall child did when he was hunger-bitten Luk. 15. Fourthly God giues way to it that so we may magnifie his mercy truth power and wisedome in
his power helpe and loue and then all their opposites shall be as a thing of nought they may scorne them And so Isa 43.1.2 Thus saith the Lord that created thee oh Iacob and hee that formed thee oh Israel I haue redeemed thee and haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflow thee when thou walkest through the fire thou shalt not be burnt c. It may bee they shall neuer fall into these dangers but it is spoken by way of supposition as if God should say If thou shouldest fall into these or any other dangers yet in the assurance that God saith vnto vs thou art mine we shall safely and triumphantly passe through the fire and through the water and through all dangers that euer can be imagined so that we shall receiue no dammage by them in regard of our spirituall estate and we shall haue comfort in them in regard of our outward estate And so Psal 91. from the first to the last verse Who so dwells in the secret of the most high shall abide in the shadow of the Almighty c. One would thinke at the first sight that this were a repetition of one and the same thing for what is it to dwell in the secret of the most high but to abide in the shadow of the Almighty It seemes to bee the same but it is not so The former part of the verse shewes the assurance that Gods children haue in the loue of God they dwell or repose themselues in God the latter part shewes their safety and security that by his assurance they attaine vnto they abide in the shadow of the Almighty that is they are safe sheltered vnder the shadow of the Almighty And these two the Prophet enlargeth in the rest of the Psalme their assurance in the 2. verse I will say vnto the Lord oh my hope and my fortresse hee is my God in him will I trust Here is the repose of the children of God but what is their safety it followes in the rest of the Psalme safety against ordinary dangers The noisome pestilence the flying arrowes c. in the 3.5 and 6. verses Against supposed dangers verse 7. A thousand shall fall as thy side and ten thousand at thy right hand but it shall not come neere thee And against likely dangers in the verses following And in the 13. verse hee stretcheth out the safety of Gods children euen to insultation Thou shalt walke vpon the Lyon and the Aspe the young Lyon and the Dragon shalt thou treade vnder foote Seeing then that this Doctrine agrees so fitly with the state practise and warrant of the faithfull then it must needs be an vndoubted truth that let vs propound to our selues whatsoeuer dangers may befall vs yet our holy and true assurance of Gods loue to vs in Christ Iesus is able to comfort and support our hearts against them all euen to an holy insultation and triumphing ouer them Reason 1 The Reasons how it comes to passe that this true and holy assurance of the loue of God in Christ Iesus doth so fortifie the hearts of Gods children against all dangers I say the reasons thereof are many First this holy assurance tells vs that God is on our side and then what or who can be against vs It is our Apostles owne reason Rom. 8.31 If God be on our side who can be against vs that is to doe vs harme God doth not turne out his children single to the battell to shift for themselues but he goes forth with vs himselfe and helpes vs and comforts vs and strengthens vs and incourageth vs and teacheth vs and maketh vs to fight and fights himselfe for vs and gets the victory for vs and this our faith assures vs of and this comforts the hearts of Gods children and makes them confident against all dangers In the 2. Kings 6.15 16 17. when the Prophet Elisha his seruant saw the great hoast that compassed the City he was much terrified and cries out Alas Master how shall wee doe The Prophet answeres him Feare not they that be with vs are more then they that be with them This is like our case when Gods children looke about them and see a whole hoast of afflictions dangers persecutions and temptations compasse them about on euery side they cry out in their weakenesse Alas what shall wee doe Our Faith that answers Feare not there be more with vs then there is against vs. Is not God more then all the world God is with vs and this assures and comforts our hearts How sweetly doth Dauid cast himselfe vpon God in his greatest dangers Psal 23.4 Though I walke through the valley of the shadow of death I will feare none euill why for thou art with me thy Rod and thy Staffe they comfort me God is not only with him but he is with him to comfort him therfore he will not feare Reason 2 Secondly this holy assurance tells vs that God loues vs in Christ and what shall hurt Gods darlings Those whom God loues are as tender to him as the Apple of his eye Zach. 2.8 now we know that the Apple of a mans eye is most tender to him hee will see that that take no harme and so are they to God and therefore whatsoeuer goeth to wracke they shall haue no harme the bare perswasion of Gods loue to vs is comfort enough to establish vs in any trouble but faith doth not only perswade vs that God loues vs but perswades vs further that because he loues vs therefore hee will keepe vs and saue vs. And this fills our hearts with comfort and confidence in all dangers for can God loue vs and yet giue vs ouer as a prey vnto his and our enemies No it is not possible Reason 3 Thirdly our holy assurance tells and warrants vs that our sinnes are forgiuen vs and therefore all shall be well with vs If euer any thing do vs a mischiefe it is our sinnes will doe it all the euills in the world cannot hurt vs except our sinnes hurt vs Nothing can separate vs from the loue of God in Christ yea but our sinnes separate betwixt vs and our God Isaiah 59.2 but the beleeuing heart hath assurance that all his sinnes are freely and fully forgiuen him by the mercies of GOD in IESVS CHRIST and so our faith concludes that therefore they cannot separate vs and so that nothing can separate vs from God I say not but that though our sinnes bee forgiuen vs yet still wee are lyable to dangers and troubles of all sorts to grieue vs torment vs and to take vs away but this I say that no affliction can hurt vs as sin can hurt vs that is to condemnation they cannot put vs out of the fauour of God they shall neuer be able to seperate vs from the state of grace here nor glory hereafter and this is
fulnesse of comfort to the spirituall man that can well relish it wee haue no further priuiledge from the warrant of the word by the charter of our freedome in Christ but this that our afflictions shall neuer hurt vs in regard of our spirituall estate they shall neuer impeach our spirituall safety so long as our sinnes are forgiuen for our sinnes are the poison and venome of all our afflictions when God shootes the Arrowes of his iudgements against vs dipt in the venome of our sinnes they are deadly Arrowes they will poyson vs to our euerlasting destruction But when they are dipt in the death and blood of Iesus Christ whereby our sinnes are forgiuen and taken away then though his Arrowes doe wound vs it is a good wound a comfortable wound and such as he will heale himselfe with his own hand so that they cannot hurt vs but comfort vs And if we be taken away by such an Arrow God takes vs to himselfe and that is best of all Fourthly our faith tels vs That all things shall Reason 4 worke together for our good Rom. 8.28 How shall I know this but by faith A true Beleeuer sees his enemies prophane wicked and carnall men busie to doe him hurt deuising and plotting how to worke some mischiefe against him he sits downe and smiles at the folly of the wicked and saith Alas poore men little doe they thinke that they take all this paines to effect my greatest good to doe me good by this affliction sometimes our dangers are so great and our afflictions are so bitter that we thinke it impossible that euer any good should come out of so great euils but our faith stands vp and layes the power of God and the promise of God together and saith God is able to helpe me for hee hath power enough and he is willing to helpe me for so he hath promised and therefore he will in the end turne all my afflictions to my good and so wee rest secure whatsoeuer comes Reason 5 Lastly we put on the spirituall armour by faith Eph. 6.10 to the 17. we haue all the parts of this spirituall armour and that makes him that is spiritually minded to be consecrated wholy to the seruice of God and hauing on this armour nothing can hurt vs. Vse 1 The Vses are these first this shewes the reason why the righteous are so bold and so confident in all their proiects and courses as Salomon speakes Pro. 28.1 The righteous are bold as a Lyon The reason is in the Doctrine his faith assures his heart that he belongs to God and perswades him of Gods loue fauour protection and saluation And that is the reason that the Prophet Isa 28.16 saith He that beleeues makes not haste he that hath found assurance of Gods loue in Christ makes not haste is not disquieted or distempered nor carried out of his Spirit by any euill or danger whatsoeuer but rests vpon the might and power of God and neuer flyes out for the matter but abides it with much boldnesse and keepes himselfe within his Spirits and rests soundly and sweetly on God for his deliuerence It is admirable to consider what wonderfull courage constancy and comfort Gods children stand out withall in great afflictions and distresses and meerely vpon this assurance how boldly haue they bearded those Tyrants that haue insulted ouer them how haue they runne to the fire embraced the Crosse despised the shame scorned all paine that hath beene inflicted on them lost all and meerely vpon the strength of this assurance Hebr. 11.35 The Apostle saith that they would not accept deliuerance because they were sure to obtaine a better resurrection In Dan. 3.16.17 the three children were questioned before the King hee tels them if they would not fall downe and worship the Image that he had set vp they should be cast into the hot fiery furnace What doe they answere They were poore captiues yet see how they bearded the Tyrant Oh King we are not carefull to answere thee in this matter see how they sleight him our God is able to deliuer vs and hee will deliuer vs doe thou what thou canst If not marke how bold they are yet bee it knowne to thee oh King that we will not worship thy God c. What is the ground of their resolution and courage It is this That God whom they serue is able to deliuer them he will deliuer them And so Luther when he was sent for by his enemies was disswaded not to goe yes saith hee if there were so many Diuels there as there are Tyles vpon their houses yet I would not feare them grounding himselfe vpon the assurance of Gods protection There is no true courage to be found but in true beleeuers there may be counterfeit and carnall courage in hypocrites neither is there any true courage in beleeuers but as they are made partakers in some measure of this holy assurance of the loue of God to them in Christ this will appeare when it comes to the tryall for then the boisterous hypocrite will faile when the feeble true beleeuer will stand fast Vse 2 And secondly this shewes the Reason why the wicked are so fearefull that they flye when none pursues them Pro. 28.1 and that they call for the mountaines to fall vpon them to hide them from the presence of God Reu. 6.16.17 Why the Reason is because their harts are destitute of this holy assurance and therefore they wanting this comfortable perswasion and assurance of the loue of God to warme their hearts therefore they are so cold at the heart and therefore they are ready to runne into Rockes and holes to hide themselues Some wicked men before trouble comes set a good face on it thinke highly of themselues say they haue as good a faith in God as any of them all but when it comes that they see they cannot put it off by sports and starting holes as they did before then their hearts faile them and then they grow to fearefull and desperate outrages Oh Beloued a man that truely feare God needes feare nothing else Euery true beleeuer hath this true feare of God and that makes him fearelesse of any thing else an vnbeleeuer hath none of this feare of God and therefore hee hath iust cause to feare all things else And it is the iust iudgement of God to giue them ouer to these base and slauish feares of all things else because they regard not the true feare of God It is true that the strongest beleeuer hath his feares but they are naturall and are subdued by the Spirit of God and the power of faith in him But the wicked are neuer endued with the Spirit of God to worke faith in their hearts and therefore they are slaues to the most slauish feares The third Vse teacheth vs what wrong men doe to themselues in that they doe not labour for this holy assurance They depriue themselues of the greatest comfort that they
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
our Captaine and Protector and therefore it must needes follow that Sathan shall be ouerthrowne and neuer preuaile and that we shall neuer be ouerthrowne but euer preuaile That Christ himselfe is Sathans vanquisher and ouercommer we may see in that Gen. 3.15 Hee shall breake Sathans head Rom. 16.20 He shall treade Sathan vnder our feet shortly 1 Iohn 3.8 He it is that doth loose and vndoe the workes of the Diuell he foyled the Diuell hand to hand in all his temptations Math. 4.11 And he it was that rebuked the Diuell and cast out those foule spirits in his life as appeares in many stories of the Gospell And at his death he it was that destroyed them Heb. 2.14 He destroyed through death him that had the power of death that is the Diuell saith the Apostle at his death he spoyled them and triumphed ouer all the powers of darkenesse openly vpon the Crosse Colos 2.16 therefore Sathan must needs be ouercome can neuer preuaile Secondly Christ is our Captaine and Protector and therefore we cannot be ouercome but must needs preuaile Luke 22.42 Sathan desires to winnow euery one of vs that is to destroy vs but I haue prayed for you saith our Sauiour that your faith faile not Sathan he is a daily Sutor to God against vs Christ Iesus hee supports vs and is a continuall Sutor to his heauenly Father for vs Now if the Diuell shall be heard before Christ Iesus then we may perish But if Christ Iesus shall be heard in heauen before the Diuell then it is vtterly impossible that euer the euill Angels should preuaile against vs. The vses of this poynt are these The first is for reproofe Vse 1 It serues to reproue an ouer-weening conceit that many men haue of a possibility of Sathans preuailing against Gods children to cast them out of Gods fauour some hold it as a generall common possibility against all Gods children that Sathan may separate them from the loue and fauour of God and they plead hard for it too but these are but the Diuels pleaders proctâ—rs against God and wherein can they doe better seruice for the Diuell against God and against his wisdome and power and mercy and truth and promises what better Aduocates can there be for hell then these Papists and Arminians and others that hold this blasphemous errour are They doe highly aduance and magnifie the Kingdome of darkenesse ascribe more to it then to the kingdome of light ascribing a preuailing power to the kingdome of darknesse against the kingdome of light for is not euery true beleeuer a member of the kingdome of light if therefore the euill Angels can separate any one true beleeuer from the loue of God in Christ then the kingdome of darknes shal preuaile before the Kingdom of light Oh blasphemous impious and odious conceit Secondly It is for reproofe of some others that are onely fearefull and timerous of their owne particular estate that say in themselues oh surely I shall fall away from God though the Diuell be not able to plucke away others from God yet he may pluck me away the wicked fiend haunts me sore and surely hee will plucke mee away from God before he hath done with me Poore soules they would faine come neerer to God and be better perswaded of their estate but they dare not be so bold or cannot be so strong Well come and let vs reason together Sathan thou saiest will neuer let thee alone he is alwaies tempting thee and therefore hee will at last surely plucke thee away from God Oh thou of little faith why doest thou thus vexe and wrong thy selfe why wilt thou giue sentence with thine enemy against thy selfe Is it not enough for the Diuell to bragge and boast that he can pull thee out of Gods hands but thou wilt beleeue him and giue sentence on his side and say as he saith Tell me hath not God kept thee from him hitherto and wilt thou distrust him now whose truth and sauing mercy thou hast had so long experience of Doest not thou thinke in thy conscience that the Diuell hath alwaies done his worst against thee euer since thy first conuersion and yet through Gods mercy he hath not preuailed hitherto to separate thee from the loue of God in Christ Iesus but thou art still preserued why then doest thou distrust that he shall preuaile hereafter God is as strong to vphold thee as euer he was thy selfe if thou beest a true beleeuer doest daily grow in grace and so art more able to stand fast euery day then other though happily thou feelest it not and the diuell is weaker and more hartlesse euery day then other against thee as hauing laboured in vain all this while why therfore art thou thus discouraged beleeue not Sathan checke thy selfe for this vnbeleeuing heart and gather better spirits and put on more comfortable resolutions cast thy soule and state confidently on the Lord in faith in Christ and in obedience to his will assure thy selfe that thou being a beleeuing soule God hath set his marke vpon thee and therefore rest thou vpon him and all these euill Angells shall neuer be able to plucke thee out of the protection of his loue in Christ The second vse is for comfort here is matter of Vse 2 sound and singuler consolation to all true beleeuers First against euill Angels themselues secondly against their temptations thirdly against our sinnes Sathan is the euill Angell his temptations are his instruments whereby he workes and sin is his worke here is our comfort that neither Sathan himselfe nor his instruments nor his works shal euer preuaile against vs to plucke vs away from God First here is matter of comfort against Sathan himselfe and all the aduantages he hath against vs feare them not for they shall neuer be able to cast thee out of the estate of grace and of Gods loue Lift vp thy heart and consider how God hath furnished thee with particular comforts against al the particular aduantages that the euill spirits haue against thee First thou wilt say the euiil Angels are very many true but what then Did not Christ euen with one word cast out a Legion of Diuels at once out of one man Marke 5.8 then neuer feare them for their multitude that one onely God is infinitely more than innumerable Diuils Yea but secondly they are very strong It is true Sathan is the strong man indeed but Christ is a stronger man Luke 11.22 and ouercommeth him The Diuell is a roaring Lyon it is true yea but Christ is a Lyon too a ruling raigning Lyon he is the Lyon of the Tribe of Iudah the royall Tribe he rules all and he makes that other Lyon the Diuell when he comes in presence to crie out and roare for feare and anger Luke 4.33.34 an vncleane Diuell cryed out with a loud voyce saying Oh! what haue wee to doe with thee c. therefore neuer feare them for their strength Yea but
to come to the Sacrament what vse are we to make of it The Sacrament is a seale of Gods word then make this vse of it to seale vp that word to our soules that we haue now heard the Sacrament seales sweares to vs that all is true that God saith in his Word the Sacrament is a pledge and token that God giues vs of the truth of his Word Hast thou heard then that all the euill Angels with all their power and malice shall neuer be able to seperate thee from the loue of GOD in IESVS CHRIST then now receiue the Sacrament as a seale thereof that as verily as thou receiuest the Bread and Wine so truely dost thou receiue the Body and Blood of Christ that is the benefit the merits thereof the loue and mercy of God in Christ and therefore take Christ here and take all things with him He that giues thee Christ in the Sacrament giues thee all things with him grace mercy peace comfort forgiuenesse of sinnes and what not Therefore let vs now make vse of the Sacrament to seale vp the truth of Gods word to vs that we haue now heard and let vs intreat God to stirre vp our hearts to a holy vse of it that so it may assure vs of the certainety of our saluation and let vs not lissen to Sathan but let vs hearken to God in his word and Sacrament that so we may stand fast and hauing fought a good fight and finished our course wee may enioy the Crowne of life which God will giue vs at that day The last Vse is for Instruction teaching vs to vse Vse 3 the meanes for the procuring and enioying of this safety for though it be certainely confirmed that the euill spirits shall neuer preuaile against vs neither by themselues their temptations or sinnes to seperate vs from the loue of God in Christ Iesus yet such meanes must of necessity be vsed whereby this end may be attained vnto and take this for a warning that they that are not carefull to vse the meanes in some true measure may iustly suspect that as yet they haue not any knowne interest in this priuiledge And therefore here we must learne first what wee are to auoyde secondly what wee are to doe that so we may enioy this safety and thirdly the meanes to helpe vs in both these First what wee are to auoide and first doe not thou dare-them nor prouoke them It is not good to prouoke Waspes and Hornets but it is much worse to prouoke Diuels Some rude people will dare the Diuell and challenge and bid the wicked fiend to come if he dare aqd to doe his worst c. Silly wretches the Diuell laughes at them to see how foole-hardy they are against him that hath them in his clutches already Nay beloued these enemies are eager enough against vs of themselues they need no prouocation as long as he is the challenger of vs and giues the onset on vs we haue our warrant to fight against him and a promise of protection and deliuerance But when we are the challengers and giue the on-set vpon him if euer we be foyled as vsually it so fals out it was our owne seeking and wee haue our mends in our owne hands Secondly raile not at him nor reuile him though he come against thee as Goliah rayling against the liuing God cursing blaspheming yet doe thou goe against him as Dauid peaceably and holily in the name of the Lord of hostes and then be sure of victory Learne of the Arch-Angel Iude 9. Not to raile against the Diuell but say as hee said the Lord rebuke thee and if it be spoken in faith it is the soarest sneape that thou canst giue him not I defie thee avaunt cursed fiend and such like these are but bug-beares but this the Lord rebuke thee being vttered by faith on earth and answered by audience in heauen quailes him soundly Thirdly reason not with him if once he can bring thee to parlee with him as hee did Eue then he hath halfe catcht thee already he is a cunning Sophister he will put many trickes and fallasies vpon thee And hee is a strong reasoner no man is able to answere him in reason though he should vse no deceit Fourthly beleeue him not whatsoeuer he saith wilt thou beleeue a common lyer he is the common father of lyes and of lyers too though he speake truth beleeue him not in the speaking of it for he hath some sinister intent in it and so he lies euen in speaking truth This is the first Inlet of Sathan into the heart to beleeue his suggestions and therefore beleeue nothing that comes from him hold him not parlee and hee shall neuer hurt thee Lastly giue no way to him no not in the least passage he is a subtile serpent if hee get in but the head but the fastening of an euill motion vpon thee he will soone winde in the whole body Secondly here we must learne what is to be done that we may be in safety against these euill spirits First we must stand fast Secondly we must resist but you will say what cares he for any resistance yes he doth Iames 4.7 Resist the Diuell and he will flye from you 1 Pet. 5.8.9 Your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuour Thirdly here we must learne the meanes both how to auoyde and how to doe these things The first is Resolution The second is Strength The third is weapons specially Sword and Buckler the Word and Faith The fourth is Skill The fift courage The sixt Watchfulnesse The seauenth Prayer The eight Patience The ninth Perseuerance FINIS