his lone It is the loue of God to his that gathers all true beleeuers together vnto Iesus Christ he being their Captaine and they his Souldiers to serue vnder his Colours Oh this is a sweet seruice to serue and to fight vnder the Colours and Banner of the loue of God in Iesus Christ Iohn 3.16 God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life God hath giuen vs his Sonne Iesus Christ that by faith wee might beleeue in him and haue Communion with him and hee that doth beleeue in him shall neuer perish but haue eternall life And whence is all this from his loue there is no bond to tye God to doe this for vs but onely his loue to vs God so loued the world c. Iohn 17.23 I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee That Christ is in vs and God in Christ and that all the faithfull haue a perfect Communion with God in Christ These are plaine Euidences to the eye of the world that God hath sent his Sonne to vs and that he hath loued vs in some measure as he loues Christ himselfe and that this loue was the cause why he did all this for vs So much for proofes of Scripture to confirme this point Secondly by Reasons The Reasons of the Doctrine are these First all Reason 1 the good that euer God doth to all or any of his creatures it is meerely of his owne loue and good will towards them therefore this Communion which God affords the faithfull to haue with him is much more from his loue That all the good that euer God doth to any of his creatures comes from his loue we may see Psal 145.16 Thou openest thy hand and fillest all things liuing of thy good pleasure then much more this Communion I say much more for the Reason ariseth vpon many aduantages First if all the good he doth to the other creatures comes from his loue much more the good hee doth to man must come from his loue Man being the choise and prime of the creatures Secondly if to men in generall of loue then much more to true beleeuers being the prime and choise of men in Gods estimation Thirdly if all the good God doth to true beleeuers comes from his loue then much more this blessed Communion which is the Prime and Choise and indeed the very Summe of all the good wee receiue from God so that the reason stands very strong Reason 2 The second Reason is drawne from the nature or kinde of this Communion What is that It is such a Communion as is betwixt the Father and the Child 2 Cor. 6.18 I will be your Father and you shall be my Sonnes and Daughters saith the Lord Almighty Now betwixt the Father and the Childe the case stands thus so long as the Father loues his Child so long he doth well by him and delights to do him good when his loue failes then the good he doth him failes too that which binds the Father to doe his Childe good is his loue towards him Now Isay 49.15 can a Mother forget her childe and not haue compassion on the Sonne of her wombe though shee should yet will not the Lord forget his Children The loue of a father to his child is changeable but Gods loue to his children is vnchangeable that bond may be broken and so all flies in sunder but this cannot be broken and therefore we cannot be sundred from God Againe it is such a Communion as is betwixt the head and the members Ephe. 4.15.16 and wee know that it is from a louing respect that the head carries to the members of the Body whereby the members receiue life and sense and motion from the head they are knit together in loue as in the 16. verse as that being the knitter of the members amongst themselues and to their head and therefore consequently of the head to the members as the Apostle makes the matter very cleare in that place Againe it is such a Communion as is betwixt the husband and the wife Hosea 2.19 and loue is all in all in that Communion First it brings them together then it knits them together and it holds them fast together to the death so it is betwixt God and vs looke into the booke of Canticles with a spirituall eye and there we shall see this Communion of the beleeuing soule with Christ compared to the Communion that is betwixt man and wife and we shall finde that there is neuer a stitch nor passage in it but is from loue Ephesians chap. 5. verse 25. Husbands loue your wiues as Christ loued his Church All that euer is done betwixt man and wife must be in loue and so it is betwixt CHRIST and his Church Reason 3 The third Reason there is no moouing cause in vs why the Lord should thus ioyne vs and tye vs vnto himselfe therefore it is of his meere loue there is no moouing cause on our part for what did or could the Lord see in vs whereby he might be induced to doe this for vs Is it our multitude that should moue God Oh no saith Moses Deut. 7.7.8 The Lord did not set his loue vpon you or chuse you because you were more in number then any people for you were the fewest of all people but because the Lord loued you c. What is it then our Beauty that should moue God to draw vs and bind vs in Communion with himselfe No we were in our blood when God set his loue vpon vs and entred into Couenant with vs Ezek. 16.7.8 What then was it our Righteousnesse No neither Titus 3.5 Not by the workes of Righteousnesse which we had done but according to his mercy he hath saued vs What was it because we loued him first No saith the Apostle 1 Iohn 4.10 Heerein is loue not that we loued him but that he loued vs and sent his Sonne c. No I will adde this further for the strengthening of this Reason that we are so farre from hauing any thing in vs of our selues to induce God to this to make vs one with his blessed Maiesty as that all that is in vs of our selues is vtterly against this Communion all of vs are sinners so farre are we off from hauing Righteousnes we were sometimes enemies to God so far are we from louing God we haue deserued to be ioyned in Communion with the Diuels in hell so farre off are we in our selues from deseruing to be ioyned with God Wee are vgly and deformed in our selues by our wickednesse so farre off are we from hauing any beauty whereby God should set his loue vpon vs We are running away from God as the lost child so farre off are we from drawing neere vnto God All these are
are equall but here God and man must be mediated betweene the parties are very vnequall and therefore here is a further matter to be pressed If the King be displeased with the subiect he that must mediate betwixt them and makes the peace must be such an one as the King loues that so dearely as that for his sake he can be content to forgiue loue the party that hath offended him in this case the loue shewed to the offender is granted in his loue to the Mediator So it is betwixt God vs we haue displeased him therefore Christ our Mediator he must be so dearely beloued of God that for his sake God wil be reconciled to vs so that the ground of all Gods loue to vs is in Christ Iesus Yea here is yet a further matter much more enforcing this Reason Here is such a mediation as the like is not found in the world againe The Mediator is in both the parties betwixt whom he mediates and both they are in him that is God in Christ and Christ in God Christ in the faithfull and the faithfull in him and therefore there can be no loue of God to vs but it must be grounded on Christ Lastly in respect of his absolute State in himselfe for what saith the Apostle All the treasures of the wisdome and knowledge of God are hid in Christ Col. 2.2.3 If all Gods Treasure be in him then the riches and treasure of Gods loue is in him too In him dwels the fulnesse of the Godhead bodily verse 9. If the fulnesse of the Godhead then the fulnesse of Gods loue dwels in him there is the ground seate and Residence of it And therefore the ground of all the loue that God beares to vs is in Christ Iesus Vse 1 The first Vse of this point for matter of Confutation of two popish Errours at once namely concerning the mediation of Saints and the merits of man Vnderstand this one point well that Christ Iesus is the ground of all Gods loue to vs and the multitude of mediators and mans merits will fall to the ground euen as Dagon did before the Arke Christ is the ground of Gods loue to vs What neede we any other mediators he onely brings vs into Gods loue and fauour and none else can doe it so for mans merits they cannot procure Gods loue Christ merits all at Gods hand If we can merit any thing it is either grace or glory and this wee cannot merit vnlesse wee can merit Gods loue and that wee cannot doe vnlesse we can merit Christ Iesus who is the infinite treasure of God for he is the seate of it and if we will say that we can merit Christ then wee may say that we can merit Gods loue else we can neuer do it and if we cannot merit Gods loue then we can neither merit grace nor glory I do not hereby dis-hearten men from good workes but from the pride of them Doe not thinke to merit any thing at the hands of God by them all our merit is in Christ for God loues vs onely in him The second vse serues to shew vs the wofull and Vse 2 miserable estate of those that are out of Christ First shewing the wofull estate of those that are out of Christ and the blessed and happy estate of those that are in Christ First the wofull and miserable estate of those that are out of Christ all that are without Christ that is that are not regarded of God in Christ they are in a fearefull taking God loues them not they may loue themselues and the world may loue and applaud them but God doth not loue them When these prophane wretches shall come to fawne on God in their priuate houses by reading praying singing of Psalmes c. What wil God say vnto them Away get you from me you are not in Christ I loue you not If they come to Gods House to heare the word to receiue the Sacraments to call vpon God with the Assembly or the like what will God say to them Get you hence you are not in Christ I loue you not But when they shall come before Gods iudgement seate and there make profession of their almes deuotion profession formality in Religion and the like what will God say to them Depart from mee yee accursed yee are not in Christ I loue you not In that day they shall feele and finde what it is to be destitute of Gods loue and to be out of Châ—ist for the euerlasting wrath and hatred and curse of God shall be shewed vpon them to the vttermost Ioh. 3.36 Hee that beleeues in the Sonne hath euerlasting life and on the contrary hee that obeyeth not the Sonne shall not see life but the wrath of God abideth on him They that doe not beleeue and obey Christ they are exposed to the wrath and hatred of God it shall be their portion for euer The Apostle Eph. 2.12 speakes of the Ephesians before their calling and saith that they were without hope and without God in the world Hee that hath not his part in Christ hath no part nor portion in God but onely as the Beasts or the Diuels haue the maintaining hand of God for life and maintenance yea but there is no sauing loue of God to them that are without Christ but they are exposed to the curse and wrath of God And let vs take hold vpon one particular in that place for the present occasion It is said there That they were strangers from the Couenant c. You come heereto receiue the Sacrament the Seale of Gods Couenant see therefore that ye haue faith in Christ and be in Christ and that you be reconciled to God in him else you are strangers from this Couenant you haue nothing to doe with this Seale it concernes you not therefore if you be without Christ get you hence you are but Dogges and Swine in Gods estimation these precious pâ—arlâ—s these holy things of God are not to be communicated vnto you ye haue no part in these things Secondly Secondly shewing the blessed estate of those that be in Christ truely this shewes the happy blessed estate of all true Beleeuers that are truely in Chrâ—st and that desire to be â—â—ke vnto him They haue a happy state they haue true right and title to that loue which God beares to his dearely beloued Sonne and to all the pledges and fruits of it If we be in Christ wee are intitled to the beginning of Gods loue his Election for in Christ we haue our Election Ephes 1.4 He hath chosen vs in him before the foundation of the world that we should be holy and without blame before him in loue Secondly in Christ we are intitled to the renewing of Gods loue to vs in our Redemption for in him we haue our Redemption Col. 1.14 In whom you haue redemption by his bloud c. Thirdly in Christ we are intitled to the application of his loue
it but a man may loose that which hee hath yea but this is eternall life and therefore cannot be lost for if it could be lost it were not euerlasting This appeares further by the nature of the phrase to haue life which is not to haue riches or goods or possessions but to haue life is to liue that life which a man hath as hee that hath naturall life liues that life and he that hath spirituall life liues a spirituall life and so hee that hath eternall life liues eternally so that his meaning is that true beleeuers begin now to liue that life that they shall liue for euer begun here in grace and continued for euer hereafter in glory if they that thus beleeue could fall away quite from God then they must dye for euer and it is not possible both to liue and to dye for euer therefore it is impossible that euer any such should fall quite away from God Iohn 10.27.28.29 My sheepe here my voice and I know them and they follow mee and I giue vnto them eternall life and they shall neuer perish neither shall any plucke them out of my hand Here our Sauiour speakes of his Sheepe not onely of Professours but of true Beleeuers Sheepe that haue true hearted soules to Christ their Shepheard for so they are described they heare his voice and follow him they deale thus with him But how deales he with them Hee giues them eternall life and if Christ giue it who shall take it away from them And he saith not I will but I doe giue it them euery true Beleeuer at the first Act of his conuersion hath eternall life he beginneth then to liue eternally and he shall neuer perish He may be hunted by Dogges and Wolues and Beares and Diuels but they shall neuer perish neither shall any pull them out of my hands He that seperates vs from God must tugge with Christ Iesus himselfe and be too hard for him too else they can neuer plucke vs out of his hand And is not this enough If it be not then looke what he saith in the 29. Verse My Father which gaue them me is greater then all and none is able to take them out of my fathers hands If any should question my power yet none will question my Fathers power if any were able to plucke them out of my hands yet none neither men nor Diuels are able to plucke them out of my Fathers hands he is greater then all and therefore the state of the faithfull is a sure state And marke how our Sauiour in that place changeth his words in the 28. Verse he saith none shall plucke them out of his hands and in the 29. Verse none can take them out of his Fathers hands they neither shall nor can So that the Doctrine is cleere that the hould that the faithfull haue in the loue of God through Iesus Christ is a sure hould and the estate of grace that they are in is an vndefeasible estate nothing can voide them nothing can depriue them of it The reasons are many there is no reason from man for this for there is nothing in nor of our selues but it is contrary and against this truth all the reasons must be fetcht from God 2 Cor. 1.21 It is God which establisheth vs with you in Christ Now looke vp to God and all is for this truth that wee cannot fall First his Loue is for vs and that is euerlasting Secondly his Power is for vs and that is almighty Thirdly his Grace is for vs and that is all sufficient Fourthly his Will is for vs and that is vnresistable Fifthly his Promise is for vs and that is vnchangeable and lastly Christ his prayer is for vs and that is vnfallible A threefold cord is not easily broken but here is a sixe-fold cord platted with Gods owne hand and euery one as strong as God himselfe binding vs fast to the loue of God in Christ and therfore this can neuer be broken First Gods Loue is for vs and that is euerlasting We must be in the loue of God or else this that is here spoken concernes vs not Now his loue is euerlasting Ier. 31.3 and therefore it cannot be remoued Iohn 13.1 Whom he loues once he loues for euer euen vnto the end he loueth them God cannot loue vs to day and hate vs to morrow as wee doe that loue a while and leaue at last farre be it from any of vs euer to imagine that God can loue any man as his deare Childe for a fit and a spurt and yet afterwards hate him as the Childe of the Diuell for euer but this God must doe if euer any true Beleeuer should be cast off or fall away but this God cannot doe because his loue is euerlasting and therefore no Childe of God can become a cast-away Secondly his Power is for vs and that is almighty Iohn 10.29 My Father is greater then all and none is able to take them out of my Fathers hands Gods greatnesse and his almightinesse lyes at pawne for it 1 Pet. 1.5 Wee are kept by the power of God through faith vnto saluation the originall signifies that we are kept by the Guard of Gods power by the strongest and surest and chiefest power that God hath as the Kings Guard is his strongest power hee hath about him And what is this for a time no for euer to saluation saith the Apostle to the full accomplishment of our saluation Thirdly Gods grace is for vs and that is all-sufficient 2 Cor. 12.9 My grace is sufficient for thee c. which is an effectuall sufficiency else it could haue beene no comfort to Paul for Paul was then in great distresse the messengers of Sathan these Principalities here spoken of were about his eares buffetting him he findes no power in himselfe to withstand and therefore he besought the Lord for this and God giues him this answere to satisfie and to pacifie him withall my grace is sufficient for thee though thou hast no power nor grace to stand against this fiery temptation yet be of good comfort my grace is and shall be sufficient for thee But you will say this was Pauls particular case but what is that to me or to another I answere it is true it was his particular case but yet so as it is exemplary and applicable to all true beleeuers for euer after so saith the Apostle himselfe 1 Tim. 1.14.16 For this cause was I receiued to mercy that Iesus Christ should first shew on me all long-suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life He receiued mercy that all the Children of God might lay hold vpon it as hee did in truth though not in the same measure Fourthly Gods will is for vs and that is vnresistable His will is for vs Luke 12.32 Feare not little flocke it is my Fathers will to giue you a Kingdome And if it be his will who shall gainesay it
true faith There was a time when Dauid said Psal 23.4 Though I should walke through the valley of the shadow of death I would feare none euill and there was a time when the same Dauid said Psal 31.22 that he was cast out of Gods sight here is a great difference betwixt Dauid in the strength of his faith and Davâ—d in the weakenesse of his faith And so it is with Gods Children there is a great difference of perswasion in one and the same Beleeuer at sundry times sometimes they sinne and that weakens their faith sometimes they are grieuously tempted and that weakens their faith sometâ—mes God withdrawes his spirit and that weakens their faith and sometimes they are negligent in the meanes that weakens their faith yet still in the true beleeuer there is faith true faith though a weake faith and when he is in such weakenesse he grieues and mournes and goes to God by prayer and by all means striues against it So we see that Gods Children may and ought to haue this confident perswasion Proofes Now wee come to the Proofes of the Doctrine Heb. 10.22 Let vs draw neere with a true heart in assurance of faith The Apostle stirres vp himselfe and all true Beleeuers to draw neere to God in prayer and other holy exercises and when they doe draw neere he inioynes them to bring these two speciall graces with them to mannage these duties withall First a true heart take heed we come not as Hypocrites with their lips onely but with a true heart Secondly with full assurance with full confidence and repose and resting on the mercy and promises of God The manner of the phrase is effectuall the word signifies in the originall full saile and it is a speech borrowed from a Ship at Sea that is vnder Sayle and hath Winde and Tide and all her Sailes spread that goes a long snugge in her course towards her Port with full sayle so should all true Beleeuers when they come to God and draw neere to him in prayer hearing the word or receiuing the Sacraments we must hoist vp all the Sayles of our Faith that we may be carryed along in the performance thereof in the strength and power of Gods Spirit as with winde and tyde and with full assurance as with full Saile euermore resting vpon the promises and mercies of God in Iesus Christ and being confidently perswaded of the loue of God to vs in him and this the Apostle exhorts to in this place and therefore all Gods Children may ought to attaine to it 1 Iohn 3.2 We are now the Sonnes of God but yet it is not manifest what wee shall hee and wee know that when he shall be made manifest we shall be like him for wee shall see him as hee is The persons there spoken of are true beleeuers their present state is a blessed estate for they are the Sonnes of God Yea but what is their future estate who knowes what shal become of them hereafter The world knowes it not it doth not appeare to them what we shall be haply they thinke that we may fall away from grace and loose our adoption and be seperate from God yea but saith the Apostle We know better then so we know that when he shall appeare we shall be made like vnto him we know not onely our present estate but our future too we know we are now in a happy estate in the state of saluation for we are the Sons of God and though it appeare not to the world what we shall be yet we know are confidently perswaded that as we are in the state of saluation now so we shall continue firme in it we shall so liue and so dye and so rise againe at the last day this we know it is as sure as if it were done already When hee appeares we shall be like vnto him 1 Iohn 5.10.11 Hee that beleeueth in that Sonne of God hath the witnesse in himselfe c. What is this sauing truth which God doth witnesse and which euery beleeuer must be perswaded of It is this That God hath giuen vnto vs eternall life in his Sonne Iesus Christ which is the same in substance with that in the Doctrine that wee shall stand fast in the state of Gods loue to eternall life And what perswasion haue the children of God concerning this truth A true and sound perswasion such as he hath good warrant for in himselfe and in his owne heart He hath the witnesse of it in himselfe But what witnesse is this It may faile No it is not the witnesse of man but of God himselfe as verse 9.10 so that it is the witnesse of God in our hearts and therefore cannot deceiue vs See then if it be not a confident perswasion If we haue it not saith the Apostle we make God a lyar Rom. 4.21 being fully assured that he that had promised was able to doe it Here Abrahams faith is set before vs as a patterne for all true beleeuers and the strength of his faith is commended vnto vs by these two particulars each directly touching the point in hand one in the 20. verse that he was strong in faith doubted not if he was so perswaded as he doubted not it was a confident perswasion the other in the 21. verse that hee was fully assured that God which had promised was able to doe it there was the height of a confident perswasion this was Abrahams faith and that faith which he was iustified by verse 22. And lest any man should It was Abrahams faith indeed but that is too high a strain for vs to aime at No saith the Apostle in the 23. and 24. verses It is not written for him onely but for vs also where the Apostle imposeth the same dutie on vs that we also ought to bee strong in faith and not doubt of the promises of God but be fully assured that they shall be performed and made good vnto vs and this is to walke in the steps of the faith of our Father Abraham verse 12. And those are good children that follow so good a Father The Reasons of the point are these First the giuing the receiuing of the Spirit begets this perswasion Secondly the voyce of the Spirit in vs confirmes it Thirdly the nature of faith requires it Fourthly the fruits of the Spirit and of faith approue it Lastly the truth of Gods promises ratifie it and establish it First the giuing and receiuing of the Spirit begets Reason 1 this perswasion for in our conuersion to God marke these things well blessed is hee that heares and hath his part in them I say in our true Conuersion to God there is the Spirit giuen and receiued God giues his Spirit Man receiues it in the Act of Conuersion GOD neuer conuerts any man but he giues him his Spirit neither is there any man euer conuerted but he receiues the Spirit and this giuing and receiuing of the Spirit begets
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
preseruing and deliuering vs. When we haue beene in affliction many yeares yet are not consumed this will make vs praise and glorifie God 2 Cor. 1.8.9 We were pressed saith the Apostle out of measure passing strength yea we receiued the sentence of death in our selues because we should not trust in our selues but in God that raiseth the dead and therefore God suffers vs to be thus afflicted that so his goodnesse might be magnified in raising vs from these afflictions Vse 1 The first Vse is for matter of reproofe and that both of those that are without as also of those that are within of carnall men and of professors First it is for reproofe of carnall men and first of some that reproach our Christian state and profession and brand it with the marke of ease and idlenesse To rest vpon the Sabboth and to goe to Church and to sit still and heare the Word and receiue the Sacraments and to say ouer now and then a few prayers this is an easie life say they and an idle profession First I answere to the person Thou prophane worldling that saist thus let mee tell thee If the Christian life be so easie as thou saist it is the more shame for thee that wilt not leade this life it is the onely way to heauen and if it be so easie as thou wouldst make it to be what a horrible shame yea what a foolishnesse is it for thee that thou wilt take a great deale more paines to goe to hell then thou mightest take and goe to heauen I speake this to thee in thine owne language that wilt make it to be so easie But secondly I answere to the matter and I say that a Christian life rightly managed is a most hard laborious life subiect to all reproches crosses trials losses persecutions wounds of conscience breakings of the heart fightings spoylings subiect to the malice of men to the rage of the Diuell subiect to killings of all sorts and that which is most tedious irkesome of all other subiect to a continuall combate betwixt the flesh and the Spirit in our own bosomes these all other dangers and tryals a Christian life and state is subiect vnto I say a Christian life is subiect to all these but not so as to be ouercome by them but as alwayes exercised with them so as we must wrastle and struggle with them all the dayes of our liues that vpon the very hazard of our soules if this bee an easie life there is none hard vnder the Sunne It is true it is an easie and comfortable life in a spirituall sence but a carnall man cannot reach vnto this Custome in afflictions makes it easie the promises of God makes it easie the fellowship of Christ in our afflictions makes it easie the consolations of the Spirit and the hope of the reward of glory these things make a Christian life easie and comfortable to vs in regard of the inward man the regenerate part delights in nothing more then in mortifying and crucifying this body or sinne which is notably effected by these afflictions Hence it is that it is easie and comfortable to the spirituall man because hee findes his Aduersary the flesh weaker then it was that beginnes to die For our corruptions are killed by afflictions being sanctified to the hearts of Gods children yet still I maintaine it against this scandall that a Christian life rightly managed in it selfe in regard of the outward state of it in this world is most hard and laborious Secondly it is for reproofe of others that are without that iudge hardly of Gods children because of their afflictions If they see a Professor much afflicted and troubled either outwardly or inwardly or both they are ready to passe hard censures on them Surely say they whatsoeuer these men pretend to be yet they are but grosse hypocrites and notorious sinners thus they adde affliction to the afflicted God afflicts vs with his heauy chastisements and the world afflicts vs more with their bitter and heauy censures but if this Doctrine be true as it is that all Gods children are subiect to all afflictions then surely wee haue more reason to iudge more fauourably of them that are afflicted most then of them that are afflicted least Iob was thus censured by his friends but it was their errour as God himselfe shewes Iob Iob 42.7 And so was Dauid by his enemies but it was their malice Psal 41.8 A mischiefe is light vpon him say they and he that lyeth shall no more rise Thus did the Barbarians censure of Paul because of the Viper that hung on his hand that he was a murtherer Act 28.4 but this was their sauagenesse Dauid himselfe confesseth that he was neere vnto this point to condemne the generation of the Righteous because of their afflictions but he confesseth it was his folly and his ignorance Psal 73.12 to the 22. and that hee was as a beast herein And surely to condemne the generation of the Righteous for their afflictions is a foolish and an ignorant and beastly censure I say beastly as hee saith because as a beast is lead onely by present sence and not by vnderstanding so these vncharitable censurers are carried away onely with the present sence of our afflictions not vnderstanding nor considering that all kindes of afflâ—ctions and tryals are the portion of Gods children here in this life 1 Thess 3.3.4 The Apostle is very carefull to preuent the slander of the Crosse It is not to be denyed but that Gods children are sinners but yet they are not notorious sinners or if they be in some particular kinde if thou know it then certainely thou maist be bold to suspect that such Iudgements were for such sinnes but if thou know not their sinne pronounce not of their estate this supposing though it be in thought is sinne Luke 13.2.3 c. Secondly this serues for reproofe of those that are within of nice and dainty professors they will heare the Word and pray and beleeue and do many good things and delight in the seruice of God but when they must come to endure as Christians many and heauy temptations and tryals they are at a stand this is harsh hard to them they cannot endure it some of them are ready to fall away others grudge murmure at their hard portion But shall we thinke to receiue good at Gods hand and not euill It was the words of a wise man in his sore affliction to a wicked woman that neuer knew what affliction meant and shall any of vs thinke to receiue the comforts sweet of Christianity not endure the crosses sower of it The hard-harted Iewes would haue beleeued in Christ if they could haue separated him from the crosse Come down from the Crosse say they and we will beleeue in thee But thou that art a professed Christian must learne to embrace Christ with the Crosse thou must as willingly embrace all afflictions that
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
many respects I haue beene mooued to Dedicate to you Mr. Doctor and to you the rest of my louing friends for three reasons First because I conceiue that it doth more properly belong vnto you then to any other for to whom should it belong if not to you Mr. Doctor who succeed the Author of it in his pastorall charge whereby you may see how with what kinde of nourishment he fed his now your people And to what people doth it more properly belong then to you my louing friends for whom it was first conceiued studyed penned and preached Secondly that I might manifest my intire loue and hearty wel-wishing to you all amongst whom I haue exercised my Ministery for the space of nine yeares last past and still doe by the mercy of God Thirdly that I might bee a meanes of further knitting and continuing you in vnfained loue one towards another by ioyning you together in this Dedication of this worke whom God hath by his speciall prouidence ioyned together in that neere band of relation of Pastor and people That this may be and that you and all others to whom this Treatise shall come may gaine as much spirituall good as the Author in studying penning and preaching and I in publishing desire I doe and will pray to him that is the God of loue and the giuer of all good things and that through him who is the Sonne of his loue and the meanes and way of all good things to vs euen the Lord Iesus In whom I am yours in the seruice of the Lord William Holbrooke To the Christian Reader VNderstand Christian Reader that these following Sermons were giuen by the Author as they were written by his owne hand to his louing friend Mr. Edward Misselden Merchant who most Christianly and willingly vpon the first motion deliuered them vnto me and condiscended to the publishing of them knowing that bonum quo communius eo melius a good thing the more common it is the better it is for which thou art much beholding to him for by this meanes thou hast these Sermons as they were penned and preached by the Author without addition or detraction Reade and meditate throughly vpon them thou shalt not I assure thee repent thee of thy labour for thou shalt finde therein much deepe and necessary heauenly doctrine and through Gods blessing be furnished with armour of proofe against all dangers and troubles whatsoeuer that are vpon thee or may befall thee in this life Be thankefull to God for this and all meanes of thy spirituall good which he affordeth thee and forget not to pray for him who forgetteth not to pray for thee and the whole Church of God and who will euer bee thine in the seruice of the Lord William Holbrooke SAINT PAVLS TRIVMPHES OR The SAINTS Coniunction with GOD and support in TROVBLES In the 116. Psalme verse 10. the Prophet Dauid speakes thus of himselfe I beleeued and therefore did I speake In imitation of the practise of the Prophet the Apostle Paul 2 Cor. 4.13 takes vp the very same speech We also beleeue saith hee and therefore wee speake And in imitation of that practise both of the Prophet and of the Apostle I am now come here to speake as God shall enable me that which God hath enabled me to beleeue I beleeue that which I speake and I speake that which I beleeue and because I beleeue it therefore I speake it And what is that which I beleeue and speake Euen the very same matter and words which the Apostle Paul beleeued and spake in the depth of his Afflictions THE FIRST SERMON ROMANS Chap. 8. Vers 38.39 For I am perswaded or I am sure that neither Death nor life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. FOr I am perswaded or I am sure c. It being the ordinary portion of all Gods children to suffer many afflictions in this life It was therefore the ordinary practise of the Apostles to minister comfort and consolation to all Gods children against all their sufferings Thus the Apostle here in this place to comfort himselfe and the faithfull against all afflictions propounds two considerations First what the afflictions are that may befall Gods children Secondly what harme they can doe them And this he doth from the 35. verse First what the afflictions are that Gods children are subiect to in this life and they are of all sorts sore and heauy Tribulation Distresse Persecution Famine Nakednesse Perill Sword c. Secondly what harme can they doe to Gods children He doth not exempt vs from any bodily dangers for therein wee are as other men but they cannot endanger our spirituall estate to depriue vs of that they cannot seperate vs from the loue of God which is in Christ Iesus our Lord for so the question intends verse 35. Who shall seperate vs from the loue of Christ shal Tribulation or Distresse As who should say nothing can No they are so farre from doing vs harme in our spirituall estate as that contrariwise we are much the better for them in that kinde In all these things wee are conquerors and more then conquerors through him that loued vs verse 37. And hereupon the Apostle growes to a peremptory resolution and determines the matter clearely both on his owne part and on the part of all the faithfull That neither life nor death nor Angels nor Principalities c. shall euer seperate vs from the loue of God which is in Christ Iesus our Lord verse 38.39 The parts of this Scripture are two First the Apostles resolution that neither life nor death c. shall euer seperate him from the loue of God Secondly his protestation of this his resolution I am perswaded or I am sure of it First the Apostles resolution that nothing shall seperate him c. The substance and effect whereof is this that true beleeuers can neuer fall away vtterly from grace which he expresseth in these termes that nothing can seperate vs c. So long as God loues vs we can neuer vtterly fall away from grace But God loues vs alwayes nothing can seperate vs from his loue Therefore we can neuer vtterly fall away from grace And that he might not seeme to speake vnaduisedly or rashly he knowes not what therefore he casts vp his reckoning before-hand as the wise King doth before he vndertakes War Luke 14.31 So doth the Apostle foresee and set before his eies all the causes dangers of falling away that may be thought of then heartens himselfe against them all against death against life against Angels c. and against all commers neuer shall any thing seperate vs from the loue of God neither death nor life saith the Apostle What danger soeuer befals vs it befals vs either in our life or in our death but
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
we will not feare The Lord of hosts is with vs the God of Iacob is our refuge Psal 46.1.2.3 So it may comfort vs against all Sathans temptations the fiercest greatest and fearefullest that Sathan can assault vs withall Christ is our Lord and Master and can a Lord or Master see a faithfull Seruant of his wronged and oppressed by his enemy and not stretch forth his hand to helpe and rescue him If men will yet our Lord Christ will not nor cannot but the more fiercely wee are assaulted by our enemies the more ready will hee be to helpe vs. Therefore in the depth of temptation retire thy selfe to this sure Hold to Christ as to thy Lord and say vnto him Oh my Lord seest thou how I am oppressed with thy enemy and my enemy Wilt thou see me trodden vnder feete Vp Lord I pray thee fight for me suffer not my soule to be a prey to such a cursed enemy And surely if thou doest thus the Lord will be very ready to heare thee the God of peace will tread Satan vnder thy feet shortly Lastly it may comfort vs against death it selfe whosoeuer thou art that hast serued the Lord Christ in truth in thy life thou maist boldly put thy selfe vpon him as thy Lord at thy death hee whom thou hast serued all thy life will surely comfort thee at thy death and in death and after death therefore be not discouraged at death it is terrible and fearefull to Nature but let vs arme our selues for it before hand let vs before hand goe to Christ and let him be our Lord and then we may say to our soules at our death Oh my soule thou hast serued the Lord Iesus Christ thus many yeares be not now afraid to goe to thy Lord and master home to his owne house and we may turne to the Lord and say Oh my Lord thou hast beene my protector many yeares now Lord helpe me for now I stand in more neede of thy helpe then euer I did before Lord receiue my soule now into thy mercifull hands and if thou doest thus assure thy selfe thou shalt not be more ready to commend thy soule to him then he will be ready to receiue it into his hands The third Vse is for matter of dutie teaching vs Vse 3 that seeing Christ is our Lord we must cary our selues to him as to our Lord in all dutie as good and faithfull seruants he that doth so is the right seruant of Iesus Christ the true and sound Christian The duties we are to performe to him are many we will reduce them to these two heads Doing and Suffering In both these we must conforme our selues to Christ as to our Lord. In doing First if Christ bee our Lord we must beleeue in him trust in him and rest vpon him Isa 26.4 Trust in the Lord for euer for in the Lord God is strength for euermore and therfore let vs be confident in him rowle our selues vpon him and know whom it is that wee haue trusted and hazzarded our soule vpon him Let vs trust in the Lord when we see nothing in the world but desolation he is a Lord and therefore can doe for vs what he will and he is our Lord and therefore he will doe for vs what he can And if he can do for vs what he will by his absolute power and will doe for vs what he can of his meere grace and goodnesse why should wee not beleeue in him and rest vpon him both in life and death Secondly if he be our Lord then wee must reuerence him as our Lord. Mal. 1.6 If I be a Lord where is my feare Psal 2.11.12 Serue the Lord in feare and reioyce in him with trembling Kisse the Sonne c. Let vs therefore reuerence him in his Nature Person Word Ordinances in our hearts liues and all our courses Let this feare be alwayes before our eyes that wee may neuer sinne against him It is a fault to be taxed in many Christians that they come to the Word and to the Sacraments with little reuerence to God none at all to man God will be honoured with an orderly zeale Thirdly if Christ be our Lord then wee must loue him as our Lord. Deut. 6.5 Thou shalt loue the Lord thy God with all thy heart and with all thy soule Our loue must be such to him as his loue was to vs that is not colde or little but maruellous great so that he shed his bloud for vs. Hath our Lord loued vs thus dearely to lay downe his life for vs then let vs loue him as dearely let vs lay downe our liues if we be called to it for him Fourthly if Christ be our Lord we must imitate him Iohn 13.13.14 Yee call me Lord and Master and yee say well for so I am if I then your Lord and master haue washed your feete yee ought also to wash one anothers feete and verse 15. For I haue giuen you an ensample c. Thus we should imitate Christ in loue and humilitie and other graces wee are much wanting in these Duties now in these dayes but if Christ be our Lord wee must shew our loue and humility as Christ did thinke scorne of nothing that is to be done for the Children of God Euery seruant will follow his Lord if it be but in an ill fashion then let vs imitate Christ in his graces and conforme our selues to his fashions Fiftly if Christ be our Lord wee must serue and obey him as our Lord wee must doe what hee commands and nothing else and we must doe it as hee commands it to be done and we must leaue vndone that he forbids We must not be seruants to men wee must serue other Lords as vnder our Lord Christ and in his name much lesse must wee serue our owne lusts or the world Christ is our Lord and wee will serue him and not the world nor our owne sinfull lusts Secondly in our sufferings we must conforme our selues to Christ Let vs know for certaine that wee must looke for affliction The seruant is not aboue his master Matth. 10.24 It is the nicenesse of many Christians that their finger must not ake they must not endure one temptation they would fain flie from afflictions but we must looke for them Did Christ goe from the Crosse to heauen and shall not wee goe the same way we must take vp our Crosse and follow him Secondly as we must looke for them so we must carry our selues with patience as he did in them who when he was reuiled reuiled not againe when he suffered he threatned not c. 1 Pet. 2.23 Leauing vs an example saith the Apostle that wee should follow his steps verse 21. And therefore let vs labour to be patient in the least affliction for hee is thy Lord that puts thee to it And let them be our owne afflictions and then we shall the better beare greater afflictions Christs afflictions Christ ware a Crowne of
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
sinne therefore resolue deliberately rather to be drawne in pieces then to be drawne to sinne againe Fourthly wee must make our resolutions in confidence of Gods promises and empty our selues of all power to doe any thing as of our selues Lastly wee must goe to God by prayer for his Spirit that he may frame thy resolutions within thee Say Lord thou hast giuen mee these good resolutions let thy Spirit worke and confirme them in my heart and then they shall stand sure and if we can preuaile with God by prayer to frame these resolutions in our hearts they shall be sure to stand Thirdly that we may be established in grace and perseuere therein wee must daily rippe vp our hearts and our reines before God wee must discouer our sinnes and corruptions and infirmities and wants to God Psal 16.8 I haue set the Lord euer before me because he is at my right hand I shall neuer be moued The way to keepe vs from falling is to walke openly and nakedly before the Lord without dissembling reseruations circumloquutions neuer bee either afraid or ashamed to tell GOD what thou wantest for so much as thou failest in making thy selfe throughly knowne to GOD so much thou euer giuest thy selfe to fall away from grace Fourthly to preserue vs from falling from grace we must watch continually ouer our owne hearts that we doe not fall Matth. 26.41 Our Sauiour prescribes it of purpose as a preseruation from falling Thy heart is deceitfull aboue all things watch thy heart therefore at euery turne lest it fall away But alasse what will our watchfulnesse doe Yes it is very effectuall when it is ioyned with prayer Watch to keepe thy selfe and pray to God to keepe thee and thou shalt be well kept Bring God vnto thy watch by thy prayer and then though thou be heauy and sleepy yet hee neuer slumbers nor sleepes he will surely keepe thee Fiftly if thou beest fallen rise vp againe without delay sleepe not till thou recouer thy selfe Reu. 2.5 Remember from whence thou art fallen and repent Hast thou sinned oh what hast thou done Get thee to God humble thy selfe before him confesse and bewaile thy sinnes with a broken heart take hold on the promise of grace in Christ renew thy vow and promise to God and see thou performe it to be more careful for euer after and this do speedily It is a great aduantage that sinne gets of vs by resting in vs like a sore that is let alone it festers and is harder to be cured Sixtly if we will hold out in the estate of grace we must labour to be constant in all duties of Relâ—gion in hearing the Word meditating conferring practising it in receiuing the Sacraments in companying with the godly and this we must do not in formality and for fashion or custome that is the very moath that eates out the life of all godlines when we think if the duty be done all is well no matter how but this makes a foule bracke in the estate of grace but let vs not do these things for custome or formality sake but let vs see that the life and power of godlinesse be in vs in the performance of them Lastly let vs be sure we be alwaies going forward for surely our not going forward is some degree or beginning of going backward Phil. 3.13 We must forget those things which are behinde and reach forward to those things which are before Labour to weaken thy sinnes and to strengthen thy graces and to be more frequent in good duties and so shall we goe forwards and not fall away And now we come to the Lords Supper let vs not be content to receiue it in the Elements but let vs see that the life and power of it be in our hearts and then they shall be a powerfull meanes to keepe and helpe forward the beleeuing Soule in the state of grace Here the promise of God is sealed vnto vs for the forgiuenesse of our sinnes and here we binde our selues to God for new obedience and here we eate Christs flesh and drinke his bloud after a spirituall manner and so shall neuer dye saith our Sauiour but liue for euer And so this Sacrament is a powerfull meanes to confirme vs in this Doctrine that the hould that the faithfull haue in the loue of God through Iesus Christ is a sure hould c. FINIS THE SIXTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded that neither Death nor life c. AS God hath beene pleased to giue strength and opportunity we haue proceeded in the handling of this Scripture to these fiue points the first is contained in the Text by way of Intimation namely that there is a neere Communion betwixt God and all the faithfull in Iesus Christ intended in the word seperation Secondly we haue spoken of the Bond of this Communion which is the loue of God Thirdly we haue shewed both the ground of this Communion and of the Bond of it and that is Iesus Christ Fourthly we haue shewed the neere reference that is betwixt Christ and the faithfull hee is our Lord and we are his Subiects and Seruants Fiftly we haue shewed the safety of all the faithfull in the midst of all dangers which the Apostle auoucheth here That neither death nor life c. shall seperate vs from the loue of God the Children of God are and shall be in the loue of God let their enemies doe what they can Now we come to speake of the sixt point and that is the confident perswasion which the Apostle hath concerning this heauenly truth I am sure hee is sure of it First I will propound the Doctrine in that the Apostle saith I am perswaded or I am sure that all the faithfull shall continue in the loue of God without seperation the obseruation is this Doctrine Gods Children all true Beleeuers may and ought to haue a confident perswasion in themselues of their owne certainty and continuance in the state of grace and saluation for howsoeuer the perswasion here spoken of is a personall and a particular perswasion of Paul I am perswaded yet the matter which he is peswaded of is generall to all beleeuers I am perswaded saith he that nothing shall seperate vs and therefore the estate of all true beleeuers being in it selfe as firme and sure as Pauls was then their assurance must be in some measure answerable to his To set the Doctrine right that we may receiue it in the truth of the Apostles intendment and apply it to our selues rightly against despaire and yet without presumption Doctrine cleared for such exceptions as seeme to lye in the Text. we are first to cleare it of some exceptions and then to bound it within certaine bounds or limmits First of the exceptions I doe not meane such exceptions as are made against the Doctrine it selfe for of them we shall speake in the vses but of such as are made against this Scripture
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
sweet thing for thee to be ranged with Christ and with thy brethren the children of God Is it not a comfort to thee to dye with thy Captaine Christ with thy fellow-Soldiers the children of God Dauid Iob Paul and others therefore when thou saist thy case is worse then any others thou speakest thou knowest not what thou knowest what thy selfe feelest but not what another man feeles thine are greater happily then thy brothers to day happily to morrow his will be greater then thine a little affliction may be greater to him then a greater to thee hee that hath least hath as much for his strength as thou hast for thine Thou must suffer afflictions therefore take vp thine owne Crosse suffer thine owne afflictions beare thine own burthen that is thy thou art appointed and called vnto The Lord hath appointed them to vs 1 Tim. 3. and therefore we must willingly beare them in obedience to Gods ordinance in our fellowship with Christ and all the rest of Gods Children and then God that hath brought vs into the tryals will surely bring vs through them all with comfort safety and deliuerance euen vnto a Crowne of life Iam. 1.12 Blessed is the man that indureth temptations for when he is tryed hee shall receiue the Crowne of life But see thou be the Childe of God for afflictions are common to all but the comfort and benefit of them is proper to Beleeuers onely Dost thou suffer as a Christian then reioyce in it for then blessed and happy are we 1 Pet. 4.13 to the 16. Verse if we suffer for Christs sake for righteteousnesse sake for a godly life for obedience to God in crucifying the flesh then blessed are we if we thus indure temptations for after we are thus tryed we shall receiue this Crowne of life FINIS THE EIGHT SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither Death nor life nor Angels nor Principalities c. THe seauenth and last head that we reduced this Scripture vnto was the comfort and support that the Apostle hath in the loue of God through Iesus Christ against all feares and terrours whatsoeuer Wherein I obserued two things First the dangers of Gods children Secondly the comfort whereby they are sustayned in them Of both these I propounded to speake first in generall and then in perticular I began with the dangers in generall and shewed That the dangers which Gods children are subiect vnto are not onely such as they are subiect to with the rest of the world but also such as they alone are subiect vnto as persecution for Christs sake c. Now in the next place wee are to speake in generall of the comfort which Gods children are supported withall against all dangers and that is the true and holy assurance which they haue of the loue of God to them in Christ Iesus Now this comfort the Apostle doth extend and stretch out here vpon a double straine first by way of supposition secondly by way of insultation and triumph First by way of supposition for so his speech is to be taken as if he should say suppose or put the case that death or life or Angels c. should set themselues against vs to ouerthrow vs yet in the strength of my assurance which I haue of the loue of God in Christ Iesus I am comforted supported against them all Secondly the Apostle speaks by way of insultation or triumph for that the Apostle so intends it appeares partly by his manner of speech in the 35. Verse Who shall seperate vs as if he spake these things sleighting them and insulting ouer them and more plainely in the 37. Vers in all these things wee are more then Conquerours c. and thence be infers his protestation for I am sure that neither death nor life c. so that he speakes these words as a Conquerour by way of Triumph so that this comfort which he hath in this assurance is not a weake comfort but a marueilous strong comfort such a comfort that in the strength thereof hee may and doth insult and triumph ouer all dangers whatsoeuer These circumstances considered the Doctrine ariseth naturally thus namely Let vs propound to our selues what dangers soeuer may befall vs Doctrine yet notwithstanding the true and holy assurance that we haue of the loue of God towards vs in Christ Iesus shall be able to comfort and support our hearts against them all euen to a holy insultation and triumph ouer them There are two Questions to be considered of in the practise of the Apostle and so in this Doctrine The first question is Whether it be lawfull or fit for Gods Children to propound feares and dangers to themselues in their owne meditations Secondly how it can stand with distressed Beleeuers that they should triumph insult ouer their afflictions For the first question some will say haue we not sensible feares dangers enough vpon vs daily euen as much as we can stand vnder shal we increase our burthen propound more and greater feares and dangers to our selues I answere yes they may do it they ought to doe it it is no increasing but a lightning of our burthen If a man haue a grim and sterne aduersary to fight withall is it not wisedome for that man first to take a view of that aduersary to looke him in the face to see how he can brooke him before he vndertake to fight with him Oh beloued Gods children haue many grim sterne enemies to fight withal Persecution is a grim sterne aduersary and all that will liue godly in Christ Iesus must suffer persecution Temptation is a grim and sterne enemy Gods children must be tried with many hideous feareful temptations Death is a grim sterne enemy we must passe through the terrors and sorrowes bars of death to the ioyes of life Hell is a grim stern enemy we must make account to touch at the gates of hell when we saile to heauen The Diuel is a grim stern aduersary Gods children must fight with Diuels If wee will be the good Souldiers of Iesus Christ we must wrestle fight not with flesh bloud only but against principalities powers euen against the Diuel himselfe And therfore hauing so many so grim sterne enemies that we must fight against haue we not iust cause then to propound such things to our selues in our meditations to see how we can brook them to hearten our selues against the feare euill of them Yet herein we must obserue two cautions wee must not propound to our selues vaine and friuolous matters without reason or ground that were to fight with our owne shadow but serious thoughts and grounded meditations of true dangers such as may or will befall vs more or lesse first or last Secondly we must not propound to our selues any thoughts of sinne for sin is a defiler and the least thought or
can possibly haue in life or in death This therefore is for reproofe of many Professors that will pretend to haue faith but they care not for this assurance of faith if God giue it well and good if not they will not labour for it they thinke they haue faith enough to saue their owne soules There are diuers causes of this sinne Seauen causes why men labour not for assurance that men will not labour for this assurance of faith First some account it altogether needlesse therefore they looke not after it Will not ordinary assurance say they serue the turne Is it needlesse This is strange Can any man be too sure of his owne saluation Can we be more sure then needs of eternall life It cannot be Vsually such persons as these either liuing or dying finde the want of it and rue it to their great discomfort I haue seene the woefull experience of that which I speake and I haue obserued the righteous Iudgement of God vpon them Time will come when we shall haue more neede of it then we are aware Secondly others pretend modesty they say they dare not be so bold as to determine resolutely vpon their saluation It is Gods secret and they may not search into it I answere It is a secret indeed but yet such a secret as God reueales ordinarily to the humble and to his familiars God will say to his soule I am thy saluation and therefore this is a simple and a sinfull modesty not to be so bold as to seeke and accept that that God offers vs and bids vs seeke and take and which if we seeke we are sure to find and therefore this is a cursed modesty to say what shall I be so bold as to search into this This is somewhat like the vnprofitable seruant that hid his talent and said he was afraid to vse it Matth 25.24.25 But see what followes This wicked and sloathfull seruant must be cast into vtter darkenesse where shall bee weeping and gnashing of teeth verse 26. to 30. Thirdly others are lazy and lumpish and sluggish and loue their owne ease and therfore they will not quicken themselues to get this assurance What dost thou loue thine owne outward ease more then the greatest inward comfort of thy soule A grieuous sinne that a mans owne ease should keepe him from heauen Heauen was neuer made for any such sluggards to be receiued into it And therefore if thou doest not quicken vp thy selfe and doe thy best endeauour to looke and to labour for this assurance thou shalt be cast into Hell We see as before what became of that sloathfull seruant that would not imploy his Talent Matth 25.26 30. Cast ye that vnprofitable seruant into vtter darkenesse c. Fourthly others pretend that they haue no time at least not time enough to get it It is a long time in getting say they and you will not deny but that ordinarily it is gotten by long practise God sometimes giues it extraordinarily at an instant but ordinarily it is a long time in getting and wee haue no time to labour for it I would aske them that thus pretend want of time why God did giue them all their time Did he not doe it of purpose that thou mightst learne to know him and to beleeue in him and to obey him and to get assurance of his loue and fauour in Christ And hast thou time for all things else and not for this Hast thou time to eate and to drinke and to doe other worldly businesses yea to learne Religion too so farre as thou dost affect it and yet hast thou no time to acquaint thy selfe with the promises of God that thou maist get this assurance This thou doest not affect nor desire and therefore thou hast no time to get it If thou hadst a desire to get it and if thou didst know the comfort of it thou wouldst serue thy selfe vpon all times and seasons both Sabboth day and weeke dayes and vpon all exercises not onely spirituall but euen euery businesse thou takest in hand to helpe thee forward to get this assurance of saluation Fiftly others say it is impossible or at least very difficult to begotten they will not trouble themselues about it I answere it is not impossible to be had Iob and Dauid and Paul and others had it If it be impossible with men yet it is not impossible with God and it is the worke of God and not of man I grant it is hard and difficult to be got but so are all spirituall and heauenly things neuer thinke to come to heauen but through many difficulties Oh poore soule if thou didst know the admirable comfort and sweetnesse that this assurance will bring vnto thy soule both here and for euer thou wouldest endure and passe by all difficulties to attaine it Sixtly Others they cherish and fauour in themselues some knowne sinne and if they doe let them take this for a rule they shal neuer get this assurance the least knowne sinne cherished and fauoured in a man and assurance of saluation can neuer stand together no more then fire and water and therefore either leaue thy sinne or els thou must leaue the assurance of thy saluation This many haue proued true by experience therfore they like the Gadarens had rather leaue Christ then loose their swine so these had rather desperately loose the Assurance of their saluation then leaue their filthy sinnes and so they preferre their swynish sinne before the sweetest comfort of the soule A fearefull practise Seauenthly Others compare their faith with the faith of the ordinary sort of professors They say they see not such strong assurance in them and therefore they lift not to be singular they will stay in that they haue But first tell mee how doest thou know that others haue not such a strong assurance they may haue it for ought thou knowest and therefore to thee this is a false ground But secondly say they haue it not say that the world be destitute of it this is no excuse to thee seeing God will haue thee to haue it thou must not liue by mens examples but by Gods lawes Thirdly if thou wilt needs follow the example of men in this follow the example not of the worst but of the best as Abraham Iob Dauid Paul c. follow these for these hath God of purpose propounded and set downe in Scripture as patterns for vs to imitate euen in this grace of assurance And know that seeing all the ancient Fathers had it and it was their greatest grace therefore it is a shame for vs that we haue it not in some measure All these and such like are but gulls and delusions of Sathan to depriue men of their greatest comfort in life and death and of the strongest proppe of the kingdome of grace Let vs therefore examine our selues and see whether euery one of vs be not guilty of all or some of these and if wee be no
maruell then if wee haue so little assurance Lastly Motiues to moue vs to looke that our assurance be true sound seeing this assurance is of such excellent Vse 4 vse then let vs labour to see that the assurance wee haue be true and sound and to presse vs hereunto consider these things First that thy assurance must beare a great burthen it must beare all thy afflictions in life and in death therefore see it be true and sound If the principalls of a house be not sound timber the house must fall Thou art sure to be sifted and tryed to the vttermost either liuing or dying therefore see that thy assurance that must beare these trialls be sound and good A man that hath good euidences for his Land dare bide tryall of his Title against all enemies but if they be counterfeit hee dare not bide the triall And so if our assurance be sound and good we dare bide the triall of all afflictions if not we will neuer stand to the triall Secondly consider Sathans pollicy when he cannot draw vs away from seeking sound assurance then he will put a tricke vpon vs he will labour to make vs beleeue wee haue it when indeed wee haue it not And therefore let vs see that it be true and sound and let vs take heed wee mistake not the Diuels assurance for Gods a shamefull mistake Yea but how shall I know that my assurance is sound and true or no 4. Wayes how a man may know whether his assurance be true and sound I answer thou shalt descerne it clearely by these foure obseruations First by the cause of our assurance Secondly by the Rise of it Thirdly by the nature of it And fourthly by the fruit of it First by the cause of our assurance how it was wrought in thee Was it wrought by the word and by the spirit Hath God made thee well acquainted with his promises reuealed in his word that hee will neuer faile thee nor forsake thee Doest thou finde the spirit of God to incline thine heart to remember them and to beleeue them to rest vpon them and to apply them to thine owne heart as the vndoubted truth of God and that heauen and earth shall faile but not one tittle of them shall faile Doest thou find that thou hast thy part in them and that they do belong to thee being in Christ as well as to any beleeuer If it be so with thee then thy assurance is sound and good else it is not sound except it arise from this cause for Gods word is the word of truth his spirit is the spirit of truth and they teach and worke no lye but looke whatsoeuer grace they teach and worke the same is a true grace without exception therefore if thy assurance arise from these it is sound and good Psal 119.49 Remember thy promise made to thy seruant wherein thou hast caused me to trust When the Lord acquaints vs with his word and promises and causeth vs by his spirit to put our trust in them this is a sound and true assurance that shall stand in remembrance before God for euer The contrary counterfeit assurance and vaine presumption is fetcht and doth arise from other causes as maintenance welfare in outward things selfe-loue Sathans flattery soothings vp of men and such like but this is presumption and neuer comes from the word and spirit An hypocrite may say he doth apply the promises of God to himselfe and that his assurance ariseth from thence and may haue some places of Scripture running in his head sometimes tending to that effect yet indeed he mis-vnderstands the word and mis-applyes the promises and they are not seconded by Gods spirit in their hearts causing them to put their trust in the promises Secondly looke into the Rise of our assurance and what is that It is when our assurance is gotten and doth arise vpon and after hearty and vnfained repentance for sinne and vpon hearty praier to God oh when a poore sinnefull soule findes that hee is ouerladen with sinne and hath the sence of the burthen thereof in his heart and goes to God and humbles himselfe for it throughly before the Lord with sighes and groanes vnspeakeable and hath bedewed himselfe with the teares of a troubled head and a broken heart and hath pleaded effectually the pardon of all his sinnes in the death of Christ and the grace of reformation by his spirit then is that soule in a fit case to receiue this assurance And vsually in this case God stirres vp the heart to begge this assurance and in this case vsually God giues it Psal 51.1.2.3.8.12 Dauid pleads hard for the forgiuenesse of his sinnes for iustification and sanctification and he addes this petition more Restore to me the ioy of thy saluation stablish mee with thy free spirit and vpon this petition God gaue it him Counterfeit assurance and vaine presumption hath no such rise but it ariseth from a benummed conscience and from a dead spirit I neuer doubted say some but haue good assurance of Gods loue in Christ and all shall goe well with mee True because thou hast a dead conscience and art past feeling and art not sensible of thy danger as a dead man feeles no hurt because he is dead and so it is with thy dead and benummed conscience Thirdly we may know whether our assurance be sound good from the nature of it True assurance is humble and lowly and stands not vpon its owne strength but it stands vpon the strength power and goodnesse of God They came about me like Bees saith the Prophet Psal 118.11.12 but in the name of the Lord I shall destroy them Dauid neuer makes mention of his owne strength but of Gods Goliah was confident in himselfe but hee had a shamefull fall Dauid was confident in God and had a glorious victory Let vs therefore humble our selues in the consideration of our owne weakenesse and let vs rest vpon the strength of God in Christ and that is true assurance Lastly let vs looke vpon the fruit of our assurance Is it ioyned with a godly life The same spirit that is the spirit of adoption to assure vs of our saluation is also the spirit of sanctification to renew vs and to make vs liue a godly life and none can haue this assurance but he that leads a godly life 1. Iohn 3.3 He that hath this hope in him purgeth himselfe If therefore thou sayest thou hast this assurance and art not purged from thy sinnes thou art a lyer When we sinne especially against conscience our assurance much decayes as fire when water is cast vpon it But if thou beest purged from thy sinne it will make thee more sure 2 Pet. 1.9 10. Hee that hath not these things c. hath forgotten that hee was purged from his olde sinnes but he that doth these things he that endeauours to leade a godly life and to stand it out to death he shall neuer
fall FINIS THE NINTH SERMON Vpon ROMANS 8. the two last Verses For I am sure that neither Death nor life nor Angels c. WE haue proceeded in handling this Scripture as the Lord hath beene pleased to giue strength so far as that now we are come to speake of those particular dangers which the Apostle propounds to himselfe and to all the faithfull and the particular comforts which they haue to sustain themselues in them we haue spoken before in the generall of both Now we are to proceed to the particulars for so the Apostle makes mention of some principall and particular dangers here as Death life Angels c. wherin we must not thinke that our Apostle speaks rashly or at aduenture but vpon mature deliberation of set purpose he makes special choise of these particulars here mentioned as being the most materiall things whereby any danger may acrue to Gods children and secures himselfe and them of safety and preseruation against all these dangers Our Apostle vnderstood himselfe well for he spake as hee was moued by the spirit and the spirit neuer speakes idlely he spake it in the height of his faith and therefore in the height of his spirit and therefore he spake most seriously and aduisedly and not rashly and he spake it in the depth of his afflictions verse 36. and the words of the afflicted are not winde as Iob speakes that is a bare and empty sound but vsually they are full of matter and substance and surely that which the Apostle here mentions is so full of matter and substance that I could neuer find by my poore reading meditation prayers any full content touching the full sence and reach of the Apostle But a man may passe in a shallow boat ouer a deepe riuer and so farre as our lyne and plummet will reach wee will endeauour God willing to sound the depth of these mysteries Neither death nor life nor Angells c. shall separate vs. First of the first two particulars death and life By life and by death we are to vnderstand not onely the things themselues life and death but all occurrences and passages Our whole estate in life and death we are then to take it thus as if the Apostle had said I am sure that neuer any thing that doth befall Gods Children either in life or in death shall be able to separate them from the loue of God which is in Christ Iesus our Lord. The Doctrine is this All true Beleeuers are in good safetie vnder Gods assured protection against all dangers in life death Doctrine That the Doctrine may be the better vnderstood and beleeued take these two points for explication First Explication consider the dangers that are offered vnto vs in life and death Secondly let vs consider how farre all true beleeuers are in safety against them And first we will beginne with the dangers of life Two dangers of life Life indangers vs two wayes either on the right hand when we are too much in loue with it Or on the left hand when we are too much out of loue with it On the right hand life is in it selfe very sweet and much desired and delighted in but especially when it is seconded with outward comforts as health friends ease goods honours c. then it is much more sweet and desired Yea but Gods children must know that they must deny themselues forsake their own wills they must be crucified to the whole world the world must be crucified to them yea and happily they must bee called out to loose their liues for Christ and for his Gospell Now here is the danger whether they will loose their sweet liues or their sweet soules many of Gods deare children haue bin put to great plunges in this kind Peter himselfe though hee loued his Master dearely and profest that hee would neuer forsake him but resolued to dye with him yet when it came to the triall for the brunt of the proofe that either hee must forsake his Master or his life Peter had rather forsake his best Master then his sweet life When such tall Cedars shrinke in such a storme alas poore soules what shal become of vs the low shrubs Againe life indangers on the left hand by crosses whereby wee are too much out of loue with it After a time of well fare comes losses wants discontentments sicknesses paines infirmities temptations persecutions terrours of conscience they come What are wee to doe in this case Here are great dangers towards vs our hearts droope our spirits are dying wee are a burthen to our selues wee are weary of our liues heere is our danger Now whether are wee content patiently to endure this dying life or desperately to desire an vntimely death This was a danger of Ionas 4.3 It is better for mee saith hee to dye then to liue A fearefull speech of a Prophet of the Lord And so it was a danger of Iob chap. 7.15 My soule chuseth rather to be strangled and to dye Yea many of Gods deare children haue beene so hardly put to it in this kinde that they haue beene tempted to make away themselues and to put an end to a wearisome life by a desperate death I say they haue beene tempted to it but through Gods mercifull protection they haue beene kept from it Here are the dangers of life Secondly Death endangers vs another way How death indangers man The very name of death is terrible to vs and sometime the time of our death doth dismay vs and sometime the manner of our death troubles vs but the matter of death that scarres vs most of all when wee thinke with our selues that now wee must die and giue vp the Ghost and leaue all the world and forsake this present light that shines about vs when the body and soule must part that haue been all this while louing friends together the body to returne to the dust as it was and the soule to God that gaue it when wee thinke with our selues of the bitternesse and sowrenesse and pangs of death and of our particular Iudgement in death and the generall iudgement that shall come after death and begin to feele these things come vpon vs here is our danger Many of the children of God haue beene ready vpon their consideration hereof to let goe their hold in God and to say that God doth not loue them because he deales so rigorouslly and extreamely with them herein Adde herevnto that we may saue our liues and escape all these feares for the time if wee will our selues as in the case of persecution if we will forsake our Religion and deny our faith wee may saue our liues then the sweetnesse of life alluring vs on the one side the feare terror of death affrighting vs on the other side makes this a great danger oh what danger is vpon vs now in this case of our vtter seperation from the loue of God in Christ Iesus This
was one of Sathans chiefe bolts that he shot at Iob Iob 2.4 Skin for skin and all that euer a man hath will he giue for his life These are the dangers of life and death great dangers horrible dangers well yet whosoeuer is the childe of God is in safety vnder Gods protection against all these Therefore the second point is to know how farre the children of God are in safety against all these dangers They are not exempted from any of these dangers in respect of the matter of them for so all things fall out alike to all to the iust and to the wicked Preach 9.2 There are some dangers of life and some of death and they fall alike to good and bad yea but the faithfull are in safety from the euill of all these dangers Iob 5.19 Hee will deliuer thee in sixe troubles and the euill of the seauenth shall not touch thee Troubles shall be vpon them but the euill of the troubles shall not touch them Psalm 23.4 Though I should walke in the valley of the shadow of death I will feare no euill Dauid might walke in the valley of the shadow of death as well as others but God is with him therefore he shall not feare the euill of the shadow of death And this is as much as our Sauiour prayed for and obtained for vs Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and therfore this is as much as we must or can looke for But what are these euils that we are subiect to in these dangers of life and death I answere Foure euils Gods people are freed from in affliction there are foure speciall euils in the dangers of life and death which all Gods children are freed from and which all the wicked fall into The first is losse of graces the second is the hardening of the heart by sinne the third is the furtherance of eternall damnation the fourth is the reuenging hand of God First losse of graces the seeming graces of the wicked may be and vsually are lost in their troubles and dangers their seeming faith their seeming repentance and their seeming obedience Luke 8.13 In time of temptation they fall away their faith is lost but Gods children can neuer loose their graces by their afflictions they may decay in some graces and the brightnesse of them may be dimbd and their edge blunted by the extremity of their afflictions but they can neuer be vtterly depriued of them Nay so farre off are Gods children from loosing their graces by their afflictions that they are gayners in grace by them by their afflictions their sinnes and corruptions are purged and they come forth like the pure gold as Iob speakes Iob 23.10 He tryeth me but I shall come forth like the gold The second euill is the hardening of the heart in sinne the wicked are hardened by their afflictions in sinne let Pharaoh be in danger of Gods iudgements and he will harden his heart in his sinnes but let Iosiah bee in danger of Gods iudgements and his heart will melt at them and he will humble himselfe before the Lord and so Iob 23.16 For God hath softened mine heart and the Almighty hath troubled me Iobs troubles softned Iobs heart and made him to feare the Lord. Thirdly the furtherance of eternall damnation that is another euill in these dangers to the wicked the tryals which they endure here are the beginnings of hell All these fearefull passages that befell Kaine in his life Iudas in his death were the beginnings of their passage into hell and condemnation but it is contrary with Gods children in their afflictions for all their afflictions are preuentions of condemnation 1 Cor. 11.32 When we are iudged wee are chastened of the Lord because we should not be condemned with the world Yea they are furtherances vnto heauen 2 Cor. 4.17 Our light afflictions which are but for a moment cause vnto vs a farre more excellent and eternall waight of glory Looke how it was with the Israelites and the Egyptians in the red Sea so it is with the wicked and the godly in their dangers of life and death they were both in the Sea together but the Israelites they passe safe through it and the Sea was as a wall to them on the right hand and on the left and a high way to helpe them forward in their passage from Egypt towards Canaan but the Egyptians were ouerwhelmed of it and it became their graue and they sunke to hell in it So the sea of all the troubles both of life and death are matters of vtter desolation to the wicked to further their damnation But all that befall Gods children in this passage of life and death are helpes and furtherances to the heauenly Canaan matters that further their saluation The fourth and last euill in these dangers is the reuenging wrath of God and this is the euil of all euils the true cause of all the former when God afflicts the wicked hee doth it to bee reuenged of them for their sins as a wrathfull Iudge But when he afflicts his children if it be in anger it is a fatherly anger and indeed it is rather a fatherly loue and a signe of his fauour Heb. 12.6 Whom the Lord loueth he chasteneth c. Iere. 10.24 Oh Lord correct me but in iudgement not in thine anger God corrects his children but he doth it not in anger fury no that is for the wicked Lay all these together First the children of God in all their troubles loose no grace no they are gayners by them secondly they do not harden their hearts in sin no their hearts are mollified by them thirdly their afflictions are not furtherances to hell but they further them to heauen Lastly they come not as the reuenging hand of God in fury vpon them but in loue as a father corrects his child and then see and say Oh how safe are all Gods children in all their dangers both of life and death So that we see the Doctrine is cleare that all true beleeuers are in good safety vnder Gods assured protection against all dangers of life and death For proofe of this point Proofes first consider life and death together and then consider them asunder and we shall find this to be true consider them together as Rom. 14.8 Whether we liue wee liue vnto the Lord or whether we die we die vnto the Lord whether wee liue therefore or die we are the Lords The persons there spoken of are true beleeuers wee and there are two things affirmed of them First their duty to God secondly Gods protection ouer them their duty to God in the former part of the verse in life and death whether we liue that is for the time of our life we liue vnto God that is we consecrate our bodies and soules our liues and all our endeauours to Gods seruice and to his glory or
whether wee die that is for our state in death we die vnto the Lord that is we consecrate and offer vp our soules and bodies a holy Sacrifice to God Then secondly Gods protection ouer them in the end of the verse Whether we liue or dye we are the Lords whether wee liue that is for our estate in life we are the Lords that is the Lord protects vs. keepes vs and preserues vs in all dangers or whether we die that is for our state in death the Lord comforts vs saues vs and deliuers vs out of all dangers and euils that by death are threatned vnto vs so thou be a true beleeuer and labour to liue and die in obedience to God and then surely whether thou liuest or dyest thou art the Lords he will protect preserue and saue thee in all dangers of life and death which is as much to say that all true beleeuers are in good safety c. As in the Doctrine In Psal 73.23.24 The Prophet makes it his owne particular speaking to the Lord in the sweet meditation of his soule I was alway with thee thou hast holden me by my right hand thou wilt guide me by thy Councell and afterward receiue me to glory I was alwayes with thee saith the Prophet then he was euer in true safety Thou hast holden mee by my right hand therefore alwayes protected by God in all dangers here is intire safety yea but that is for the time past but what shall be for the time to come All safety too for his whole life thou will guide mee with thy Councell thy counsell shall free me from all dangers preserue me in dangers carry me safely through all my dangers that is for the state of my life but what shall become of vs at death All safety too euen to death in death and after death yea more then safety euen safety in glory and afterward receiue me to glory Phil. 1.20 I am confident saith the Apostle that the Lord Iesus Christ shall be magnified in my body whether it be by life or by death Paul applies it to his particular he is confident of his safety whatsoeuer comes that Christ shall be magnified in his body c. And how shall Christ be magnified in his body in life and death why in life by his manifold deliuerances from the manifold dangers of life and in death by his full deliuerance from all euils and dangers of life and death Consider life and death asunder first in life Gods children are in full safety vnder Gods protection all their life Psal 66.9 Our feete are subiect to many slippings and slidings whilest we walke here in this world euen all our lifetime yea but saith the Prophet God holdeth our soules in life and suffereth not our feete to slip that is God holds vs so as that wee shall not fall away from his loue in Christ Secondly in death they are in safety too vnder Gods protection Psal 116.15 Pretious in the sight of the Lord is the death of his Saints A poore childe of God lies vpon his death-bed and bemoanes himselfe his friends also greeue for him in the sight of the world he is in a greeuous and miserable state yea but in the sight and estimation of God his death is very pretious and deare the Lord loues him the Lord comforts him and at his death the Lord receiues his soule as a pretious Iewell into his owne bosome his death is pretious to the Lord it seperates the vile from the holy death seperates him from his foule sinnes and from his filthy corruptions and from his vncleane flesh and from the wicked world a pretious seperation but it neuer seperates him from the loue of God in Christ Iesus our Lord no it is so farre from that as God esteemes his children more pretious in their death then in their life Reason 1 The reasons why all Gods children are in such safety vnder Gods protection are especially these First because God is the Lord of life and death Deu. 32.39 I kill and give life and God is not onely the Lord of life and death it selfe but of the state of life and death he giues life and he disposeth of vs and of our whole estate in life and he inflicts death and disposeth our state in death we liue of the Lord and in the Lord and to the Lord and we die of the Lord and in the Lord to the Lord. I say he is the Lord of life and death and they are his seruants and they can doe nothing but what God will haue them to doe and therefore except God himselfe will hurt vs these can neuer hurt vs nor put vs out of his safty yea further seeing the Lord himselfe loues vs and protects vs life and death being his seruants shall be applyed and disposed of for the seruice of our safety and protection God is not gouerned by our state condition either in life or death but our state both in life death is altogether ouer-ruled by God framed according to his owne will so that his will being to doe vs good life and death therfore and our whole state in them must be answerable therunto Secondly the Ministry of Gods Angells that is Reason 2 another reason of it for both in life and in death we are vnder the custody of the Angells and that by Gods appointment as hee being the Prince of Angells God giues his Angels charge ouer vs to keepe vs in safety both in life and death and that is the true reason of our safety Psal 91.10 11. The Angels keepe vs and that vniuersally in all our wayes they keepe vs and that very charily and tenderly they beare vs in their hands and they keepe vs very safely and surely so that we dash not our foot against a stone Now the protection of the Angels is Gods own protection because it is by his appointment and therfore ascribe it not to the Creature it is due to the Creator blesse God for it The Angels doe many good offices for vs they waite on vs they destroy our enemies they comfort vs in our distresses and troubles but aboue al they guard our persons in the time of our life Psa 34.7 The Angel of the Lord pitcheth his Tents round about them that feare him deliuereth them And they guard our soules at the time of our death and carry them into Abrahams bosome as they did the soule of Lazarus Luk. 16.22 Here is the safety of Gods children vnder Gods protection both in life and death Thirdly Life and death are ours our friends and Reason 3 on our side and at our seruice 1 Cor. 3.21 All things are yours Life is ours and therefore all the passages of life are for vs and not against vs Death is ours and therefore all the passages of death are for vs not against vs Gods children haue a speciall title to life death to claime them for their owne they haue
accompany a Christian life as Christ himself the Author of thy saluation But here some will pleade their priuiledges that they are exempted from this hard portion for they are loth to come vnder affliction as the child is to come vnder the rod First say they God loues vs therefore he will not afflict vs I say he loues thee therfore he will afflict thee Reu. 3.19 As many as I loue saith God I rebuke chasten Againe they say God is our Father and we are his children therfore he will not correct vs Nay therfore he wil correct vs Heb. 12.6 Whom the Lord loueth he chasteneth and scourgeth euery Sonne that he receiueth Again say they Christ hath suffered all for vs therfore we must not suffer any such things Nay therefore we must suffer Mat. 16.24 If any man will follow Christ he must take vp his Crosse and follow him vnlesse we doe thus we cannot be Christs disciples Iohn 15.20 It is true that these are sweet heauenly priuiledges and such as exempt vs from the euill of all afflictions but not from any one kind of them The second Vse is for Exhortation first to teach Vse 2 euery man to make account of afflictions to look for them continually Make account as duly of thy portion in the Cup of afflictions as of any part of thy daily bread which thou liuest vpon when we are in health and prosperity let vs looke for sicknes aduersitie But will some say what shall I look for these before-hand this is to vexe and trouble our selues without need for if the distresses we looke for do not come then we trouble our selues in vaine If they do come then they bring harme trouble enough with them Why should we sorrow before-hand I answere yet we must looke for them before-hand for if we do so then if they do not come as haply thy godly feare hath preuented them we haue cause to blesse God for it If they doe come then if wee haue made account of them before the smart of them wil be much easier vnto vs temptations troubles and losses when they come vnawares they do commonly lie very hard and heauy vpon vs but when we haue made account of them before-hand they are much lighter to vs. I will not deny but that we must vse all possible meanes to auoid afflictions we must pray against them preuent them what we can as our Sauiour prayed If it be possible let this cup passe from me Luk. 22. yet wee must make account of them before-hand These times wee liue in are such as call vpon vs to looke for afflictions they are the last dayes of the world and they are the worst and most dangerous times present troubles and miseries and imminent dangers and feares there were neuer more The Lord is abroad in Iudgement and carries his cup in his hand the Germans drinke of it first the French soone after the Polonians soone after them and haue not the English iust cause to feare that wee shall pledge them and that ere long we know not how soone Secondly againe this teacheth vs not onely to account of afflictions before-hand but also to prepare for them and to furnish our selues accordingly there is much good to be had by them and therefore we are to prepare for them and therefore doth God warne vs of dangers before-hand that we might be armed to beare them when they doe come Things to be laboured for that we may beare afflictions And that we may prepare for them we must labour for these things First wee must labour to get a resolution in vs to beare them and to stand it out to the death we must resolue with the Apostle Act. 21.13 not onely to suffer but to die with Christ Secondly we must season our hearts with the comforts of Gods promises before-hand to counteruaile our afflictions when they come as that he will neuer faile vs nor forsake vs that he loues vs and that the issue shall be good Thirdly esteeme basely and vildely of thy selfe deny thy selfe and so take vp thy Crosse and follow Christ Matth. 16.24 If we be choise and leaning to our selues we will neuer endure the Crosse compare Matth. 16.20 with Phil. 2.7 And fourthly we must labour to be well acquainted with the death of Christ this is Armour of proofe against all afflictions to know Iesus Christ and him crucified by sensible experience in our selues If I finde the life of Gods Spirit in me applying the death of Christ to mee and thereby subduing and crucifying my sinnes if we can finde this we shall be well armed against all afflictions We come here to receiue the Lords Supper in remembrance of Christs death then let vs desire to be made conformable to his death and then afflictions will be sweet vnto vs. Againe let vs labour for the assurance of Gods loue and fauour for that is it that makes the Apostle thus boldly to beare vp himselfe against all afflictions The last Vse teacheth vs Pacification euen in our Vse 3 greatest distresses let vs sit downe and say this is my portion and therefore will I beare it Many are ready to complaine and cry out and to say when they are afflicted especially when Gods hand lies heauy vpon them Oh my affliction is great and strange my case is not like vnto other mens no man is so hardly handled as I am as the Church Lam. 1.12 but this is the frowardnesse of our corrupt hearts Whatsoeuer it is it is thy portion and therefore be pacified and contented It is no otherwise with thee then it is with all Gods children euery one hath his portion of them 1 Pet. 4.12 It is no strange thing 1 Pet. 5.9 It is the same afflictions that are accomplished in our Brethren 1 Cor. 10.13 No temptation doth befall vs but such as appertaine to man and therfore let vs be content and pacifie our selues looke not so much on thy afflictions but looke vp to God It is his Ordinance that euery one of vs should beare his portion of affliction whatsoeuer thou dost endure it is but thy portion thy draught Shall I not drinke of the Cup which my Father giues me to drinke of saith our Sauiour Ioh. 18.11 This is it our Sauiour comforts himselfe and his Disciples withall and let this comfort thee It is thy Fathers Cup and therefore thou must drinke of it And secondly let vs looke vpon others of Gods children some of them are equall with thee in afflictions others come short but many goe beyond thee and thy afflictions are but little to some of theirs and those that are at more ease now may be in great distresses hereafter and wilt not thou be content to beare that which all Gods children beare and must beare more or lesse first or last All of vs haue sinned Christ onely excepted but none are exempted from the rodde not Christ himselfe And is it not a