new 2 Cor. 5.17 If any man haue beene a Drunkard let him now learne to liue soberly If any man haue beene a Sabboath breaker or a swearer or a lewd liuer now that he is in Christ he must be a new Creature Away with all thy olde sinnes and see that all be new within thee Decke thy selfe with all spirituall graces Faith and Repentance and Loue c. keepe them alwayes in exercise that so thou maist be alwaies gracious in Gods eyes euer hauing your Lamps burning thus we shall walke worthy of this blessed Communion Vse 2 Foure things to be practised for the increase of this Communion Secondly this teacheth vs to maintaine this Communion and to encrease it in our selues and grow vp in it First by Prayer Psal 86.11 Knit or vnite my heart vnto thee saith the Prophet or make my heart one with thee and Iohn 17.20 Our Sauiour prayes for his Disciples that they might haue this Communion Now Dauid and the Disciples had this Communion before but yet they pray for the increase of it and if we aske we shall receiue Secondly wee must seeke to maintaine and increase this Communion by the Ministery of the Word 1 Pet. 2.2.3 Hast thou tasted how bountifull the Lord hath beene to thee in working this blessed Communion betwixt him and thee by his Word then labour to bee further confirmed in it by that Word Thirdly the Sacraments are forcible meanes to maintaine this Communion especially the Lords Supper for there God admits vs to his owne Table feedes vs with the pretious Body and Blood of his owne Sonne What Communion can be greater then this Besides heere in this Sacrament the meanes of this our Communion the Body and Bloud of Christ are tendred sensibly vnto vs to our our hands and to our mouthes Then as the hand takes hold and the mouth receiues the outward Elements so let the heart take hold on Christ crucified for our further Communion with him wee neuer sauingly meditate on Christ but we eate Christ but when we come to the Lords Supper there we doe more sensibly feede vpon him We haue the Signes the Bread and Wine and the Ministers speciall Application This is my Body which was broken for thee my bloud which was shed for thee c. this is a great helpe to vs And whosoeuer receiues this Sacrament beleeuingly as the Minister giues him the Bread and Wine so God conuaies Christ into his heart by his Spirit Lastly euery of vs that comes to this Sacrament must renew his Couenant with God and binde himselfe to be a truer seruant to God then euer before else he can haue no Communion with Christ in this Sacrament Fourthly that wee may maintaine and grow vp in this happy Communion wee must make much of the smallest portion thereof the least relish of Gods fauour the least motions of this Spirit the least degree of Sanctification the least measure of true grace make much of that little thou hast and vse it well and be sure thou shalt haue more Math. 23.21.23 the Seruant that doth imploy his little well shall be made Ruler ouer much Vse 3 The third Vse is to teach vs Thankefulnesse We must acknowledge admire and be rauished with the thought of the infinite goodnesse of God in assuming thee and ioyning thee to himselfe This our blessed Communion in Christ is infinitely more then if the greatest Potentate of the earth should take the meanest man that is to be his Fauourite or the basest woman that is to be his Spouse for here the great God of heauen and earth the King of Kings makes vs his Fauourites and his Spouse his owne associates both in grace and glory Let vs therefore consider this aright and poure forth our soules in thankefulnesse to God for this infinite mercy To prouoke vs the more to thankefulnesse let vs solace our selues in this Garden of Eden for this is the Paradice of God Let vs behold and admire the particular passages betwixt God and vs in this blessed Communion God knowes vs and we know God he walkes and talkes with vs and we with him he couenants with vs and we with him Hosea 2.23 he loues and honours vs and we loue and honour him he liues and dwels and delights in vs and we liue and dwell and delight in him In admiration of this great mercy of God let euery one of vs breake forth and say Oh glorious God how infinitely good art thou to my poore Soule Oh my poore Soule how infinitely thankefull oughtest thou to be to thy glorious God! The last Vse is for Comfort and for singular consolation Vse 4 to all true beleeuers It is a great comfort to vs that God is with vs and wee with him But that God should be in vs and we in God that he should be one with vs and wee one with him this is the comfort of all comforts For being thus with vs then if afflictions temptations persecutions death men or Diuels can preuaile against God and Christ then may they preuaile against vs But if God and Christ be stronger then all the aduersary powers that are or can be against vs then surely they shall neuer preuaile against vs that are one with God in Christ Iesus FINIS THE SECOND SERMON Vpon ROMANS 8. two last Verses For I am perswaded or I am sure that neither Death nor life c. I Haue shewed the Dependance and Connexion of those words with the former from the 35. Verse Also I haue shewed you that they containe two parts First the Apostles Resolution neither Death nor life nor Angels c. should separate him c. Secondly his Protestation I am perswaded or I am sure of it I also opened the meaning of the words as you may remember which I will not now stand to repeate onely remember that I cast this Scripture into this mould and shewed you that it spent it selfe into these particulars First that which the Apostle implyes namely that there is a Coniunction betwixt God and true Beleeuers implyed in the word separate Secondly the Bond of this Communion and that is the loue of God Thirdly the Apostle shewes the ground both of this Bond and of this Communion and that is Iesus Christ Fourthly hee declares that there is a neere Interest betwixt Christ and the Faithfull our Lord. Fiftly he auoucheth the safety of Gods children in the middest of all dangers nothing shall separate them c. and inlargeth it in many particulars neither death nor life Sixtly hee protests the confidence he hath concerning this his safety I am perswaded or I am sure Lastly he beares himself boldly vpon this assurance that neither any thing that hath or shall befall him shall seperate him from the loue of God We haue begun with the first particular the matter of Implication and the point was this namely That all true Beleeuers are ioyned to God in Christ and haue a holy and spirituall and gracious
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
liuely and quicke to vs and therefore let our thankefulnesse be so to him Thirdly hence we learne this Dutie to take comfort Dutie 3 in this loue of God It may comfort thee in afflictions in sicknesse in pouerty at the houre of death Many times God brings vs to the gates of death yet let vs know that God loues vs and then our state is happy we shall haue a sweet and comfortable passage through death to life So it may comfort vs against all the disgraces and scornes of the world the world accounts vs as of-scourings yet here is our comfort that howsoeuer the world accounts of vs yet God loues vs and then it is no matter though the whole world hate vs. Againe this may comfort vs in our prayers which we make to God If wee can come to God and pray Lord remember mee in thy loue can the Lord choose but heare vs If we can come to God with a sound perswasion in our hearts that God loues vs then our prayers shall ascend as a sweet perfume to God and God will surely heare them and that quickly The fourth Dutie we learne hence is to keepe our Dutie 4 selues in this loue of God Iude 21. It is the richest Iewell that euer we can haue and hee that changeth this state of Gods loue for any other hee changeth heauen for hell Therefore doe not prouoke God to breake off his loue from thee displease him not breake not his Lawes resist not his Spirit of grace grieue not his Children neglect not Prayer the Word nor the Sacraments nor other meanes of grace but obserue him duely and be ruled by him and so thou shalt keepe in his loue aboue all things turne not backe to thy olde Sinnes and if thou dost sinne as who doth not presently humble thy selfe make thy peace with him by vnfained Repentance and prayer and faith in the Mediator Iesus Christ renew thy Couenant in him and thus doing thou shalt be sure to keepe in his loue for this is the mercy and goodnesse of God to vs he remembers whereof wee be made and that we cannot but fall yet such is his mercy that if we returne vnto him hee will loue vs still Dutie 5 Fiftly here wee must learne this Duty to recompence our God with loue againe If a man of any fashion loue vs we were very hard-hearted if we would not loue him againe If God loue vs therefore wee must much more loue him againe In many things we cannot recompence God againe God is mercifull to vs we cannot be mercifull to him againe and so in other things But God is louing to vs and wee may recompence him and loue him againe for his loue to vs Our loue to him indeed comes farre short of his loue to vs yet it is that which God requires and which hee will accept and that loue which wee cannot shew to God let vs peece it vp with our loue to his Children and to his Gospell and to his Ministers and thus we may in some sort recompence Gods loue which he shewes to vs. Vse 3 The third Vse It teacheth vs how to esteeme of this great loue of God Ephes 2.4 which passeth knowledge Ephes 3.19 How Why thus As the originall and procuring Cause of all the good that euer we receiue at the hands of God 1 Ioh. 3.1 Wee are the Sonnes of God saith the Apostle What doth he rest there No Behold saith he What loue the Father hath giuen to vs that wee should be called the Sonnes of God Gods loue is the cause of our adoption If you aske why God chooseth vs iustifies vs sanctifies and glorifies vs the answere is because he loues vs But if you aske why hee loues vs There can be no reason giuen of it but because he loues vs. This is the Bond of all it comprehends all the rest of the good that God doth for vs but is not comprehended of any of them This Loue is God and God is Loue. Lastly this shewes vnto vs the Excellency of that Vse 4 Communion which true Beleeuers haue with God The excellency of a true Beleeuers communion with God manifested in foure things 1 Neerenesse because it is bound vp and tyed fast within the vnbounded limits of Gods loue Psal 144.15 Blessed are the people that be so yea blessed be the people whose God is the Lord Consider the Excellency of it in these particulars First the neerenesse of this Communion it is of loue and therefore it is most neere Loue doth transanimate vs as it were and makes of two one as it is betwixt man and wife or as the Heathen man said of two friends that they had one soule and two bodies and so Gods loue makes vs one with God not as if God hereby were become man or man God in proper and precise tearmes but as in a Communion betwixt a man and his wife they are not one man or one wife but one flesh so the loue of God to vs in this Communion makes vs not one God or one man but one Spirit 1 Cor. 6.17 2. Freenesse Secondly consider the Freenesse of this Communion Hosea 14.5 I will loue them freely saith God Luke 1.28 freely beloued God loues vs freely as when a father adopts a Childe for his owne freely As if one of you should see a Childe goe vp and downe the streetes and you should take him into your House and freely adopt him and make him your Childe so doth God he loues vs freely and out of his free loue takes vs into his House and adopts vs to be his Children 3. Surenesse Thirdly consider the Surenesse of this Communion the Bond of it is Gods loue and his loue is euerlasting Ier. 31.3 no time can weare it out and Can. 8.6.7 Loue is strong as Death much water cannot quench Loue It is so betwixt man and woman much more betwixt God and vs It is not our sinnes can quench his loue no loue couers a multitude of sinnes 4. Sweetnesse Lastly consider the Sweetnesse of this Communion betwixt God and vs if it be from the loue of God then it is most sweet Cant. 1.1 Thy loue is better then Wine If a man haue but a sparkle of this loue in him it cannot but quicken him yea it will rauish him Psal 63.3 thy loue is better then life All the blessings that we inioy whether they be spirituall or temporall are no blessings to vs except they be sweetened with this loue of God our meate our drinke our life yea Heauen it selfe is no blessing vnlesse it be sweetned to vs by this Loue of God what good did heauen to the Angels that fell wanting this loue of God Oh the loue of God to a Sinner What is it It is the heart of our hearts the life of our liues and happinesse of our Soules Worldly men let them haue what the world can affoord them wealth and honours and the like they can
the righteous haue hope in their death Prou. 14.32 But what hope hath the wicked if God take away his soule Iob 27.8 Yea but the time of my death that feares mee I would bee richer and I would be better before I die it is yet too soone to die I answere this is thy peruerse iudgement but whatsoeuer thou thinkest certainely God neuer takes away any of his children but in due time howsoeuer it seeme vntimely to vs Iob 5.26 Thou shalt goe to thy graue in a full age as a Ricke of Corne commeth in due season into the Barne And so the kinde of death that feares me happily it may be cruell or reproachfull by warre or the like I answere it is all one howsoeuer it be it cannot be worse then thy Sauiours and why should it dismay thee It is the same hand of God and hee is there present with thee to receiue thy soule Yea but death is bitter But Christ Iesus hath loosed the sorrowes of death Act. 2.24 and that not for himselfe only but for vs also yea he hath sweetned them by his victory 1 Cor. 15.54 Lastly the consequents of death they are the worst most fearefull iudgement and the graue and corruption c. I answere against iudgement thou must get faith and repentance and against corruption and the graue thou must beleeue that God will raise thy body vp againe Psal 16.10 And so for thy soule thou must commit it into the hand of God it is deare and pretious vnto him Hast thou serued the Lord with thy soule all thy life and art thou afraid to trust him with it at thy death We are apt to suspect what shall become of our soules at our death Let vs looke vpon Christ Iesus consider what became of his soule at his death it went into Paradise into Heauen And what for himselfe alone no but for vs yea meerely for vs so that the children of God are as sure of it as Christ himself Thus let vs comfort our selues with the application of Gods particular promises against our particular troubles and both in life and death let vs apply our selues vnderstandingly and feelingly vnto God and so shall we be safe vnder his protection against all dangers both in life and death FINIS THE TENTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither life nor Death nor Angels c. THe Apostle speaking here of the safety of all true beleeuers in the estate of grace against all dangers that can possibly befall them he doth not content himselfe as you haue seene to speake of their dangers and comforts onely in generall but for our better satisfaction he enlargeth his speech to their dangers and comforts in particular And these particulars he sets downe before vs in fiue seuerall branches or ranks The first ranke of dangers comforts are of life and death For I am sure that neither death nor life The second ranke are Angels Rulers and Powers The third ranke are things present and things to come The fourth ranke is height and depth The fift and last ranke is as it were an extent of his speech to all things that can be imagined nor any other creature as if he should say if I haue omitted any other creature in the world in these particulars yet they shall not seperate vs. We haue spoken already of the first ranke death and life Now we are to speake of the second ranke of dangers and of our comforts against them nor Angels Rulers and Powers wherein we see there are three sorts of dangers Angels Rulers Powers In this second ranke the Apostle climbes vp a higher straine then before for here he specifies the most mighty and principall actiue workers that are in the world vnder God that either haue or may haue any hand in the indangering of our estate Life and death are but certaine states and conditions wherein wee are subiect to certaine dangers but Angels Rulers and Powers these are certaine chiefe liuing agents which doe or may endanger vs either by life or death For the meaning of these three words I confesse that there is great hardnesse in them and great difficulty amongst interpreters about them I will not trouble you with many expositions generally the words are expounded altogether of Angels and nothing else but herein some speake more boldly some more modestly They that speake more boldly take it thus by Angels they vnderstand the whole Army of Gods Angels in generall and by Rulers and Powers they vnderstand certaine distinct orders of Angels one aboue another But this though it be the iudgement of many of the learned yet it is a meere coniecture for there is no certainety set downe in Gods word what be the distinct order of Angels and for a man to take vpon him to speake of such high mysteries as these are without warrant from Gods Word is great presumption They that speake more modestly doe vnderstand by all these three words Angels Rulers and Powers one and the same thing that is all the Angels indifferently But why doth the Apostle here giue them seuerall names they answere that hee doth it in three seuerall respects They are called Angels in respect of their office they are messengers secondly they are called Rulers in respect of the excellency of their natures and Powers in respect of their mightinesse and strength This exposition comes neerest the Apostles meaning and it containes nothing in it against the rule of faith nor against the vse of the words nor against the drift and scope of the place c. Yet it comes short of the Apostles straine and doth not reach the full meaning of the place for the Apostle here in the height of his spirit makes a generall challenge against all liuing mighty workers in the world vnder God that they shall neuer impeach the safety of Gods children in the state of grace therefore the words must be expounded that they may comprehend all such agents whatsoeuer Now there are other mighty liuing workers besides the Angels therefore sauing the iudgement of the better learned we expound it thus By Angels we vnderstand all the Angels that are as well those that stand as those that are fallen as well good as bad for so the word naturally signifies For when the Scripture speakes of good Angels onely it cals them holy Angels Elect Angels mighty Angels the Angels of God c. but here it speakes of Angels in generall and therefore we are to vnderstand it both of good and bad By Rulers or Principalities wee vnderstand earthly Gouernours the great and mighty Monarches and Magistrates of the earth Kings Emperours and the like for so this word in the originall is expresly confined to this sence in two places of the Scripture Luke 12.11 And when they bring you vnto the Sinagogues and vnto Rulers c. And Titus 3.1 Put them in minde that they be subiect to Principalities or Rulers It is true that
the same word is sometimes in the Scripture meant of the Angels both good and bad but the Apostle hauing mentioned them already in the former words there is no need that it should be meant of them in this word too Thirdly by powers vnderstand all the gifts and enablements that either these or any other mighty workers in the world are furnished withall as authority place strength wit policy c. for so the word in the originall vsually signifies not so much the agents themselues as the powers and enablements whereby they do worke so that lay all these briefely together and then the meaning of the words are thus much as if the Apostle should say I am sure that neither all the Angels good nor bad nor all the Rulers and Potentates Monarches and Magistrates of the world nor all the powers or enablements that these or any other are furnished withall shall euer be able to seperate me from the loue of God which is in Iesus Christ our Lord. Here is a high straine of assurance and wee must haue a great measure of faith to attaine vnto it The Doctrine that ariseth naturally out of the whole state of the words thus vnfolded is this Doctrine namely That howsoeuer it be that Angels both good and bad and Rulers great Kings and Emperours Potentates and Monarches of the world are mighty workers endued with great powers gifts and enablements yet neither Angels good nor bad nor all the Rulers and Potentates in the world endued with all their powers gifts and enablements shall neuer be able to seperate true beleuers from the loue of God which is in Christ Iesus our Lord. To auoide confusion we will handle the three seuerall branches of the Doctrine The first branch of the Doctrine euery one apart we will first begin with good Angels and then wee must apply the Doctrine thus That howsoeuer the good Angels are mighty workers great in power and enablements yet neither they nor all the power they haue shall be euer able to seperate vs from the loue of God which is in Christ Iesus our Lord. For Explication of this point Explication in the opening of three particular wee are here to touch these three particulars as necessary for the vnderstanding of this Doctrine First what these good Angels are Secondly what is that Relation and Communion that is betwixt them and true beleeuers Thirdly what dangers they are that may befall true beleeuers by good Angels For the first what good Angels are Good Angels are certaine spirituall substances that kept their first estate and are immediate and continuall attendants before the presence of God that they are substances their actions prooue it they reioyce worship God passe from place to place and performe sundry actions and actions are neuer performed but by substances that they are spirituall substances the Scripture tels vs Heb. 1.7 He maketh his Angels Spirits that they kept their first estate the Apostle Iude implies verse 6. when he saith of the euill angels That they kept not their first estate thereby necessarily implying by opposition that the good Angels haue kept their first estate that is the blessed estate of excellency that God created them in Lastly that they are immediate and continuall attendants before God Daniel saw it in a vision Dan 7.10 The antient of dayes sate vpon a throne and who were his attendants the Angels Thousands thousands ministred vnto him and ten thousand times ten thousand stood before him So we see what the good Angels be Many other things might be said of them but I touch these onely which of necessity we must know for the vnderstanding of the Doctrine in hand The second particular is what this relation and Communion is that is betwixt good Angels and true Beleeuers Surely it is a neere relation and heauenly Communion they and we are fellow-seruants as worshipping and seruing one and the same God The Angell himselfe auoucheth it Reu. 19.10 I am thy fellow-seruant They and wee are brethren in the testimony of Iesus as the same Angel affirmeth in the words following They and wee are fellow-Citizens of the heauenly Ierusalem Heb. 12.22 Wee are their charge they are our guard and keepers They pitch their Tents round about vs for our safegard and protection Psal 34.7 They are our patterne we are their resemblance both for obedience whilest we liue here Math. 6.10 Thy will be done in earth as it is in heauen and likewise for glory hereafter Luk. 20.36 Other bonds there are whereby they are associated to vs and we to them but these are the neerest and chiefest and most remarkeable The third and last poynt is what those dangers are that may befall true beleeuers by the good Angels To this I answere two things First that the Apostle doth not say here directly that the good Angels of themselues may endanger Gods Children but he speakes it here by way of supposition as if he should say suppose that they should endanger Gods children yet they could neuer separate them from the loue of God And this is very obseruable in the whole tenour of the Apostles speech that all the dangers which he mentions are put downe by way of supposition but safety and the comforts against them are set downe positiuely and directly As if hee should say suppose that the good Angels should endanger vs yet certainely they should neuer separate vs from the loue of God But especially it is to be marked in this particular concerning the good Angels for this is meerely a supposall that the good Angels of themselues should hurt vs. But why then doth the Apostle mention any such matter here I answere for the further confirmation of true beleeuers in the assurance of Gods loue I will cleare this place by another place of the Apostle in the very like kinde Gal. 1.6 If an Angell from heauen preach any other Gospell c. Will any man conclude from hence that therefore an Angell from heauen may or can preach any other Gospell then Paul had preached No but the Apostle speaks it by way of supposall onely and supposalls doe not affirme any thing in being Yea but why doth the Apostle then here vse the name of an holy Angell in this case I answere he had good reason for it that he might confirme them the better in the truth which hee had taught namely that we must be so stedfastly setled in the faith of the Gospell of Christ that if an Angell from heauen should teach any other Doctrine which is a thing impossible yet if he should we must defie him and hold him accursed And so the Apostle in this place makes the estate of Gods children so sure and firme that if the good Angels should set themselues against them to separate them from the loue of God in Christ Iesus which is impossible but if they should yet they could not doe it Secondly I answere that howsoeuer they doe not of themselues
are Seraphims that is hot and fiery spirits burning not in fury but in zeale for the glory of the Lord of hoasts Now they know that God is wonderfully glorified in the saluation of his children and therfore they will not hinder that at any hand but zealously aduance it to the vttermost of their power Secondly their obedience to Gods will they know it is Gods will to giue his children a kingdome and will they crosse his will No they obey and doe his will Psal 103.20 they will neuer crosse it They know their fellow-Angels frustrated their estate by disobedience and will they frustrate theirs too Noe they will not Thirdly their dependance on Christ and their loue to him Ioh. 1.51 Hereafter you shall see heauen open and the Angells of God ascending and descending vpon that Sonne of man All their ministry is from God to vs as in Christ and they are vpheld by Christ or else they are as changeable as the euill Angells were by nature and they know that Christ hath redeemed vs with his pretious bloud and will they seeke to cast away the price of his bloud They know that Christ hath committed vs to God his Father and will they incense vs against God or God against vs Lastly their faithfulnesse to vs and their communion with vs they take notice of vs as their fellow-seruants and therefore they will not hurt vs hee is an euill seruant that will smite his fellow-seruants this is odious on earth how much more in heauen if euer the holy Angels should entertain any faithlesse or treacherous thought against vs their fellowes and brethren heauen they know would neuer endure them Reason 2 The second reason The Angels cannot doe it if they would this agrees more fitly with the words of the Apostle that they shall not be able to separate vs. There are two vnmoueable barres whereby they are vtterly disabled from hurting vs in estate of grace The first is the soueraign power ouer-ruling hand of God the second is the neernesse of our communion with Christ First the soueraigne power of God and his ouer-ruling hand both ouer them vs that hinders them they are Gods elect Angels and we are Gods elect children and therefore God by bis soueraigne power will neuer suffer them to seduce vs nor suffer vs to be seduced by them Gods election must stand good for euer Secondly the neerenesse of our vnion with Christ that is another bar to hinder them Christ tooke our nature vpon him not the Angels Heb. 2.16 and herein we are a degree aboue the Angels Now this assumption of our nature into the person of Christ and his participation with vs therein is so sanctified and effectually ratified by faith and by the spirit to euery true beleeuer that they are truely one with Christ himselfe and can the Angels hurt Christ or betray Christ or separate Christ from Gods loue then neither can they hurt vs nor betray vs nor separate vs from the loue of God in Christ The Vses are these First since it is so that the Vses 1 good Angels can neuer impeach the estate of Gods children therefore it shewes that whosoeuer they be that doe fall away from the estate of grace by the occasion of good Angels that certainly they were neuer true beleeuers such there were in the time of the Apostles Coloss 2.18 That vnder a colour of Religion and humblenesse of minde did worship Angels such as the Monkes and Fryars bee at this day but what saith the Apostle in the 19. verse They that teach such things hold not the head that is they hold not Christ as their head they are vtterly voyde of Christ and so liuing and dying in that sinne they are vtterly void of the state of grace and saluation This sets such a brand of reprobation on the Popish Church and Religion that they are neuer able to claw it off They hold many other grosse points which at least by consequence ouerthrow the foundation Christ Iesus But of this point the Apostle saith directly That they that hold it hold not the head Christ A man cannot be a worshipper of Angels and belong to Christ And doth not the Church of Rome greatly adore and worship Angels doe they not reuerence them and call vpon them It is their professed Doctrine and ordinary practise I would faine see how they would answere this they are cut off hereby from the head Christ I doubt not but many of them are the Elect of God but then either the Lord keepes them that they fall into this sinne or if they doe fall into it yet God giues them repentance for it before they die that lo they shall not fall by it for euer But let vs beware and take heede of this sinne in our selues and euermore let vs take heed of Popery that doth maintaine and teach this grosse errour Vses 2 Secondly this teacheth vs the vndoubted certainty of the saluation of Gods children That Gods children should euer be cast off from the estate of sauing grace It is a thing impossible there is an absolute impossibility in it nay there is more then an absolute impossbility in it for marke how the case stands It is impossible that euer the good Angels should goe about to bend their power against vs to cast vs out of the loue of God But if they should yet it were impossible they should do it so that for Gods children to be cast out of Gods loue It is a thing more impossible then that which is indeede absolutely impossible Oh blessed be God that hath setled and stablished vs in such an holy and happy estate so stedfastly Oh that all true beleeuers would lift vp themselues and know their owne happinesse Oh that they would confidently beleeue this heauenly truth touching the certainety of their saluation Oh that they would be perswaded as confidently to beleeue it as the Apostle affirmes it wee should doe so it is our failing that wee doe not so what base minded wretches are we that beleeue that God loues vs in Christ and yet wee perplexe our selues with feares and distrustfull thoughts of this nature or of that of this or that casualty as if they should seperate vs from God Our faith should lift vs vp as high as heauen yea aboue heauen yea aboue the Angels in heauen in the matter of our assurance Our faith should say as the Apostle doth here I am sure that the Angels in heauen can neuer be able to seperate me from the loue of God and therefore much lesse can any other Creature or casualty whatsoeuer can any creature doe more then the Angels in heauen can But if wee consider further that these Angels these mighty and powerfull Angels are not onely not against vs but for vs affectionately for vs wholly for vs alwayes for vs and that they bend all their power to keepe vs in the loue of God and to make good the worke of our saluation what a
shame should it be for vs still to lie slugging in the dumpes of our doubtings and vncertainties why should we not now take heart to our selues and lay fast hold on this assurance The third Vse teacheth vs the infinite and admirable Vses 3 power of sauing grace It is infinitely greater then all the powers that are to be found in the estate of nature Gods sauing grace is infinitely of more power to saue vs then all the powers in the world are to destroy vs Of all other creatures the Angels excell in strength and power Psal 103.20 Yet all the strength and power they haue shall neuer be able to crosse or hinder the power of grace for the saluation of the faithfull this is the sinewes of our assurance Some thinke it is an easie matter to be saued No it is the infinite and Almighty power of God that must shew forth it selfe in sauing vs else it is impossible for vs to be saued 1 Pet 1.5 Without this power of God it is impossible that wee should be kept there is not the least sinne forgiuen nor the least corruption subdued nor the least sparkle of grace wrought in our hearts nor the least temptation ouercome but by the almighty power of sauing grace On the other side some dismay themselues at their owne corruptions Sathans temptations and the defections of a godly life that they thinke it impossible to be saued here we must flie to the consideration of the infinite and almighty power of sauing grace and then we shall be satisfied And take heed though thou debase thy selfe debase not God It is impossible with thee but it is not impossible with God for then who can be saued All things are possible with God Matth. 19.25.26 It is our Sauiours Resolution in this very case teaching vs to rest wholly and onely vpon the power of God for saluation It is impossible with men that any should bee saued Yea but it is possible with God by the power of sauing grace 2 Cor. 12.9 My grace saith God to the Apostle is sufficient for thee Paul had no rest in himselfe before but the almighty and all-sufficient grace of God gaue him full content This is that which giues vs satisfaction and makes vs goe on cheerefully against all difficulties the all-sufficiency of sauing grace And therefore let vs labour to lift vp our hearts to a high and transcendent estimation of the almighty power of sauing grace which is the almighty power of God try and proue whether this be not a notable meanes of subduing and ouertopping all other powers in the world and so of bringing full assurance to our soules try it I say and see if it doe not proue so looke vnto the almighty power of God to the all-sufficiency of sauing grace this will carry vs comfortably through all dangers the want of this high estimation of the almighty power of sauing grace soundly taken to hart makes most of vs come so short of this assurance The last Vse teacheth vs how to carry our selues towards the good Angels that so they may not hurt Vses 4 vs but that we may comfortably enioy their helpe protection and furtherance in the way of our saluation this is a hard lesson to learne and to practise but yet worth our learning and much to be desired and practised by all those that would finde heauen vpon earth It is difficult I confesse but very comfortable for either we are too negligent or too diligent in this either we will not meddle at all with the nature office of Angels or else we will meddle too much with it If therefore we wil haue the helpe comfort protection of the good Angels wee must obserue these rules First keepe Gods good will How we are to carry our selues towards the good Angels that they may not hurt vs but doe vs good keepe God thy friend the best way to keepe the seruants to be thy friend is to keep their master to be thy friend so keepe God to be thy friend and that is the best way to keep his seruants the Angels to be thy friend All the promises of protection by the Angels are referred to such as are Gods Psal 34.7 The Angell of the Lord campeth about them that feare him And Psal 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy wayes Feare God and pray vnto him as Cornelius did Acts 10.2.4 and walke diligently in the duties of thy calling as the Shepheards did Luke 2.8.9.10 and then the Angels will comfort vs protect and keepe vs. The Angels loue vs for our heauenly Fathers sake if we be stubborne to him they will turne their loue from vs. The second Rule is this we must hold fast by Iesus Christ he is the common head both of them and vs Matth. 24.31 and 16.27 All the good they doe vs and all the seruice which they owe vs is for Christ his sake because we are in him if he fauour vs they will fauour vs if he frowne on vs they will frowne on vs too If euer we will enioy the comfortable ministery of the Angels let vs lay fast hold on Iesus Christ by faith so farre as we goe from him they goe from vs Let vs therefore lay fast hold on Iesus Christ by faith in his bloud by loue to his Maiesty by obeying the motions of his Spirit and by conforming our selues to his example and then the Angels are ready prest to doe vs their best seruice hold thou fast to Christ and they will be sure to hold thee fast Thirdly take notice of the Ministry of the Angels beleeue it and be not ignorant of it If thou hast beene ignorant of it yet now take notice of it and make vse of it We stand in need of the Ministery of the Angels wee know that we are tempted many wayes looke vpon the good Angels they will assist thee more then the bad can hurt thee Reuel 12.8 Michael and his Angels fought and the Dragon fought and his Angels Christ and his Angels and the Diuell and his Angels they fight for our poore soules But the Diuell and his Angels doe not preuaile but Christ and his Angels they doe preuaile and they are on our side to fight for vs. And therefore as the Prophet 2 Kings 6.16.17 prayed to the Lord to open his seruants eyes that hee might see that there was more with them then against them So let vs pray to God to open our eyes that we may see and take notice of the Ministery of the good Angels and of their protection and care ouer vs. Fourthly let vs imitate the good Angels in obedience Matth. 6.10 Let vs doe Gods will on earth as the Angels doe in heauen Psal 103.20.21 They are neuer out of Gods way they euer doe Gods will willingly and cheerefully the Diuell doth Gods will too but it is grudgingly and against his will The good Angels they worship God Hebr. 1.6
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
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