THE FIRST SERMON.

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 [Page 3] 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 [Page 4] 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 neither in death, nor in life, shall any thing seperate vs, (saith the Apostle,) therefore nothing can: Yea, but yet wee may be ouermatched with mighty enemies, which are too strong for vs, as Angels, Principalities, Pow­ers; the Apostle continues his resolution, that God is infinitely more strong and mighty to saue vs, then all our enemies are to destroy vs, and therefore saith, nor Angels, nor Principalities, nor Powers, shall euer preuaile against vs: Yea, but though our present state be good enough, yet things to come are vncer­taine; We know not yet how hardly we may be be­stead hereafter vpon our death-beds, &c. But saith the Apostle, all shall be well then too, our God is not a God a farre off, but at hand too; our louing God is not onely for the time present, but for the time to come, euen for all eternity, his loue neuer changeth: And therefore as our state is good for the present, so it is for the time to come, God hath secured vs for that too, neither things present, nor things to come: Yea, but there is a great height aboue vs, we may bee snatched vp of that, and a great depth below vs, wee may be swallowed vp of that: No, saith the Apo­stle, our God that loues vs, rules in all things, both in [Page 5] the highest heights, and in the lowest depths that are, and therefore it is neither the height of Heauen, nor the depth of Hell that can separate vs: Yea, but there are infinite Creatures in the world, and wee know not what mischiefe they may doe vs: but saith the Apostle, they are but Creatures, and therefore in the hands and disposing of God their Creator, who is our louing Father in Christ Iesus, and therefore not any one of them can, nor all of them together shall, be a­ble to separate vs, &c.

Now secondly of his protestation, I am perswa­ded, or I am sure of it. It is not a bare conceit, but a full perswasion in me: I doe not goe by thinkings and guessings, but vpon a sure ground, I am sure of it, and here I make it knowne to all the world, bee it knowne to the faithfull, for their comfort and reioy­cing; be it knowne to the wicked, for their terrour and astonishment; be it knowne to the Angels in heauen; and be it knowne to the Diuels in hell, that I am perswaded, that I am confident in it, that nei­ther death nor life, &c. Oh Paul, great was thy faith! Oh thou beleeuing Man or Woman whatsoeuer thou art, labour and striue thou to get this perswasion in­to thy heart, and if thou canst not get this full per­swasion which was in the Apostle, yet labour to be a true Beleeuer, make sure worke for that, and then Paul doth here assure thee, as himselfe, that neither death, nor life, &c shall euer be able to separate thee from the loue of God in Christ Iesus; for Paul doth not speake this onely in particular of himselfe, but of vs, putting it the case of euery beleeuing Man and Woman: He saith not nothing can separate mee, but [Page 6] vs: that is, all the faithfull: and surely hee had the Spirit, and could not be deceiued, and therefore what was his case, is ours. I am sure, not any thing can se­perate me; and I am sure not any thing shall seperate them, whosoeuer they be, that haue sauing faith: For I am perswaded, saith the Apostle, that neither death nor life, nor Angels, &c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.

Now for my more orderly proceeding, and your better vnderstanding, I will cast this Scripture into this mould; The whole substance of the Text doth spend and empty it selfe into these seauen parti­culars: First, is a matter of Implication, and that is, that there is a Communion or Coniunction betwixt God and the faithfull; Separation presupposeth Con­iunction: when the Apostle saith, nothing can sepa­rate vs from God, it is necessarily implyed, that there is a Coniunction betwixt God and vs: for things that were neuer ioyned together, cannot be said to be separated one from the other. Then secondly, he ex­presseth the Bond of this Coniunction, and that is the loue of God. Thirdly, he shewes the ground and foun­dation of this Bond and Coniunction, and that is, Christ Iesus our Lord. Fourthly, he declares a speciall Interest that the faithfull haue in Christ Iesus, by a note of neere and speciall reference betwixt Christ and the faithfull, our Lord. Fiftly, the Apostle a­uoucheth the certainty of the safety of Gods Chil­dren amidst all dangers, nothing can separate vs: and this hee enlargeth in many particular dangers, euen the greatest that can be imagined, Death, life &c. Sixtly, he protests his Confidence which hee hath [Page 7] concerning this their safety, as being the vndoubted truth of God, I am perswaded, (or I am sure, &c.) Sea­uenthly, he beares vp himselfe boldly vpon this assu­rance, against all afflictions and dangers that euer did, or euer could, befall him, for this is the maine drift of this whole discourse, being propounded by way of a Reason, for I am sure: Why doth he insult o­uer all these? Because hee is sure, and bold against them all.

Now to the particulars,Doct. and first for the matter of Implication: The Doctrine is this. All true beleeuers are ioyned to God in Christ, and haue a gracious and an holy and spirituall Communion and fellowship with him. The point is but implyed here, and there­fore I must not be very large in it; but yet because it is so implyed as being one speciall meanes of our stan­ding fast in the state of Grace, it must not be left vn­toucht, nor yet too sparingly handled. It is a Do­ctrine hard to be vnderstood, and I dare say, it pas­seth the capacity of man to vnderstand it in the per­fection of it: I say it is hard to be vnderstood, but it is harder to be beleeued, but hardest of all to be pra­ctised; we will speake somewhat of it therefore; first, by way of Explication, that so we may the better vn­derstand it: secondly, somewhat by way of Confir­mation, that we may the better beleeue it: thirdly, somewhat by way of Application, that wee may the better practise it.

First, for Explication,Explication. there is a twofold Commu­nion with God, one generall, the other speciall: the generall is common to all the Creatures; all haue com­munion with God, they in him, and he in them; they [Page 8] in him as their Creator, he in them, as his Creatures: And this communion they haue with God in Christ too, who is the first begotten of euery Creature, and in him all things consist, Colos. 1.15.17. as if he should say, Christ hath Communion with God, for hee is the Image of the inuisible God: the Creatures haue communion with Christ, for hee is the first begotten of euery Creature, and in him all consist; and so con­sequently, all the Creatures haue some kinde of Com­munion with God. The speciall Communion is two­fold, either that Communion which the Angels haue with God▪ or that men haue with God; the first wee will let passe as not so incident to the point in hand: For the second, the Communion which men haue with God, it is of two sorts also, generall or speciall: Generall, which all men haue with God by nature, as men, for Christ hauing taken vpon him the whole nature of mankinde, all men doe Communicate with him; as he is man they partake with him, and he with them, as man with man, as the Apostle-shewes, Heb. 2.14. For as much as the Children were partakers of flesh and bloud, hee also himselfe likewise tooke part with them, &c. The speciall Communion is that which we haue with God through Christ by grace, and this likewise is of two sorts, either in the outward meanes, or in the inward truth of grace: In the out­ward meanes of grace, and this is the case of all Pro­fessors of the Gospell, that are outwardly called to the Communion of the word and of the Sacraments, they haue Communion with God in Christ, in respect of the outward meanes of grace, and are reputed mem­bers of Christs Body, and this they haue, as Christ [Page 9] is head of the Church visible. In the inward truth of grace; and this is proper and peculiar to the faithfull onely, that are effectually called, and by faith truely ingrafted into Christ; and this Communion they haue with God in Christ, as Christ is the head of the Church inuisible, that is, of the whole company of Gods chosen, and this is the true Communion here intended: Vnderstand it thus; God loues his chosen freely in Christ Iesus; and in his loue, giues his Spi­rit to his chosen; by his Spirit, hee workes faith into their hearts; by faith Christ dwels within them, and is made one with them, and they with him, and so in him they are made one with God: so then, if yee aske me what this Communion is, I say it is our v­niting or ioyning to God; If yee aske me who are the persons that are ioyned? they are true Beleeuers, all they, and none else; If ye aske me, in whom they are ioyned? I say in Christ Iesus. Lastly, if yee aske mee what manner of Communion this is? I say, it is by grace, and by the Spirit, and therefore it is a spiritu­all and holy Communion: and so you haue the whole Doctrine, and euery branch of it plainely clea­red and opened. So much for Explication.

Now secondly for Confirmation,Confirmation. 1. By Scrip­tures. and that shall be both by Scriptures and Reasons: First by Scripture, 2 Pet. 1.4. We are made partakers of the godly (or diuine) nature, &c. True Beleeuers are not onely made partakers of Gods blessings, or of his guifts, but of Gods nature and being: And how? not by way of partition, as if some part of the godly Nature were taken from God, and giuen to vs, for that is impos­sible, the diuine nature can neuer be deuided; but by [Page 10] way of Communion, as communicating in the nature of God by a blessed vnion, 1 Cor. 6.17. Hee that is ioyned to the Lord, is one Spirit. The Apostle here af­firmes two things of euery true beleeuer; First, that euery true Beleeuer is ioyned or glewed to the Lord, as the word signifies; Secondly, the proceede of it, and that is this, that they are one Spirit: Euery true Be­leeuer is ioyned or glewed to the Lord; there is our Coniunction: Euery Beleeuer that is ioyned to the Lord, is one Spirit; there is the proceede of this Coniunction, euen to an holy and sound Communi­on. The Scripture speakes yet more particularly, af­firming, that we are not onely ioyned to Gods being and nature, but to euery person in the God-head: This blessed Communion is made betwixt vs and the whole blessed Trinity, the Father, Sonne, and holy Ghost, as in the 1 of Iohn 1.3. Our fellowship is with the Father, and with his Sonne Iesus Christ, there is our Communion with the Father, and with the Sonne. 1 Cor. 1.9. Yee were called vnto the fellowship of his Sonne Iesus Christ: there is our Communion with the Sonne: and in the 2 Cor. 13.13. The Com­munion of the holy Ghost be with you all, &c. there is our Communion with the holy Ghost: We haue this Communion therefore with God the Father, God the Sonne, and God the holy Ghost. In precise tearmes take it thus; wee haue a Communion with God in Christ, through the Spirit: God the Father is the subiect to whom wee are vnited; Christ is the Mediator in whom we are vnited; the Holy Spirit is the worker by whom we are thus ioyned and vnited. God loues vs freely, and in his loue, giues vs his Spi­rit, [Page 11] and thereby workes faith in our hearts, and by Faith, and by the Spirit, Christ is made one with vs, and we with him, and in him wee are made one with God. So much for proofes by Scripture.

The Reasons why there is such a Communion of the faithfull with God, are these. The first reason is,Confirmation by Reasons. Reason 1 the Loue of God to them. Ezek. 16.8. When I passed by thee, and looked vpon thee, behold thy time was the time of loue, and I spread my skirt ouer thee, and coue­red thy nakednesse, yea I sware vnto thee, and entred into a couenant with thee, saith the Lord God, and thou becamest mine. What is the reason that the Lord did all this for his people? It was his loue, it was the time of loue, and therefore he did ioyne them to himselfe, and made them his. Yet further, our Communion with God in Christ, is compared to a Marriage, in Scripture, Hosea 2.19.23. Ephes. 5.31.32. Now why doth a Man marry a Woman? Is it not because he loues her? else hee dissembles; but God cannot dissemble: And therefore the maine reason why God marries vs, and makes vs one with himselfe, is this, because he loues vs.

Secondly, the mediation of Christ makes this Communion, God is in Christ, and the Beleeuer is in Christ, and there is the Communion, the Beleeuer is one with God in Christ: Christ by his Incarna­tion makes this Communion, by his intercession he procures it, and by his death he doth purchase it, and by our sanctification, he applyes it, and makes it ours. By his Incarnation hee makes it: For Christ being God, and comming downe, and taking our nature vpon him, and becomes man, then there is Emanuel, [Page 12] God with vs, Matth. 1.23. not onely God with Christ, as hee being made one with God, but God with vs, as we through Christ being made one with God, and he with vs. Secondly, in his Intercession, he procures it, as Ioh. 17.20.21.22. Neither pray I for these alone, but for them also that shall beleeue in me through their word, that they may all be one, as thou Father art in mee, and I in thee, that they also may be one in vs: Here Christ prayes for all true Be­leeuers, and what is his request? that they all may be one, &c. that is, there may be an holy Communion, not onely betwixt themselues, but betwixt them and God also, and surely Christs prayer was neuer denyed, but God heares him alwaies, Iohn 11.42. therefore if he hath prayed for it, he hath procured it. Thirdly, by his death he purchased it, Reu. 5.9. Thou hast redeemed vs to God by thy blood, &c. Christ hath bought vs, and paide dearely for vs, euen his owne precious bloud, and whom hath he bought vs to? to God, that we might be his, that is, that hee may own vs as his people, and that we may own him as our God. Fourthly, he applyes it to vs, and makes it ours in our Sanctification, Heb. 2.11. For both hee that sanctifieth, and they which are sanctified, are all one: Til we are sanctified we are neuer truly ioyned to God, but when once we are sanctified, that is, when we begin to be truly holy in our harts, & in our liues, then are we already admitted into this blessed Communi­on with Christ, and so with God; then hee that doth sanctifie, and they that are sanctified, are all one.

Reason 3 Thirdly, the Bond of the Spirit is another reason of it: Gods Spirit hath a speciall intercourse, and doth [Page 13] mannage this whole businesse betwixt God and vs, Gal. 4.6. God hath sent forth the Spirit of his Sonne into our hearts, crying Abba Father: God sends his Spirit into our hearts, thereby God Communi­cates with vs, as with his Sonnes: By this Spirit we cry Abba Father, and thereby we Communicate with God as with our heauenly Father, there is Gods Communion with vs, and ours with him: All the ex­ercises of Gods Communion with vs, are carried by his Spirit: If he teach vs, hee doth it by his Spirit, if he comforts vs, he comforts vs by his Spirit, if hee adopt vs, he adopts vs by his Spirit, if hee seales vs, if he sanctifies vs, hee doth it by his Spirit; whatsoe­uer God doth to vs in this Communion, hee doth it all by his Spirit: And on the other side, all the ex­ercises of our Communion with God, are carried by his Spirit; If we pray, we pray by the Spirit; if we be­leeue, we doe it by the Spirit; if we loue God, if wee obey God, we doe it by the Spirit; that wee pray to God, that we beleeue in God, that we hope in God, loue, and obey God, it is all by the Spirit of God, there is one and the same Spirit in God, and in vs: therefore the Bond of the Spirit is one speciall cause of this Communion which we haue with God.

The last Reason is from the nature of faith, which Reason 4 is of this Nature, that it vnites and ioynes the sub­iect or person beleeuing, to the obiect or thing belee­ued, and makes them one, By faith we are ingrafted into Christ, Rom. 11.19.20. As a Syence is ingrafted into a Stocke, and as that growes to be one with the stocke, so is the soule that is ingrafted into Christ, it growes one with Christ; Christ dwels in our hearts [Page 14] by faith, Ephes. 3.17. And that is a blessed Commu­nion and coniunction betwixt Christ and the true beleeuer. If we beleeue, presently we haue possessi­on of Christ in our hearts, an holy and an heauenly gift: By faith we eatethe flesh of Christ, and drink his blood, Iohn 6.47.54. And whosoeuer eateth Christs flesh, and drinketh his blood, he liues in Christ, and Christ in him, vers. 57. Here is an holy and an hea­uenly Communion. See the liuely experience of this vniting power of faith in the case of Thomas, Ioh. 20.27.28. he would not beleeue, our Sauiour perswades him to be ruled by him, and not to be obstinate, not to be faithlesse, but faithfull; so soone as euer he be­leeued, he cryes out, My Lord, and my God; so that by beleeuing in God, God becomes our God, and by beleeuing in the Lord, the Lord becomes our Lord; he is ours, and we are his; this makes the vnion: And so much be spoken for matter of Confirmation.

Now lastly we come to speake somewhat, by way of Application, for the practise of Christians, and the vses for Application are of two sorts: the first sort of vses are for all men in generall; the second sort, are for those that haue found this fauour at Gods hand, 2 to attaine vnto his blessed Communion. First, in generall for all men,Vses in gene­rall to all men. and that is for reproofe; It serues to 1 reproue a common errour amongst vs: generally men thinke, we shall be saued by Iesus Christ, as he is with­out vs; for thus we imagine, that Christ came downe from heauen, and tooke our nature vpon him, dyed for Sinners, and is ascended into Heauen to make in­tercession for the Church, and whosoeuer beleeues thus of him, shall surely be saued by him: A grace­lesse [Page 15] conceit, such as hardens many thousands in their ignorance, vnbeleefe, and disobedience, and car­ries them smooth to hell: Oh my Brethren! let vs not be deceiued, Christ Iesus indeed is a Sauiour and a perfect Sauiour, but he neuer saued any but such as had Communion with him, that were in him and he in them; they in him by faith, hee in them by his Spirit, else they can neuer be saued. 2 Cor. 5.17. Ex­cept we be in Christ, we haue no part in his Resurrecti­on, and Rom. 8.1. There is no condemnation to them that are in Christ Iesus: Till we be in Christ, wee are most damnable wretches; if euer we will escape dam­nation, we must be in Christ, and Christ must bee in vs, else we are Reprobates, 2 Cor. 13.15. Hearken thou carnall Professor, that thinkest to be saued by Christ, as he is without thee, but the Holy Ghost tels thee plainely, that except Christ be in thee, thou art but in the state of a Reprobate: If any man haue not the Spirit of Christ, the same is none of his, Rom. 8.9.10. To haue Christ within vs, is to haue his Spirit within vs, so that Christ must be in vs by his Spirit, if we will haue any part in him: It were a merry world for carnall Professors, if they might be saued by Christ, as he is without vs; Then the vnclean man, the proud man, the malicious, the couetous man, and the drun­kard, and such like, might take their fill in sinne, and yet sit downe and blesse themselues, and say, Oh there is a Sauiour in Heauen, Christ Iesus, who sits at the right hand of God, he will be mercifull vnto vs, and forgiue vs and saue vs: No, no, thou godlesse and gracelesse person, there is no such way to Hea­uen; Christ Iesus must be in thee by his Spirit, else he [Page 16] will neuer saue thee; thou must haue Christ thy Saui­our in thy heart, else thou hast no Christ thy Saui­our in heauen; Christ Iesus must be in thee to mor­tifie thy vncleannesse, couetousnesse, pride, &c. and to make thee repent of thy sinnes, and forsake them, and to cause thee to leade a new life, or else hee will neuer take away thy sinnes: Deceiue not thy selfe; thou thinkest that thou art in a good case, and shalt be saued; I tell thee thou art in a damnable state, ex­cept Christ be in thee; It is very true that Iesus Christ in his owne person, as he is without vs, hath done and suffered all things that may cause and pro­cure our saluation; and it is as true that Christ Iesus must come and dwell within our hearts by his Spi­rit, to apply these his doings and sufferings to our hearts, else we can neuer haue any sauing benefit by him; as for example, Christ Iesus hath in his owne person, by sacrificing himselfe on the Crosse, offered a sweet smelling sacrifice to God his Father for my sinnes; but yet except Christ come downe into my Soule, by his Spirit, and perswade mee to beleeue it, and apply it to my selfe, I can haue no sauing part in that his Sacrifice.

Vse. 2 The second Vse is matter of Examination, to teach vs to examine our selues concerning this point,To all men. whe­ther Christ be in vs, 2 Cor. 13.5. Proue your selues whether you are in the faith; Examine your selues, saith the Apostle. Enter into a serious consideration with your owne Soules, and see whether you haue any part in this blessed Communion with God or not: This be sure of, that whosoeuer hath not in some true measure, this blessed Communion with [Page 17] God, hee hath an accursed Communion with the Diuell, there is no middle betwixt them: Therefore lay thy hand vpon thy heart, and examine thy selfe what Communion thou hast with God in Christ, what knowledge & what faith thou hast: Dost thou know God in Christ? dost thou beleeue in God through Christ? dost thou worship God in Christ? and all this in truth of thy heart? then thou mayest be well assured that thou art ioyned to God in Christ, else thou art without Christ, and so without God. To giue you a sure and true Rule for this Tryall, which if you doe duely consider, will neuer deceiue you; there are two infallible Euidences of this Communion, the Spirit, and the fruits of the Spi­rit: First, the Spirit, 1 Iohn 4.13. Hereby wee know that we dwell in him, and he in vs, because he hath gi­uen vs of his Spirit: The Apostle makes this a certain Note of our Communion, and therefore if wee haue the Spirit we are sure of it: Yea, but we may flatter our selues, that we haue the Spirit when we haue it not? that is true, but that is their owne Errour and presumption that doe so: but yet if thou doest make a Trade of this Examination, thou shalt finde in time, that thou doest know it of a Truth: Hee that hath the Spirit indeed, knowes it as certainly, as he knowes he liues; onely by practise, experience, and prayer, this is brought to passe. Secondly, the fruits of the Spirit, (I will name but two,) Mortification, and Quickning; Mortifying the old man, & quickening of the new man, these are two infallible Euidences of our Communion with God: First, Mortification, Gal. 5.24. They that are Christs haue crucified the [Page 18] flesh with the affections and lusts; Secondly quicke­ning, Rom. 8.11. But if the spirit of him that raised vp Iesus from the dead dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies, by his spirit that dwelleth in you: And both these in the 10. verse: If Christ be in you, the body is dead because of sinne; but the Spirit is life for Righte­nesse sake: Now examine thy selfe by these Rules: Thou sayest thou hopest to be saued by Christ, then shew that thou hast the Spirit, and the fruits of the Spirit: Looke well therefore into thy heart, what portion of the Spirit hast thou, Doth the Spirit of God beare witnesse to thy spirit that thou art Gods? Againe, examine thy selfe what fruits of the Spirit are in thee; what mortification hast thou? doest thou striue against thy corruptions? doest thou mortifie thy earthly lusts? doest thou finde that sin dyes, and thy secret corruptions waste and consume daily in thee? If thou doest, then hast thou a blessed Communion with Christ Iesus in his death; for it is by the power of his death that this is wrought in thee. Secondly, what quickening hast thou? what newnesse of heart and life? what zeale for Gods glo­ry? what delight in Gods Commandements? what comfort hast thou in prayer? what care and consci­ence hast thou to leade a godly life? &c. If thou fin­dest these things in thee, then thou hast a blessed Communion with Christ in his resurrection; for this is our Communion with Christ, to communicate with him both in his death and in his Resurrection, and both these haue we by his Spirit; but if thou dost not finde these things in thee, certainely as yet thou art in a miserable case.

[Page 19]The second sort of Vses for those that haue attained this fauour at Gods hands,4. Vses to the faithfull onely. to enioy this 1 blessed Communion, are these. First, we that haue found this, should carry our selues worthy of it: Hath God admitted vs to this happy Communion with himselfe? and will not we carry our selues an­swerably? If some great man should admit vs into fellowship with him, we would be carefull how wee carry our selues, we would be ruled by him, loue that he loues, &c. then let vs doe so with God, He hath admitted vs into fellowship with himselfe; let vs therefore be Ruled by his Spirit; Let vs be carefull to please him, fearefull to offend him; Let vs doe his will, and not our owne wills, Let vs loue that which he loues; Let vs loue his children and his Religion, and Righteousnesse and Holinesse, because God loues them: And let vs hate that which he hates; Let vs hate our sinnes and corruptions, 1 Iohn 1.6. If we say wee haue fellowship with him, and walke in darkenesse, we lye: The Spirit giues them the lye in their face that say they haue fellowship with God, and yet liue in sinne. Before we enter into this league and Communion with God, wee are at our owne hands, happily we eate and drinke with the drunken, we smite our fellow seruants, wee walke in the lusts of our owne eyes, we prophane the Sabboth, and such like: but when once we are admitted into fellowship with God, then we are bound to our good-behaui­our, our Eyes, Hands, Sences, Limbes, all the parts of our Bodies, and powers of our Soules, are wholly consecrated and deuoted to Gods seruice; As the Apostle speakes of Fornication, 1 Cor. 6.11.15. (A [Page 20] common Sinne in the Church of Corinth, and too common amongst vs;) So we may say of euery sinne, for so the force of this Reason extends it to all other sinnes, as well as to that: Shall we take the members of Christ and make them the members of an Harlot, God forbid. So we say of Pride, Drunkennesse, and other sinnes; Shall I take the members of Christ, and make them the members of a Drunkard, or of a proud person? God forbid; No, if any be in Christ, let him be a new Creature: Old things are passed, and behold all things are become new, 2 Cor. 5.17. If any man haue beene a Drunkard, let him now learne to liue soberly; If any man haue beene a Sabboath breaker, or a swearer, or a lewd liuer, now that he is in Christ, he must be a new Creature: Away with all thy olde sinnes, and see that all be new within thee: Decke thy selfe with all spirituall graces, Faith, and Repentance, and Loue, &c. keepe them alwayes in exercise, that so thou maist be alwaies gracious in Gods eyes, euer hauing your Lamps burning, & thus we shall walke worthy of this blessed Communion.

Vse 2 Foure things to be practised for the increase of this Com­munion.Secondly, this teacheth vs to maintaine this Com­munion, and to encrease it in our selues, and grow vp in it; First, by Prayer, Psal. 86.11. Knit (or vnite) my heart vnto thee, saith the Prophet, or make my 1 heart one with thee: and Iohn 17.20. Our Sauiour prayes for his Disciples that they might haue this Communion; Now Dauid and the Disciples had this Communion before, but yet they pray for the 2 increase of it; and if we aske, we shall receiue. Second­ly, wee must seeke to maintaine and increase this Communion by the Ministery of the Word, 1 Pet. [Page 21] 2.2.3. Hast thou tasted how bountifull the Lord hath beene to thee, in working this blessed Com­munion betwixt him and thee by his Word? then labour to bee further confirmed in it by that Word. Thirdly, the Sacraments are forcible 3 meanes to maintaine this Communion, especially the Lords Supper, for there God admits vs to his owne Table, feedes vs with the pretious Body and Blood of his owne Sonne; What Communion can be greater then this? Besides, heere in this Sacrament the meanes of this our Communion, the Body and Bloud of Christ are tendred sensibly vnto vs, to our our hands, and to our mouthes: Then as the hand takes hold, and the mouth receiues the outward Ele­ments, so let the heart take hold on Christ crucified, for our further Communion with him; wee neuer sa­uingly meditate on Christ, but we eate Christ, but when we come to the Lords Supper, there we doe more sensibly feede vpon him: We haue the Signes, the Bread and Wine, and the Ministers speciall Ap­plication; This is my Body which was broken for thee, my bloud which was shed for thee, &c. this is a great helpe to vs: And whosoeuer receiues this Sacrament beleeuingly, as the Minister giues him the Bread and Wine, so God conuaies Christ into his heart by his Spirit. Lastly, euery of vs that comes to this Sacra­ment, must renew his Couenant with God, and binde himselfe to be a truer seruant to God then euer be­fore, else he can haue no Communion with Christ in this Sacrament. Fourthly, that wee may maintaine and grow vp in this happy Communion, wee must make much of the smallest portion thereof; the least [Page 22] relish of Gods fauour, the least motions of this Spirit, the least degree of Sanctification, the least measure of true grace: make much of that little thou hast, and vse it well, and be sure thou shalt haue more, Math. 23.21.23. the Seruant that doth imploy his little well shall be made Ruler ouer much.

Vse 3 The third Vse is, to teach vs Thankefulnesse: We must acknowledge, admire, and be rauished with the thought of the infinite goodnesse of God, in assuming thee and ioyning thee to himselfe. This our blessed Communion in Christ, is infinitely more then if the greatest Potentate of the earth should take the mea­nest man that is to be his Fauourite; or the basest wo­man that is to be his Spouse; for here the great God of heauen and earth, the King of Kings, makes vs his Fauourites, and his Spouse, his owne associates, both in grace and glory. Let vs therefore consider this a­right, and poure forth our soules in thankefulnesse to God for this infinite mercy. To prouoke vs the more to thankefulnesse, let vs solace our selues in this Gar­den of Eden, (for this is the Paradice of God.) Let vs behold and admire the particular passages betwixt God and vs in this blessed Communion; God knowes vs, and we know God; he walkes and talkes with vs, and we with him; he couenants with vs, and we with him, Hosea 2.23. he loues and honours vs, and we loue and honour him; he liues, and dwels, and delights in vs, and we liue, and dwell, and delight in him. In ad­miration of this great mercy of God, let euery one of vs breake forth and say; Oh glorious God, how in­finitely good art thou to my poore Soule! Oh my poore Soule, how infinitely thankefull oughtest thou to be to thy glorious God!

[Page 23]The last Vse is for Comfort, and for singular con­solation Vse 4 to all true beleeuers. It is a great comfort to vs, that God is with vs, and wee with him: But that God should be in vs, and we in God; that he should be one with vs, and wee one with him, this is the comfort of all comforts: For being thus with vs, then if afflictions, temptations, persecutions, death, men, or Diuels, can preuaile against God and Christ; then may they preuaile against vs: But if God and Christ be stronger then all the aduersary powers, that are or can be against vs, then surely they shall neuer preuaile a­gainst vs, that are one with God in Christ Iesus.

THE SECOND SERMON,

I Haue shewed the Dependance and Connexion of those words with the former, from the 35. Verse. Also I haue shewed you that they containe two parts; First, the Apostles Resolution, neither Death, nor life, nor An­gels, &c. should separate him, &c. Secondly, his Pro­testation, I am perswaded, or I am sure of it. I also opened the meaning of the words, as you may re­member, which I will not now stand to repeate; one­ly remember that I cast this Scripture into this mould, and shewed you that it spent it selfe into these particulars; First, that which the Apostle implyes, namely, that there is a Coniunction betwixt God and true Beleeuers, implyed in the word separate. Second­ly, the Bond of this Communion, and that is the loue of God. Thirdly, the Apostle shewes the ground, both of this Bond, and of this Communion, and that is, Iesus Christ. Fourthly, hee declares that there is a neere Interest betwixt Christ and the Faithfull, our Lord. Fiftly, he auoucheth the safety of Gods chil­dren in the middest of all dangers; nothing shall sepa­rate them, &c. and inlargeth it in many particulars, [Page 25] neither death nor life. Sixtly, hee protests the confi­dence he hath concerning this his safety, I am per­swaded, or I am sure. Lastly, he beares himself boldly vpon this assurance, that neither any thing that hath, or shall befall him, shall seperate him from the loue of God. We haue begun with the first particular, the matter of Implication, and the point was this, namely; That all true Beleeuers are ioyned to God in Christ, and haue a holy and spirituall and gracious communion and fellowship with him; of this wee spake the last time, as time did permit.

Now we are to come to the second point,2 Doct. the Bond of this holy Communion betwixt God and vs, and that is, the loue of God. The Doctrine is this, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods loue to them. The Bond of that holy Communion which true Beleeuers haue with God in Christ, is the loue of God. The Doctrine ariseth thus, the Apostle speaking of the Im­possibilitie of seperating vs from God, or from our Communion with God, expresseth it thus; nothing can seperate vs from the loue of God, thereby giuing vs plainely to vnderstand, that the Bond whereby we are so fast ioyned to God in Christ so as nothing can seperate vs, is this, the loue of God towards vs.Explication, consisting in three questions and answeres. I will speake somewhat by way of Explication; and certaine questions there are to be propounded and answered therein. The first question is, whether this loue of God here spoken or, may not be meant of our loue to God, as well as of his loue to vs, for so some expound it? and it agrees well with the phrase, for so some­times in Scripture, the loue of God is taken for Gods [Page 26] loue to vs, and sometime for our loue to God: And also it agrees well with the drift of this place, which is to shew the certainty of the faithfull in the state of grace, not onely that nothing can remoue God from vs, that he should cease to loue vs; but also that nothing shall remoue vs from God, that wee should cease to loue him. And it agrees well with the Nature of our Communion with God; for this being a mu­tuall Communion, as well on our part with God, as on his part with vs (for, as he saith to vs, thou art my People, so, we say to him, thou art my God, Hosea 2.23.) therefore there is necessary vse as well of our loue to him, as of his to vs, for the vpholding of this Communion. I answere, the loue of God here spoken of is meant directly & properly of Gods loue to vs, & not of our loue to God; for it must be vnderstood of such a loue that neuer failes; but alas our loue to God doth faile many times, but Gods loue to vs neuer failes: therefore it must be meant of Gods loue to vs, & not of our loue to God: there is indeed a great vse, & an ab­solute necessity of our loue to God, & so it is true that God will neuer suffer our loue to fall vtterly from him, and so consequently it is true that nothing shall vtterly seperate vs from our loue to him: Yea, but that is not the drift of the place, for the force and power of our vnseperable Coniunction with God, doth not stand vpon the weake hold of our loue to God, but vp­on the strong & vnmoueable hold of Gods loue to vs.

The second Question is, that seeing it is meant of Gods loue to vs, then what kinde of Gods loue to the faithfull is here spoken of? I answere, there is a threefold loue which God beares to all true Belee­uers: [Page 27] First, God loues his children with a generall loue, as they are his Creatures, the worke of his owne hands, and so he hates nothing that hee hath made; and this is a prouiding loue for their mainte­nance and preseruation, and this hee shewes in our daily Foode and Rayment, and necessaries for this life. Secondly, he loues them with a speciall loue, as men, or as they are of the Nature of mankinde, for the Nature of man is a louely thing in the eyes of God; and this is a countenancing loue, for the ad­uancement and honour of mankinde; and this loue God shewed specially in the Incarnation of Christ, when the nature of man was assumed into the person of the Sonne of God. The third is a particular loue which he beares to them as they are his Children and true Beleeuers, for a true beleeuing Saul is a most pretious Iewell before the Lord; and this is a sa­uing loue, for their grace and glory: and this hee shewes in making vs one with himselfe inseperably, and for euer; and this loue it is, that is here spoken of, Nothing shall seperate vs from the sauing loue of God for grace and glory.

The third Question is, why it is called a Bond: The answere is, because it performes such Offices in this case, as a Bond doth; for first, a Bond serues to ioyne and tye things together into one Bundle; and second­ly, being so tyed, it keepes them fast together, so that till the Bond be broken, or taken off (as wee see in a faggot or a sheafe) they are neuer sundred; so is Gods loue in this blessed vnion, it ioynes together, and till it selfe faile, (which can neuer be) it holds vs fast to God for euer. These things rightly vnderstood, and [Page 28] well digested, the Doctrine stands cleare in euery mans vnderstanding and iudgement against all dif­ficultie and exception; namely, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods loue to them in Christ. The proofes of the Doctrine are these,Proofes, or confirmation, 1. by Scripture Ier. 31.3. the end of the Verse. I haue loued thee with an euerla­sting loue, therefore with mercy haue I drawne thee: It is Gods owne speech to his owne people, wherein first he professeth his loue; I haue loued thee, &c. And then he shewes the fruits of his loue, therefore with mercy haue I drawne thee, &c. The Lord shewes mercy vnto vs, and in mercy drawes vs vnto him­selfe, into a blessed Communion with his owne Ma­iesty; but what is the Bond whereby he drawes vs? It is his loue to vs, I haue loued thee, therefore, &c. Hosea 11.1.4. When Israel was a Childe, then I loued him, and called my Sonne out of Egypt; God cals vs out of the Egyptian darkenesse of Sinne and Death, and Hell, and takes vs to be his owne Children, his Sonnes and Daughters; but whence comes it that he enters into this league with vs? It is from his loue, I haue loued him, &c. then in the fourth Verse, I leade them with Cords of man, euen with Bonds of Loue, where the Holy Ghost speakes expresly to the point in hand, that the Bonds whereby God leades along in the wayes of saluation, are the Bonds of Loue, Cant. 2 4. He brought mee into the Wine-Cel­lar, and Loue was his Banner ouer me; He brought me into his Wine-Cellar, there the Spouse (euery true beleeuing Soule) speakes of the sweet intercourse be­twixt Christ and her; brought me into his Wine-Cellar, [Page 29] that is, made me partaker, of his spirituall, sweet, and heauenly comforts, for that is meant by wine; and loue was his Banner, what is the vse of a Banner? It is to gather together the Souldiers to the Company and Captaine to whom they doe belong: Gods Banner ouer his people, is 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.

[Page 30] 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 [Page 31] 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 [Page 32] 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 [Page 33] 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 se­peraters from God, and no ioyners to God, therefore it must needs be loue, and nothing but loue, yea, the infinite loue of God to vs in Christ Iesus, that ga­thers vs, and bindes vs vp within this Communion: It is his loue to couer such a multitude of sinnes; his loue to care for vs, when wee were carelesse of our selues▪ his loue to affect vs that hated him; his loue to ouercome our monstrous euilnesse, with his mer­cifull goodnesse; his loue to rescue vs, & raise vs vp from the gates of Hell, and to set vs in heauenly pla­ces; his loue to assume vs that were cast-awayes in our selues, to be associated with his blessed Maiestie; this is such a loue indeed as is admirable, infinite, worthy of God, who if he were not loue it selfe, hee could not, nor would not, haue shewed forth such fauour vnto vs.

The first Vse of this Doctrine, is matter of Confu­tation Vse 1 against the Doctrine of Mans merits. If loue be the bond of our Communion of God in Christ, then there is no merit of Saints nor of Angels, that could euer bee the cause of it; no worke before or after Iustification doth merit this: before Iustifi­cation, God sets his loue vpon vs freely, that is agreed vpon on both sides, but after Iustification, say the Papists, we may deserue heauen: No, say we, the loue of God is the bond of our Communion with God, [Page 34] which as it brings vs to God, so it tyes vs fast to him, sanctifies vs, and glorifies vs.

Vse 2 The second Vse is for Instruction, teaching vs, that seeing all true beleeuers haue a true Interest in the loue of God, they are all ioyned to God, and the bond that tyes them to him, is his Loue: therefore all true beleeuers are seised and possest of the loue of God. A matter worthy to be well considered of vs, as that that will call vpon vs and prouoke vs to many holy Duties.Fiue Duties to be learned from the loue of God to vs First, therefore we must know and beleeue this, that God loues vs, 1 Iohn 4.16. We haue known Dutie. 1 and beleeued (saith the Apostle) the loue that God hath in vs: Let vs labour therefore to get some comfortable knowledge and perswasion in our hearts, that God loues vs. Wicked men are vsually too forward and too presumptuous in this case; they runne on in sinne, and in their owne vilde courses, not regarding Gods loue, and yet they presume and and perswade themselues that God loues them; and if any tell them the contrary, they defie him: On the other side, Gods children they are too backe­ward; They repent, and pray against their sinnes, and fight against them, and striue after grace, and yet they are hardly perswaded of Gods loue to them: Therefore how shall wee know certainely that God loues vs?Certaine signes & marks that God lo­ueth vs. I answere, we may know it; First, in ge­nerall, by this very point in hand; if wee haue this 1 Communion with God; if wee be ingrafted into Christ▪ if we be obedient to the Spirit; if we be con­stant and conscionable in the vse of the Word, Sa­craments, and prayer, then certainely God loues vs, and wee are within the compasse of this Bond. [Page 35] Secondly, thou maist know it in particular by this; 2 Art thou pluckt out of thy sinnes? hast thou parted with them for conscience sake? hath thy master-sin receiued his deaths-wound within thee? Is thy heart clensed in some true measure from thy wicked­nesse? Oh, then certainely God loues thee, Psal. 73.1. Surely God is good to such as are of a pure heart. As it is the greatest signe that euer can be of Gods wrath vpon vs, when he suffers vs to liue and to dye in our sinnes; so there is no greater signe of his loue, then this, that our sinnes are cast out of vs, and wee not suffered to liue in them. Thirdly, thou maist 3 know it by thy loue to GOD, if thou loue GOD, it is most certaine that he loues thee, and if God loues thee, thou canst not but loue God: But how may I know certainely that I loue God indeed, for I may be deceiued in this, as well as in the other? I answere, looke into thy Obedience; if thou hast an obedient heart to God, then thou louest God, Iohn 14.21. where Christ expresseth, both how we may know, we loue God; secondly, how wee may know that hee loues vs: If wee would know whether wee loue God, looke into our obedience, He that hath my Commandements and keepeth them, is he that loueth mee: And if we would know whether God loues vs, let vs looke into our loue to him, And he that loueth me shall be loued of my Father, and I will loue him, saith our Sauiour. Fourthly, wee may know 4 Gods loue to vs by our chastisements, Hebr. 12.6. Whom the Lord loueth, he chasteneth; but afflictions and chastisements are common to all good and bad, to the wicked as well as to the godly. I answere, [Page 36] Afflictions are so indeed, but chastisements are pecu­liar to Gods people onely: But how shall I know whether mine be chastisements? I answere, out of the 10. verse. When God chastiseth vs, it is for our profit. And what profit? that wee might be parta­kers of his holinesse; therefore if wee would know it to be a chastisement, looke whether we profit by it to holinesse; If wee grow in grace, it is a certaine and most sensible, yea, and infallible signe of Gods loue; I say both these together, chastisements and profit by them, is an infallible signe of Gods loue to thee; If Gods hand be vpon thee in minde, or body, or goods, any way, or euery way, if thou doest profit by it to holinesse, and get grace thereby into thy heart, then certainely God loues thee. This is a sensible Argument and an infallible signe of it, it must needs be much loue that turnes sower into sweet, the sow­ernesse of thy chastisements, into the sweetnesse of his grace.

Dutie. 2 Another Dutie that we may learne hence, is to bee thankefull to God for this his great loue: Oh, that we could in any measure worthily praise the Lord for this his great loue to vs! It is worthy of more thankes then wee are able to giue, wee should study therefore how to praise God for it, stirre vp all the powers of thy Soule to this duty; say with Dauid, Psal. 103.1. Oh my Soule praise thou the Lord, and all that is within me praise his holy Name: And that which Dauid would haue all Nations to doe, that we must doe, Psal. 117.1. Praise the Lord: Thy soule fares the better for this loue, and all that is within thee, fares the better for it, and therefore stirre vp thy [Page 37] selfe, and say, Praise the Lord Oh my Soule! for his loue towards thee, and let all that is within me praise him for his loue; say it with thy mouth, and doe it with thy heart, and let thy life say Amen to it; and then this loue of God is well bestowed vpon thee; Gods loue is liuely and quicke to vs; and therefore let our thankefulnesse be so to him.

Thirdly, hence we learne this Dutie, to take com­fort Dutie. 3 in this loue of God: It may comfort thee in affli­ctions, in sicknesse, in pouerty, at the houre of death; Many times God brings vs to the gates of death, yet let vs know that God loues vs, and then our state is happy, we shall haue a sweet and comfortable pas­sage through death to life: So it may comfort vs a­gainst all the disgraces and scornes of the world: the world accounts vs as of-scourings, yet here is our comfort, that howsoeuer the world accounts of vs, yet God loues vs, and then it is no matter though the whole world hate vs. Againe, this may comfort vs in our prayers which we make to God; If wee can come to God and pray, Lord remember mee in thy loue, can the Lord choose but heare vs? If we can come to God with a sound perswasion in our hearts that God loues vs, then our prayers shall ascend as a sweet perfume to God, and God will surely heare them, and that quickly.

The fourth Dutie we learne hence, is to keepe our Dutie. 4 selues in this loue of God, Iude 21. It is the richest Iewell that euer we can haue, and hee that changeth this state of Gods loue, for any other, hee changeth heauen for hell: Therefore doe not prouoke God to breake off his loue from thee, displease him not, breake [Page 38] not his Lawes, resist not his Spirit of grace, grieue not his Children, neglect not Prayer, the Word, nor the Sacraments, nor other meanes of grace, but ob­serue him duely, and be ruled by him, and so thou shalt keepe in his loue, aboue all things, turne not backe to thy olde Sinnes; and if thou dost sinne, (as who doth not?) presently humble thy selfe, make thy peace with him by vnfained Repentance, and prayer, and faith in the Mediator Iesus Christ, renew thy Couenant in him; and thus doing, thou shalt be sure to keepe in his loue; for this is the mercy and goodnesse of God to vs, he remembers whereof wee be made, and that we cannot but fall, yet such is his mercy, that if we returne vnto him, hee will loue vs still.

Dutie. 5 Fiftly, here wee must learne this Duty, to recom­pence our God with loue againe; If a man of any fa­shion loue vs, we were very hard-hearted, if we would not loue him againe; If God loue vs therefore, wee must much more loue him againe. In many things we cannot recompence God againe, God is mercifull to vs, we cannot be mercifull to him againe, and so in other things: But God is louing to vs, and wee may recompence him, and loue him againe for his loue to vs: Our loue to him indeed, comes farre short of his loue to vs, yet it is that which God requires, and which hee will accept, and that loue which wee cannot shew to God, let vs peece it vp with our loue to his Children, and to his Gospell, and to his Mini­sters, and thus we may in some sort recompence Gods loue which he shewes to vs.

Vse 3 The third Vse: It teacheth vs how to esteeme of [Page 39] this great loue of God, Ephes. 2.4. which passeth knowledge, Ephes. 3.19. How? Why thus; As the originall and procuring Cause of all the good that e­uer we receiue at the hands of God, 1 Ioh. 3.1. Wee are the Sonnes of God, (saith the Apostle;) What doth he rest there? No, Behold, (saith he) What loue the Father hath giuen to vs, that wee should be called the Sonnes of God? Gods loue is the cause of our adop­tion. If you aske why God chooseth vs, iustifies vs, sanctifies and glorifies vs? the answere is, because he loues vs: But if you aske why hee loues vs? There can be no reason giuen of it, but because he loues vs. This is the Bond of all, it comprehends all the rest of the good that God doth for vs, but is not compre­hended of any of them: This Loue is God, and God is Loue.

Lastly, this shewes vnto vs the Excellency of that Vse 4 Communion which true Beleeuers haue with God,The excellen­cy of a true Be­leeuers com­munion with God, manife­sted in foure things. 1 Neerenesse. because it is bound vp and tyed fast within the vn­bounded limits of Gods loue, Psal. 144.15. Bles­sed are the people that be so, yea, blessed be the people whose God is the Lord: Consider the Excellency of it in these particulars: First, the neerenesse of this Communion, it is of loue, and therefore it is most neere. Loue doth transanimate vs as it were, and makes of two, one; as it is betwixt man and wife; or as the Heathen man said of two friends, that they had one soule, and two bodies: and so Gods loue makes vs one with God; not as if God hereby were become man, or man God, in proper and precise tearmes, but as in a Communion betwixt a man and his wife, they are not one man, or one wife, but one flesh: so the [Page 40] loue of God to vs, in this Communion makes vs not one God, or one man, but one Spirit, 1 Cor. 6.17.

2. Freenesse.Secondly, consider the Freenesse of this Commu­nion, Hosea 14.5. I will loue them freely (saith God;) Luke 1.28. freely beloued: God loues vs freely; as when a father adopts a Childe, for his owne; freely; As if one of you should see a Childe goe vp and downe the streetes, and you should take him into your House, and freely adopt him, and make him your Childe: so doth God, he loues vs freely, and out of his free loue, takes vs into his House, and a­dopts vs to be his Children.

3. Surenesse.Thirdly, consider the Surenesse of this Communi­on, the Bond of it is Gods loue, and his loue is euer­lasting, Ier. 31.3. no time can weare it out, and Can. 8.6.7. Loue is strong as Death, much water cannot quench Loue: It is so betwixt man and woman, much more betwixt God and vs: It is not our sinnes can quench his loue, no, loue couers a multitude of sinnes.

4. Sweetnesse.Lastly, consider the Sweetnesse of this Communi­on betwixt God and vs, if it be from the loue of God, then it is most sweet, Cant. 1.1. Thy loue is better then Wine: If a man haue but a sparkle of this loue in him, it cannot but quicken him, yea, it will rauish him, Psal. 63.3. thy loue is better then life. All the blessings that we inioy, whether they be spirituall or temporall, are no blessings to vs, except they be swee­tened with this loue of God; our meate, our drinke, our life, yea, Heauen it selfe is no blessing, vnlesse it be sweetned to vs by this Loue of God: what good did heauen to the Angels that fell, wanting this loue [Page 41] of God? Oh, the loue of God to a Sinner! What is it? It is the heart of our hearts, the life of our liues, and happinesse of our Soules: Worldly men, let them haue what the world can affoord them, wealth and honours, and the like, they can be content without the loue of God: but this is but as grauell in their mouthes wanting the other; they stand in slippery places, and suddenly they goe downe to Hell. There­fore let vs relish all things wee inioy, as being sweet­ned with this loue of God; our Wiues, Children, Friends, Goods, yea, our owne liues; and then when these are gone, yet the loue of God, whereby they were made sweet vnto vs, will still remaine: Let vs labour therefore for some relish of Gods loue in Iesus Christ; it is hard to get it, Faith onely workes it.

THE THIRD SERMON,

THe dependence of these words with the former, and the mea­ning of them in themselues I haue already shewed. Also I cast this Scripture into this moulde, shewing, that the substance thereof emptied it selfe into these seauen particulars: First, the things implyed, and that was, that there is a Communion betwixt God and the faithfull, in the word seperate, which ne­cessarily implyes a Coniunction with God; things cannot be seperate, that are not first ioyned together. Secondly, there is shewed the Bond of this Com­munion, the loue of God. Thirdly, the Apostle shewes the ground of this loue and Communion, Iesus Christ. Fourthly, he declares the Interest which the Faithfull haue in Christ Iesus, by a tearme of neere reference, our Lord. Fiftly, he doth here auouch the safety of all Gods Children in the middest of all dan­gers, and inlargeth himselfe in many particulars, nei­ther death, nor life, nor Angels, &c. Sixtly, he pro­fesseth his owne confident perswasion that hee hath of this, I am sure. Seauenthly, hee beares himselfe boldly vpon this confidence against all Commers, [Page 43] Death, life, Angels, &c. Of the first and second points we haue spoken; Now in the strength of God we are to procceede to speake of the third point, and that is the ground and foundation of this loue which God beares to his Children, and that is Iesus Christ, Nothing is able to seperate mee from the loue of God, which is in Christ Iesus.

The Doctrine, for our Instruction, is this;Doctrine. The ground or foundation of all Gods loue which hee beares or shewes to true Beleeuers, is Christ Iesus. The Doctrine is contained within the Text fully, and de­liuered almost in so many words, for marke the words, the loue of God which is in Christ Iesus; As if he should say, the loue that God beares to true Belee­uers in Christ Iesus, is setled in him, erected in him, and made good vnto vs in him, as hee being the ground and foundation of it. The Doctrine may seeme plaine enough at the first sight, and so it is; yet that we may rightly and soundly comprehend it, or rather be comprehended by it,Explication. it needes some Expli­cation: First of the names, Christ Iesus; Christ signi­fies the annointed; Iesus signifies a Sauiour, and wher­as he is called in Scripture, sometimes by the name of Christ onely, and sometime by the name of Iesus onely, the Apostle here ioynes them both together, Christ Iesus; thereby to set forth the perfection and fulnesse of Gods loue to vs in his Sonne. Iesus is the name of his Person; Christ the name of his Office, he is called Christ respectiuely to God, by whom he is annointed, he is the Lords annointed: and hee is called Iesus in respect of vs, whom he comes to saue, he is our Iesus, our Sauiour: Behold, how compleat [Page 44] and perfect Gods loue to vs in Christ is? Hee loues vs in his person, he loues vs in his office, he loues vs in his Christ, and in our Iesus, in his annointed, and in our Sauiour, How could he deuise to loue vs more, then is meant and contained in these words, that God loues vs in Christ Iesus? Secondly, we are to speake somewhat of the phrase in Christ Iesus, which is to be receiued vnder a distinction, for there is a diffe­rence in the actions of Gods loue to vs in his Sonne: I say a difference in respect of our Sense, and in re­spect of Gods loue it selfe: Some actions of Gods loue to vs, are so in Christ, that they are wholly suspended on Christ, and his merits are the onely procuring cause of them: As for example, forgiuenesse of sinnes, is an action of Gods loue to vs, and yet this wholly depends on Christ and his merits; that his precious bloud must procure this mercy for vs from God, else they will neuer be forgiuen; and this and the like loue of God, is both in Christ and for Christ. There are some other actions of Gods loue which arise meerely and onely out of the absolute will of God, without any concurrance of Christs merits; As the eternall purpose of God, whereby hee hath determined to chuse some men to saluation; this is an action of Gods loue meerely, rising out of his absolute will, without Christs merits, for Christ is a Mediator, and all his merits are the effects of his loue, not the cause of it; and yet this loue though it be not for Christ, yet is it in Christ too, Ephes. 3.11. according to the eternall purpose which hee wrought in Christ Iesus, that is, in regard of the execution of it, for euen this eternall purpose, and all the actions of Gods loue which arise [Page 45] from his absolute will, are effected and brought to passe, in, and through Christ. This distinction wee must here vndergoe, that so God may haue his right, and Christ may haue his right; that we may honor the Father so, as that we may also honour the Sonne; and the Sonne so, as that the Father may not loose his honour, that so the absolutenesse of the loue of God, and the Mediation of Christ, may not impeach one another. Thirdly, we must obserue, that Gods loue in this verse, is called the loue of Christ, in the 35. verse, shewing, that God not onely loues vs in Christ, but that Christ loues vs too: We must con­ceiue it thus; God loues his Sonne Christ Iesus, and in him all true beleeuers; Christ Iesus loues God the Father, and in him he loues all true beleeuers; and this is the right straine of Gods loue to vs in Christ Iesus. So much for explication.

For proofe of this point,Proofes. looke into these places of Scripture, Mat. 3.17. This is my beloued Sonne, &c. Here is a Proclamation from heauen, published by Gods owne mouth: God the Father speakes it of his own Sonne, This is my beloued Sonne, &c. The words intend two things: First, the loue of God to Christ Iesus, This is my beloued Sonne, that is, my most dearely beloued Sonne, for so it is in the originall: Secondly, the loue of God in his Sonne, to all those that he is well pleased withall, in whom I am well pleased; He doth not say, with whom I am well plea­sed, as my loue staying vpon him only; but in whom, as my loue extending it selfe to all that are in him. This loue that God beares to Christ extends it selfe to all men and Angels. All the loue they finde of God, [Page 46] it is in his beloued Sonne, Christ Iesus, Iohn 17.23. and 26. verses. In the 23. our Sauiour saith, Thou hast loued them, as thou hast loued me; speaking of the faithfull: Heere wee see that the loue of God to Christ, is the sample or patterne of that loue which he beares to vs▪ Now is not the sampler, or patterne, the ground of that draught which is drawne by it? then the loue of God to Christ, must needes be the ground of his loue to vs: In the 26. verse, That the loue where with thou hast loued me, may be in them: With the same loue wherewith God hath loued Christ, he loues vs; Here he speakes more directly to the point then before, in the 23. verse, there was but a likenesse, thou louest them, as thou louest me: Here is a samenesse or onenesse of each: The same loue wherewith thou hast loued me, may be in them. It is not two sorts of loue, or two seuerall loues that God beares to Christ, and to vs, but as God is most simple, and but one, so is his loue, the same hee beares to Christ, the same he beares to vs, rooted and groun­ded in Christ, and in, and through him, extended and communicated to vs, 2 Cor. 5.19. God was in Christ, reconciling the world to himselfe: Here the Apostle speakes of the wonderfull loue of God to the true be­leeuing world in Christ; and hee comprehends all this loue of God in these words, God reconciled vs to himselfe in Christ; and withall shewes the manner how he hath reconciled vs to himselfe, by not im­puting our sinnes vnto vs. Here must needes be infi­nite loue and mercy in God, to forgiue so many thousand sinners, as there are beleeuers, and so many thousand sinnes as euery beleeuer is guilty of, from [Page 47] the beginning, to the end of the world: Here is infinite loue; And what is the ground of all this, that the Lord doth vouchsafe all this loue and mercy to beleeuers? why, it is altogether in Christ; and this the Apostle sets out most significantly in the first words, God was in Christ personally, there was the seat of his loue; and in Christ he loued vs, and in him he reconciled vs to himselfe, not imputing our sinnes vnto vs; so that all Gods loue which he beares to vs, is in Christ Iesus, Ephesians 1. verse 6. To the praise of the glory of his grace, wherewith hee hath made vs freely accepted in his beloued; The Lord is very gra­cious vnto his children, he takes vs into his fauour, and sets his loue vpon vs, vouchsafeth many kindnes­ses vnto vs, and this is a glorious grace, that hee vouchsafeth vs the glory of his grace: God magni­fies and glorifies his grace exceedingly on vs: In what? In that he doth accept vs, saith the Apostle; It is a glorious and an admirable grace, that the Lord God being so great, so holy, and so glorious as he is, should yet freely accept vs, such poore, sinfull, and base creatures as wee are; But what is the rule or ground of this, of all this glorious grace? It is Christ Iesus, it is in his beloued, saith the Apostle, for so it followes in his Beloued, that is in Christ Iesus: Hee is the beloued Sonne of God; So that wee see from proofes out of the Scripture, that the point is cleere, that all the loue, grace and acceptance, that euer God shewes to true Bele [...]uers, it is in Christ Iesus, it is rooted and grounded, and founded in the beloued Sonne of God, Christ Iesus.

The Reasons are drawne from the Scripture too,Reasons. [Page 48] 1 and they are of two sorts; some from our selues, and our owne estate; others from Christ: First, from our selues, our Nature being corrupted, God cannot loue this Nature of ours, except he finde it in such a person that is free and pure from this corruption; and that is Christ Iesus alone; and therefore in him alone God loues vs: Our Nature is corrupted with sinne, Rom. 3.23. All haue sinned, and are depriued of the glory of God: And God cannot loue, but hate sinne and corruption, Psal. 5.4.5. Thou hatest all them that worke iniquitie, thou shalt destroy them that speake lies: God hates not onely the worke, but the workers of iniquity: Wee are so farre from being beloued of God, that wee are hatefull to him of our selues; and therefore God cannot loue our Na­ture, except he finde it in such a person as is free from sinne, and that is Christ alone: He tooke our nature vpon him, Iohn 1.14. The word was made flesh: and he alone was free and pure from sin, Isa. 53.9. He had done no wickednesse, neither was there any deceit in his mouth: And therefore in him alone GOD loues vs.

Reason 2 The second Reason is from Christ himselfe, and that in many respects: Take him any way in his Na­ture, person, office, workes, doings, sufferings, Christ Iesus yeelds vs, not onely a cause, but an euident de­monstration thereof. I will giue you some taste hereof: For to speake of all is infinite and impossi­ble. First, consider Christ in his relation to God, and so he his the Sonne of God, the onely begotten Sonne of God, Iohn 1.14. Therefore he is the seate of Gods loue: It is so betwixt the Earthly Father and his [Page 49] onely Sonne; but if it should faile in man, yet it cannot faile in God; for Christ is called the Sonne of Gods loue, Col. 1.13. Therefore hee is the very loue of his Father: Therefore all they that are beloued of God, are beloued in him, or else they are not beloued. Secondly, consider him in relation to vs; He is our head, we his body, Col. 1.18, and is not the sense and motion of naturall life originally seated in the head, and deriued from the head to all the parts of the Body? and so it is betwixt Christ and vs in the sense and motion of Gods loue, in our spirituall life; He is our head, and all our spirituall life is in him, and comes from him. He is the Vine, and we are the bran­ches, Iohn 15.5. and what iuyce or nourishment soe­uer is in the branches for naturall growth, it is first in the stocke or roote; so it is betwixt Christ and vs, what iuyce soeuer we haue to grow in Grace, it is from this stocke, euen from Christ himselfe. Hee is the foundation, we the building, 1 Cor. 3.9.11. And doth not the whole frame, waight, and cost of the building rest on the foundation? so the whole frame of Gods Church, and that grace and worth of euery beleeuing member, it rests wholly on Christ the foundation. Thirdly, consider Christ in the Com­mon relation he beares to God and vs, and so he is our mediator, and that not onely to God for vs, but from God to vs, 1 Tim. 2.4. A mediator generally re­ceiues of the one party, and conueyes it to the other; and so Christ receiues the loue of God, and conueyes it to vs: But this may be where the parties are equall; but here God and man must be mediated betweene: the parties are very vnequall; and therefore here is a [Page 50] 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 [Page 51] 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 [Page 52] 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 Ch [...]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 [Page 53] 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 p [...]arl [...]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 Chr [...]st, and that desire to be [...]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 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 [Page 54] 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, [Page 55] 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.

[Page 56] 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 store­house 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 [Page 57] 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 denie our selues, and dye to sinne, and rise againe to newnesse of life. Thou that goest on in thy sinne, neuer dreame that God loues thee in Christ, except thou hast crucified the flesh with the lusts, they that haue their part of Gods loue in Christ, they crucifie the flesh.

Thirdly, then this loue of God to vs in Christ, is [Page 58] a most perfect loue, Ioh. 17.23. God loues vs with the same loue wherewith he loues Christ, and there­fore it cannot but be a most perfect loue; If God should loue vs in our selues, it would be a very imper­fect loue, not worthy God; because all the louely graces in the best of vs are stained with many imper­fections; and therefore God takes vs, and sets vs into Christ, forgiues all our sinnes in his death, and co­uers all our vnrighteousnesse with his righteousnesse, and so beholds vs, and loues vs in him with a per­fect loue; and if we haue not this perswasion, we shall neuer come to haue any true peace in our consciences. Fourthly, if God loue vs in Christ, then his loue to vs is most vnchangeable and vnmoueable; it is groun­ded and built on a Rocke, and the Rocke is Christ Iesus, and therefore can neuer be moued, but stands fast for euer: If any thing can alienate Gods loue from Christ Iesus, then it may alienate his loue from vs; If nothing can remoue his loue from Christ, then no­thing can remoue it from vs; and let sinne and Sathan, and all our enemies, bodily and spirituall, stand vp and say what they can doe against vs: Can you draw vs from the loue of God? wee will put you hard to it: well, doe your worst: Can you draw the loue of God from Christ? if you cannot, (as wee are sure you cannot) then you cannot draw it from vs, for it is grounded in Christ Iesus. Lastly, if God loue vs in Christ, then this loue of God to vs is a most sweet and comfortable loue, and that in all the former respects, because it is a tender loue, a holy loue, a perfect loue, and an vnchangeable loue; yea, but especially in this respect, because it is in Christ Iesus: the very name [Page 59] of Gods loue is very sweet and comfortable vnto vs, but when the nature of it is tendred vnto vs in the name and person of Iesus Christ, it is much more sweet and comfortable vnto vs: To be sorted with Christ in any state whatsoeuer, is very comfortable to the beleeuing soule, to be in afflictions and reproa­ches with him, yea, to dye with him, this is a com­fortable thing to Gods Children; Who would not thinke themselues happy to be ioyned with Christ in any of these? Yea, but to be sorted with Christ in the bosome of God, in the loue of God; that God should loue vs in Christ Iesus, yea, and with the same loue wherewith hee loued Christ Iesus: Here is the comfort of all comforts, and the fulnesse of our Con­solation.

The last Vse teacheth vs, that as God loues in Vse. 6 Christ Iesus, and measures forth all his proceedings to vs in him; so must wee doe to God againe; If wee doe any thing to God, doe it in Christ; If we beleeue in God, let vs beleeue in him through Christ; If wee pray to God, let vs pray to him in Christ; If we loue God, let vs loue him in Christ; If we obey God, let vs obey him in Christ; If wee worship God, let vs worship him in Christ; Whatsoeuer we doe in word or deed, let all be done in the name of our Lord Iesus Christ, Colos. 3.17. else it is abhominable to God, our spirituall sacrifices are acceptable to God onely in Iesus Christ, 1 Pet. 2.5. Againe, is Iesus Christ the ground of all Gods loue to vs, then let the ground of all our loue to God, to the faithfull, and to the Creatures, be setled in Christ; Doth God loue thee onely in Christ, and canst thou not loue where thou seest Christ? Or [Page 60] darest thou loue where thou dost not see him? Seeing God loues where he sees Christ, and loues not where he sees not Christ, learne his example, and frame loue to his loue; Let vs loue the Creatures of God in Christ, the Children of God in Christ; let vs loue the ordinances of God in Christ; let vs loue God himselfe in Christ, and whatsoeuer we doe in the seruice of God, let it be done in Christ; whatsouer we doe in word or deed, let all be done in the name of our Lord Iesus Christ. Yee come now to receiue the Sacrament of the Lords Supper, then walke by this Rule in receiuing; Let vs doe all that we doe herein, in the name, faith, loue, power, and me­diation of Christ; Let vs receiue it in Christ, as God giues it to vs for the loue hee beares to vs in Christ, so let vs receiue it for the loue of Christ, with a true purpose to serue God all our life; and let vs bewaile our sinnes, and know that all our worthinesse is in Christ; and therefore let vs receiue it in the worthi­nesse of Christ, beleeuing that God will make it effectuall to our soules in him: And so receiuing it, and doing all we doe in it, in the name of Christ, we shall receiue it with glory to God, and comfort to our owne Soules.

THE FOVRTH SERMON,

AS the Lord hath beene pleased to enable vs, we haue entred in­to the handling of these verses: and shewed the dependance of them with the former, and the meaning of the seuerall tearmes of words that the Apostle de­clares himselfe vpon: then I laide you downe seauen heads, whereunto the whole force of the Apostles speech might be reduced; the first was implyed, and that was, that there is a Communion betwixt God, & all true beleeuers. Secondly, the Apostle shewes the Bond of this Communion, & that is the loue of God. Thirdly, he shewes the ground of this Communion, and of the bond of it, and that is Iesus Christ. Fourthly, the Apostle declares the neere interest that the faithfull haue to Christ, by a note of speciall re­ference, our Lord. And this is the point we are now come vnto, and if God shew vs strength in weake­nesse, it shall be our meditation at this time.

Christ Iesus our Lord: The Doctrine hence is this:Doctrine.

That there is a very neere and speciall reference be­twixt Christ Iesus and all the faithfull; whereby hee is interressed in them, & they in him; He is our Lord, [Page 62] saith the Apostle, and consequently, wee are his sub­iects and seruants, for this is a terme of mutuall rela­tion, intending his right in vs, and ours in him; his superiority ouer vs, and our subiection vnto him; hee is our Lord, and we are his subiects and seruants. Ac­cording to our manner, we will speake somewhat of this by way of Explication:Explication. And therein wee are to consider of two things: First, of the Title, Lord. Secondly, how it doth sute with the present purpose of the Apostle. First of the Title, Our Lord, or the Lord of the faithfull, or the Lord ouer his Church: Christ is our Lord: A Lord, is a name both of honour, and also of authority, and power; therefore when the Apostle saith, Christ Iesus our Lord, we must vn­derstand that he is the owner, and also the guider and ruler of the faithfull, hee gouernes vs by his lawes, and guides vs by his Spirit, and keepes vs in his pro­tection, and imployes vs in his seruice: The Lord­ship of Iesus Christ ouer the Church, or ouer the faithfull, is to be conceiued vnder these termes; First, that he is our speciall Lord; secondly, that he is our spirituall Lord: thirdly, that he is our sauing Lord; and fourthly, that he is our absolute and onely Lord. First, Christ is our speciall Lord; God the Father, and God the holy Ghost, as well as God the Sonne is our Lord; and yet there is but one Lord, as there is but one God, but this is in a generall sence: But Christ is our Lord, not onely in respect of the Godhead, as the other persons are, but in a speciall manner, as hee is our Mediator, Acts 2.36. God hath made him both Lord and Christ: that is, God hath put this of­fice and honour vpon him, God hath appointed him [Page 63] to be our Lord in a special manner, as he is our Medi­ator. Secondly, he is our spirituall Lord; he is not the Lord of our bodies onely, but of our soules and our consciences, and this Lordship which he hath ouer vs, he exerciseth not in any worldly state or outward pompe, but in a spirituall state, as a heauenly Lord, Iohn 18.36. My Kingdome is not of this world; as who should say, I am a King, but not an earthly King; a Lord, but not a worldly Lord; but I am a spirituall King, and a heauenly Lord. Thirdly hee is our sauing Lord, he is the Lord of the whole world; of the wicked, as well as of the faithfull in a generall sence: but to them he is a destroying Lord, to vs hee is a sauing Lord, 2 Pet. 2.18. Last, and grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ; Christ is so our Lord, as he is also our Saui­our; and that not onely with a temporall saluation, to saue vs temporally, for so, as the Prophet speakes, hee saues both man and beast; but as our eternall Saui­our, to giue vs euerlasting saluation both in grace and glory. Fourthly, he is our absolute and onely Lord, ruling vs meerely by his owne will, freeing vs from all forraigne powers and authority whatsoeuer: If any creature haue any Lordship or authority ouer vs, as Kings, Princes, Magistrates, Parents, and Mini­sters haue, it is as subordinate to our Lord Iesus Christ; And whatsoeuer they doe to vs, they must doe it as vnder him; and whatsoeuer we do to them, we must doe it as vnto Christ, Col. 3.23.24. Whatso­euer ye doe, doe it heartily, as vnto the Lord, and not men, knowing that of the Lord ye shall receiue the re­ward, for yee serue the Lord Christ: It is in him, and [Page 64] by him that they rule ouer vs, and it is in him, and for him, that we doe seruice to them, for so is the rule in that place.

The second point for Explication is, how this Ti­tle sutes here with the present purpose of the Apo­stle: Surely it sutes very fitly with it, for it is a point very materiall to the cause in hand, that is, to proue the stability of the faithfull in the state of grace: For some happily might obiect and say; What if the loue of God be set vpon vs in Christ, how come wee to fare the better for it? Yes, saith the Apostle, the same Christ in whom God loues vs, is himselfe our Lord, and we are his seruants, & therfore his care & respect for vs is such, that looke whatsoeuer loue God doth intend and beare to vs in him, himselfe being our Lord, will faithfully mannage the same at all times, for our best safety and greatest good: The Apostle had named mighty aduersaries, as Death, Life, An­gels, &c. and for our better encouragement against them all hee sets out our Captaine and deliuerer in a high and glorious title: He is a Lord, and therefore farre aboue all our enemies; he is our Lord, and therefore can and will deliuer vs from them all.

Proofes.We come to the proofes: There is nothing more frequent in the new Testament then this, that Iesus Christ is called our Lord; and no maruell, for this is the very summe of the Gospel, the Apostle makes it to be so, Rom. 1.1.3. Paul an Apostle of Iesus Christ, cal­led to be an Apostle, put a part to preach the Gospel of God: Concerning his Sonne Iesus Christ our Lord. I will onely serue my selfe vpon such places of Scrip­ture where Christ is called our Lord in some speciall [Page 65] significancy, that is, with some speciall reference to some notable worke, whereby he hath shewed him­selfe to be our Lord. 1 Cor. 8.6. Vnto vs there is but one God, euen that Father, of whom are all things, and we in him, and one Lord Iesus Christ, by whom are all things, and we by him: Hee had shewed before, that there are many Gods, and many Lords, to others; but to vs, that is to the faithful, there is but one God & Fa­ther, & one Lord Iesus Christ. Mark how significantly the Apostle applies this Title, Lord, to Iesus Christ, in respect of the Soueraigne Lordly power he hath ouer all things, especially ouer the faithfull. Christ Iesus hath supreame authoritie ouer all things; all things are by him, and we by him; and therefore he is our Lord, and our onely Lord, we haue but one Lord. Rom. 7.25. I thanke God, through Iesus Christ our Lord. The Apostle had complained before of the bitter combate which he felt within himselfe, betwixt the flesh and the spirit; and finding himselfe ouer-mat­ched with the lusts of the flesh, in the 24. verse, hee cryes out for helpe, Oh wretched man that I am, who shall deliuer mee! and presently he thinkes vpon Ie­sus Christ our Lord, and vpon him he sets downe his rest, I thanke God through, Iesus Christ our Lord: as if he should say, it is Iesus Christ our Lord, that hath ap­pointed me to this combate; It is Iesus Christ our Lord, that giues me strength in the combate; and it is Iesus Christ our Lord, that in due time will deliuer me, and giue me victory in this combate; though I be ouermatched with these enemies, yet he will ouer­match them. Who should a man flie to in his di­stresse, but to his Lord? So the Apostle here, flyes to [Page 66] Christ Iesus, as to his Lord, 1 Cor. 15.57. Thanks be vnto God, who hath giue vs victory through our Lord Iesus Christ; The Apostle speakes there of Christ and of his Resurrection from the dead, where­by he hath ouercome death, not for himselfe onely, but for the faithfull, and in that respect he calls him our Lord: For wherein did euer Christ Iesus shew himselfe more plainely to be the Lord, then by his Resurrection? And wherein may he Lord it more, then in giuing his subiects and seruants victory ouer Death and Hell, and all their enemies? To proceed yet a little further in the proofe of this point, accor­ding to this generall proportion of Christ being our Lord, that is, the Lord of all the faithfull; wee shall finde that particular beleeuers haue laide parti­cular claime to Christ, euery one of them as to his Lord, Luke 1.43. And whence commeth it that the mother of my Lord should come vnto me? A strong faith in a weake woman, to confesse Christ Iesus to be her Lord, euen whilest he was in his mothers wombe; My Lord, that came downe from heauen for me; My Lord, that tooke flesh of the blessed Virgine, my neere and deare Kinswoman, euen for my sake, to re­deeme mee. Iohn 20.13. They haue taken away my Lord, &c. She speakes it as a woman weeping and mourning, but not out of a womanish passion, but out of a spirituall and heauenly affection: My Lord, that hath forgiuen mee so many sinnes; My Lord, that hath cast out seauen Diuels out of me: My Lord, that hath stood it out manfully on the Crosse, against all the powers of darknesse, for the redempti­on of my poore sinfull soule: Oh, they haue taken [Page 67] him away, and I know not where they haue laid him? If I could tell where they haue laid him, I would surely goe to him; I would goe through thicke and thinne, that I might enioy my Lord, but alasse, they haue taken away my Lord. Iohn 20.28. My Lord and my God; It is the speech of Thomas, he saw in our Sauiours hands the print of the nailes, whereby he was fastened on the Crosse, and in his side he saw the wound of the Souldiers Speare, and vpon sight thereof, he cryes out, my Lord and my God, as who should say, Oh my Lord, these wounds thou hast re­ceiued for my sinnes and trangressions; Oh my Lord, &c.

The Reasons: First, Christ is our Lord, because Reason 1 he made vs: Euery free agent is Lord and Master of the worke of his owne hands: He made vs, therefore he is our Lord. Col. 1.16. By him all things were made; Yea, but so he is the Lord of the wicked, hee made them too; yea, but he is our speciall Lord, hee made vs not onely to be Creatures, which is com­mon to the wicked; but to be new Creatures, which is peculiar to the faithfull onely. 2 Cor. 5.17. If any man be in Christ, let him be a new Creature. Hee transformes and new moulds vs, and makes vs new Creatures if we beleeue in him: Our Lord Christ, as he makes vs Creatures, so he makes vs new Creatures; Christ Iesus hath made vs both Creatures and new Creatures too, and therefore he must needes be our absolute and speciall Lord.

Secondly, he is our Lord, because we were giuen Reason 2 to him of God. Iohn 17.6. Thine they were, and thou hast giuen them me. God hath giuen vs to his [Page 68] Sonne Christ, and therefore wee are his in the best and surest right that may be. What better right can we haue, then to that which is giuen to vs freely? And marke in what termes God hath giuen vs to Christ, and by what right we are Christs; Thine they were, and thou hast giuen them mee: In the same propinquity that we were Gods, in the same propin­quity we were giuen vnto Christ; but we were Gods as he is our Lord, and therefore we are Christs so too: And marke further here, how hee shewes him­selfe to be their Lord, and they to be his seruants, I haue declared thy word to them: that is, I as their Lord haue set them their taske, what they must doe, that they may be saued; And they haue kept thy Word, saith our Sauiour, that is, as good and faithfull seruants to their Lord they haue followed my dire­ction.

Reason 3 Thirdly, he is our Lord, because he hath deliuered vs from all our enemies, Sinne, Sathan, &c. Luke 1.71. A temporall deliuerer from a temporall bondage, deserues iustly to be Lord ouer those whom he doth deliuer; and this the Law and light of Nature taught among the Heathen; for looke who it was de­liuered another from any bondage; his Lord hee was: Our Lord Iesus Christ deliuered vs from the spirituall and eternall bondage and slauery of Sinne, Sathan, Curse, Death, Hell, and Eternall damna­tion; And therefore he must needes bee our Lord much more. And this Reason may be yet further confirmed, if we consider the intendment of Christ in our deliuerance, and that was, that we his seruants, might serue him all the dayes of our life, Luk. 1.74.

[Page 69]Fourthly, he is our Lord, because he hath bought Reason 4 vs, 2 Pet. 2.1. Denying the Lord that he hath bought them. Naturall reason teacheth vs this: Shall not a man be Lord of that he hath bought, and truely and dearely paide for? But Christ hath bought vs and paide dearely for vs, not siluer and gold, but his owne pretious bloud; therefore he hath most soueraigne right ouer vs, as our Lord, and we are most strictly bound to him as his seruants: It is the Apostles rea­son in the 1 Cor. 6.2 [...]. Yee are bought with a price, therefore glorifie God in your bodies, and in you spi­rits, for they are Gods.

This Doctrine is full of Vse, the first Vse is, con­cerning Christ himselfe▪ the second is, concerning vn­beleeuers; and the third is, concerning the faith­full.

The first Vse is concerning Christ himselfe, He is Vse 1 our Lord: This is an euident proofe of his Godhead, he is our Lord, and therefore our God: Christ is sometime called the Lord, and that intends his Soue­raigne power and authority ouer all things; some­time our Lord, and this intends his Soueraigne power and supreame authoritie ouer the Church, euery way the name Lord proues him to be God: For to haue Soueraigne power, and supreame authority ouer all things, or ouer the Church, cannot be giuen to any but to God: Remember the termes before mentio­ned, vnder which wee are to conceiue Christ to be our Lord, and euery one of them will necessarily conclude that Christ our Lord is Christ our God: First, hee is our speciall Lord, as hee is our Mediator, and he must be God as well as man, that he may be [Page 70] Mediator betwixt God and man. Againe, hee is our spirituall Lord, he is Lord ouer our soules and con­sciences, and a conscience well rectified acknowled­geth none ouer it but God. Againe, he is our sauing Lord, and none can challenge this but God himselfe: Saluation belongs to God alone. Lastly, hee is our absolute Lord, to be obeyed without questioning, without controule, and without resisting, in all things whatsoeuer he commands: and this none can chal­lenge but God onely. I hope there is none here pre­sent, that will either deny or doubt of Christs God­head: but there are many of vs that in prayer and con­ference name Christ our Lord, but yet neuer thinke of his Godhead, which is the life of his Lordship, both in himselfe, and vnto vs: Christ Lord, without Christ God, is no Lord at all.

Vse 2 The second Vse is concerning the wicked and vn­godly vnbeleeuers. If Christ be our Lord, that is, the Lord of the faithfull, and of his Church; then the wicked and vnbeleeuers haue nothing to doe with him, that is, as a sauing Lord: What a desperate, wretchlesse, and wofull case are they in? Iesus Christ is none of their Lord to saue them, nor they are none of his seruants, they yeeld him no homage nor obedi­ence, and therefore can expect no comfort nor salua­tion from him: Consider both their life and their death: In their life they goe vp and downe doing their owne wils, and not Christs will, neither are they ruled by his Lawes, but like Lordlesse and Master­lesse men, they goe about, saying, What Lord shall controule vs? If they doe serue, or be ruled by any Lord at all, it is the Diuell, his word is their Law, [Page 71] they are ruled by his will, and are at his becke: Let him bid a wicked man sweare, or lye, or prophane the Sabboth, be drunke, steale, &c. straight way he will doe it, he is led by the Diuell, at his will, as the Apostle saith: Oh, that the faithfull would and could performe such true seruice to their Lord Iesus Christ, as these doe to their Lord the Diuell! It is a foule shame to vs that wee yeeld not such true seruice to Christ, as they doe to their Lord the Diuell; and it is a foule shame in them, that they yeeld such true ser­uice to the Diuell. So at their death, when they are on their death-beds, doe they pray? no, saith Iob, the wicked pray not at all times; No, they curse, and rage, and dispaire, or at the best they are like to Na­ball, their hearts are dead as a stone within them, there is no spirituall life nor comfort in them; they haue neuer a Lord in heauen to commit their soules vnto, but the Lord whom they serued in their life, the Diuell stands by them ready at their death to carry away their soules to hell, when they part from their bodies, as he did the rich mans, and then this cursed Lord and Master that set them on worke, and to whom they haue done such true seruice here, shall truely pay them their full wages in euerlasting tor­ments: They haue sinned with the Diuell and his Angels here, and therefore it is iust with God to giue them their part and portion, and to damne them with the Diuell and his Angels for euer: And then this our Lord Iesus Christ, whom they neglected and op­posed in their life, and would not acknowledge to be their Lord, hee shall shew himselfe to be a mighty Lord against them, and then hee shall exercise his [Page 72] Lordly power and authority ouer them in wrath and vengeance, to their eternall condemnation. And then the very thought of the Lord Iesus shall be as terri­ble to them, as the torment they endure, to thinke that Christ should come downe from heauen to saue them, and that they should be such wretches, to serue the Diuell rather then him.

Vse 3 The third Vse is for the faithfull; this toucheth them in many respects. First, here is the honour of the faithfull, in that they serue this great Lord; Christ Iesus is their Lord, and they his Seruants: When sundry Ambassadors meete together from sundry places, in a strange Country, he that serues the greatest Prince amongst them, hath the precedency of place and honour before the rest, because hee serues the greatest Lord: We all liue here as Seruants to Kings, or Nobles, or Magistrates, or Masters; but the faith­full, howsoeuer they serue other Lords, yet their spi­rituall Lord, is the Lord Iesus Christ, and by how much he is greater then other Lords, so much the more is their honour aboue all other Seruants what­soeuer: It was that which the Apostle Paul and o­ther of the Apostles boasted of, and so much com­forted themselues in, as we may see in their Epistles, that they were Seruants to this Lord: Paul a Ser­uant of Iesus Christ: Iames the Seruant of Iesus Christ, and so others. A man when hee sends an Epi­stle, graceth himselfe with the greatest title he can; the Apostles grace themselues in their Epistles with this Title, the Seruants of our Lord Iesus Christ, as the greatest title they can haue; Nay, the very Angels in heauen take delight and comfort in it, Reuel. 22.9. [Page 73] I am thy fellow seruant, (saith the Angell to Iohn) the seruant of the Lord Christ as well as thou. Some thinke it a shame to be counted Christs Seruants; What? shall we be ashamed of that which is our greatest glo­ry and honour with God? God forbid: In trouble, and in persecution, let vs acknowledge him to be our Lord, that will giue vs full content both in grace and glory. Let carnall and prophane worldlings reproach vs (as in these dayes it is too common) that wee are too precise, and that we are zealous for the Lord of hosts, that we make conscience of our wayes, and that we keepe our selues from the corruptions of the times, and that we will not runne with them into ex­cesse of riot, this is the scandall of the Crosse in these times, that the faithfull will not company and sym­bolize with the wicked in their sinnes: no, we will not serue your sinnes, wee serue the Lord Iesus Christ, and if you reproach vs for it, we will weare that reproach as our Crowne: The glory of the wicked is their shame; but the shame that the wic­ked lay vpon vs, is our greatest glory; though this be a shame with men, yet it is honour with Christ, hee will take knowledge of vs as his Ser­uants.

Secondly, this is matter of comfort to Gods Children; and they stand in great neede of comfort in these vncomfortable times; why this, that Christ is our Lord, if we be sure of that, it will support and cheere vp our hearts in all our distresses, against deser­tions of men, when men, when friends, yea, when our Parents forsake vs, our Lord Christ wil neuer forsake vs, Psal. 27.10. Though my Father and Mother should [Page 74] forsake me, yet the Lord would gather me vp. It com­forts vs against all oppositions of men; they are ma­ny, great, and strong, they rage, and plot, and they band themselues together against the Lord, and a­gainst his Christ, but yet here is our comfort, hee that dwelleth in heauen shall laugh, our Lord shall haue them in derision. Psal. 2.2.4. So it may com­fort vs against all our wants, Christ is our Lord, and therefore wee shall want nothing, Psal. 28.1. The Lord is my Shepheard, I shall not want. Againe, it may comfort vs against weakenesse and infirmities, Christ is our Lord, and his grace is all-sufficient for vs, as the Apostle saith, 2 Cor. 1.9. Againe, it may comfort vs against all dangers present, imminent, and future. Christ is our Lord, therefore we will not feare, The Lord of hosts is with vs, the God of Iacob is our refuge, Psal. 46.1.2.3. So it may comfort vs against all Sathans temptations, the fiercest, greatest, and fearefullest that Sathan can assault vs withall. Christ is our Lord and Master, and can a Lord or Master see a faithfull Seruant of his wronged and oppressed by his enemy, and not stretch forth his hand to helpe and rescue him? If men will, yet our Lord Christ will not, nor cannot, but the more fierce­ly wee are assaulted by our enemies, the more ready will hee be to helpe vs. Therefore in the depth of temptation retire thy selfe to this sure Hold, to Christ, as to thy Lord, and say vnto him, Oh my Lord, seest thou how I am oppressed with thy ene­my and my enemy? Wilt thou see me trodden vnder feete? Vp Lord I pray thee, fight for me, suffer not my soule to be a prey to such a cursed enemy. And [Page 75] 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 thornes, and was stroke vpon that Crowne, to adde affliction to his afflictions; so we must looke for many thornes, many afflictions, and for affliction to be added to affliction: But yet be of good cheere, Christ will recompence all with a Crowne of Glory. Let vs apply this to the Sacra­ment: We come heere to the Lords Table, this is a great honour to vs, therefore let vs be thankefull for it: Secondly, let it comfort vs, that if we come in re­pentance, we shall haue our comfort sealed vp vnto vs, to our hands, to our mouthes, and to our hearts. Againe, we professe Christ to be our Lord, then let vs examine whether we feare him, loue him, and o­bey him as our Lord. Alasse, wee must all confesse we come short in these duties; let vs acknowledge this vnto him, and let vs say, Lord though we deserue not to be thy seruants, yet thou art our Lord, and let vs come with more faith and feare, and loue, and [Page 79] with more resolution, to obey him better then euer we haue done. If this Sacrament Seale vnto vs that Christ is our Lord; it must also seale vnto vs that we are his seruants, and then we must not honor him for an houre, while we are here, but all our life time. If thou be the seruant of Christ, he is thy Lord, but if thou serue the world, or thy belly, or thy pleasure, or any thing else, and not the Lord Iesus in the truth of thine heart, then he is none of thy Lord, nor thou art none of his seruant. And therefore when thou shalt come and knocke, & say, Lord, Lord, open vnto me, he will answere thee, away from me, thou art none of my seruant: therefore let vs subiect our selues vnto him, in all obedience, both in doing, and suffering, as vnto our Lord, and so he will recompence vs with grace here, and with glo­ry hereafter.

THE FIFTH SERMON,

IN handling this Scripture as GOD in mercy hath giuen strength wee haue proceeded thus farre: First, wee haue shewed the dependance of the verses with the former; then we shewed the meaning of the words in themselues: After that we cast this Scrip­ture, for our better instruction and memory, into this mould, and shewed that it did empty it selfe into these seauen particulars. First, that which is imply­ed, namely, that there is a Communion betwixt God and the faithfull: Secondly, that which is exprest, namely, the bond of this Communion, and that is the loue of God: Thirdly, the Apostle shewes the ground of this Communion, and of this bond too, and that is Iesus Christ: Fourthly, hee shewes that the faithfull haue a neere interest in Christ Iesus, and this he sets forth by a terme of neere Relation, our Lord: Thus farre we haue proceeded already. The fifth point is, that the Apostle auoucheth the safety of all the faithfull in the middest of all dangers that they are subiect to; nothing shall seperate vs from the [Page 81] loue of God. And this he inlargeth in many particu­lars, as by and by we shall see.

This is the fifth thing then that we are to consider of, namely the safty of the State of Gods children in the midst of all dangers; wee will propound the the Doctrine thus:

The hould that the faithfull haue in the loue of God through Iesus Christ, it is a sure hould:Doctrine. the estate of grace that they are in, is an vndefeasable estate, nothing can void them, nothing can depriue them of it. Consider well the words of the obserua­uation; the very words whereof are in effect the ve­ry words of this Scripture; and the whole matter of the obseruation, is the whole matter of this Scrip­ture; For that which we haue spoken heretofore tou­ching our Communion with God, the bond of it Gods loue, the ground of both Iesus Christ, &c. haue beene but preparations to this Truth; and these points which follow touching the Apostle his certainty he hath, and the vse he makes of it, are but inferences from this truth. This is the truth it selfe, that is here peremptorily and precisely affirmed: that nothing shall seperate the faithfull from the loue of God to them in Iesus Christ, nor from the estate of grace that they are in: And this the Apostle contents not himselfe onely to affirme in the generall, but withall confirmes it in particular, by a sufficient rec­koning vp of all the parts of the Aduersarie power, that is or can be against vs: Death shall not, nor life shall not, nor Angels, &c. nor any other creature, nothing shall seperate vs; not any one of these dangers asunder; no, nor all of them ioyned [Page 82] together, no nor any other added to them, nor any o­ther Creature, put what you will to them, nothing shall seperate vs from the loue of God, which is in Christ Iesus, and to put the matter out of all shew of doubt, he saith, not onely they shall not seperate vs, but he puts it vpon an impossib [...]lity, they shall not be able to seperate vs; let them ioyne all their powers together, and doe what they can, they shall neuer be able to doe it: Thus we see the Doctrine is natural­ly raised, and the Apostle presseth it as the maine matter of the Scripture.

Explication.I will speake somewhat, as our order is, for Expli­cation of the Doctrine, and therein I will handle but this one point: Because the Doctrine speakes of the loue of God, and of the state of grace; we must know what it is to be in that state of the loue of God, and the estate of grace; for either it hath been our state, or now is, or hereafter shall be our estate, else we can ne­uer be saued: therefore before we shew that wee can­not fall away from this state, it is needfull to shew what it is to be in it. The estate of the loue of God, and the state of grace, is to be throughly reconciled to God, through the precious bloud of Iesus Christ; whereby we are iustified from all our sinnes, and en­tred into a course of true sanctification: It is called the estate of Gods loue, in opposition to the estate of Gods wrath, wherein we are all by nature, Ephes. 2.3. In this state of wrath God lookes downe from hea­uen vpon vs in mercy, and receiues vs freely into his loue through Iesus Christ, and so wee are translated out of the estate of Gods wrath, into the estate of his loue; It is called the estate of grace, in oppo­sition [Page 83] to the state of sinne, that we are all in, Rom. 3.28. All haue sinned, &c. In this sinfull state the Lord lookes downe from Heauen in mercy vpon vs, and in Iesus Christ bestowes vpon vs the sauing grace of Iustification, forgiuing vs all our sinnes; and the grace of Sanctification making vs new creatures, and so translates vs out of the state of sinne into the state of grace: These things wee must 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 [Page 84] 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 [Page 85] 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 [Page 86] 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. [Page 87] 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 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 [Page 88] 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 [Page 89] 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 1 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,2 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 [Page 90] 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.

3 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.

4 Fourthly, Gods will is for vs, and that is vnresi­stable: [Page 91] 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? Ioh. 6.39. And this is the Fathers will which hath sent me, that of all that he hath giuen mee, I should lose nothing, but should raise it vp at the last day; now the will of God is vnresistable, Rom, 9.19. Who hath resisted his will? And therefore the faithfull cannot fall a­way.

Fiftly, Gods promise is for vs, and that is vn­changeable:5 God not onely promiseth grace but per­seuerance in grace, as Ier. 32.39.40. And I will giue them one heart, I will make an euerlasting Coue­nant with them, I will put my feare into their hearts, and they shall not depart from me: Here is a promise, not of grace onely, but of perseuerance in grace; and Gods promise is vnchangeable, 2 Cor. 1.20. they are yea, and Amen: It is impossible that God should lye, Heb. 6.18. and therefore seeing God hath pro­mised that we shall stand fast; it is impossible that e­uer we should fall away.

Lastly, Christs intercession is for vs, and that is 6 vnfaillable, Luke 22.32. I haue praide that thy faith may not faile; that is, that thou maist neuer fall from faith. But this is particular for Peter; no, it is gene­rall for all as well as he, Ioh. 17.9.20. I pray for them, I pray not for the world, I pray not for these alone, but for them also that shall beleeue in me through their word; he prayes for all beleeuers: now Christs pray­er is alwayes heard, Iohn 11.4. Father, I know that thou hearest me alwaies: therefore the faithfull can­not fall away.

[Page 92]The first Vse of this point is matter of confutation, against those that hold that the Saints may vtterly fall from grace; It is held both by the Papists, and the Lutherans, as also by the Arminians both at home and abroad; they hold that Saints may vtterly fall away from grace: I will aske these men, that are so peremptory in this point, this question, whether they can shew me any one place in the Book of God, that doth directly and expresly affirme that a true Beleeuer may vtterly fall away from grace? They cannot, some of themselues confesse they cannot; then I answere them, that we can shew many expresse pla­ces to the contrary, directly affirming the impossibi­lity of falling away, and they haue not one for the possibility of it, therefore wee may quickly iudge where the truth is. Yea, but say they, there is many exhortations to the faithfull for that end, that they should not fall away, as 1 Cor. 10.12. Heb. 12.15. &c. and these should be in vaine, except there were some possibility that they might fall. I answere, such exhortations there are, and they are directed to mixt congregations that consisted as well of Hypo­crites that might fall away, as well as of true Belee­uers that might not fall away; and so they are not in vaine in respect of these Hypocrites, neither were they in vaine in respect of Gods Children, but of sin­gular vse in respect of them too, for thereby they were stirred vp to shake off security, and to be more di [...]igent in the wayes of God, for if wee fall into sinne, and negligence, and security, it is the high­way of falling from God. Yea, but say they, there are many examples, as of Hymeneus, Phile [...]us, and [Page 93] Demas, &c. that were true beleeuers, and yet fell a­way. I answere, they can shew me neuer one exam­ple of any that fell away finally, but such as were hypocrites; I will say confidently, that he that fals vtterly away from grace, was neuer but an hypo­crite; no true beleeuer can fall away; I dare say it because Christ hath said it before me, Math. 7.26.27. The foolish man built his house vpon the sands, and when the stormes came, it fell. Doest thou see a man build him an house, and it fall? certainely that man built vpon the sands, that is, onely vpon the profession of sauing faith; hee had neuer true sa­uing faith in CHRIST, but his owne foolish per­swasion; the true beleeuer builds vpon the Rocke CHRIST, and therefore his house can neuer fall. To establish our Iudgements herein, let vs hould fast these two positions: First, that hypocrites and counterfeits, may and doe fall away finally, Matth. 13.21. But true beleeuers can neuer fall finally from GOD: Both these are affirmed, 1 Iohn 2.19. They went out from vs, but they were not of vs, for if they had beene of vs, they would no doubt haue con­tinued with vs. Secondly, that true beleeuers may fall from the sence of GODS loue, and from the exercise of Faith and Loue, and obedience, and other graces; from some degree of Faith, and from some degree of GODS loue, and from the exer­cise of grace, as in the case of spirituall deser­tion, temptation, specially by sinne, but they can neuer fall from faith, nor from the loue of GOD it selfe, nor from the life of grace, or at the least where they doe fall, they neither fall [Page 94] wholly nor finally: the whole power that is in them is not carryed after sinne, but there is some resistance: A child of God in the case of sin, hates that he doth, he cannot fall wholly, the seede of God is still within him, 1 Iohn 3.19. and that will reuiue againe; nor he cannot fall finally, because that seede is immortall, 1 Pet. 1.23. and therefore can neuer die. They that are in the state of grace, heare a voyce behind them saying, This is the way, walke in it, Isa. 30.21. they haue the guidance of Gods Spirit, whereby they are preserued from euill, and fitted for euery good dutie, so that they cannot fall wholly nor finally. And yet they may haue such falles as are fearefull, and which they may rue for euer, as wee may see in Dauids fall, Psalme 51. These two positions well considered are a sufficient preseruatiue to keepe vs from this errour.

Vse. 2 The second Vse is for reproofe of those that abuse this Doctrine, to Gods dishonour, and their owne destruction: Some abuse it to carnall Security: They heare this Doctrine, that true beleeuers cannot vt­terly fall away, and therefore they grow secure and carelesse of their wayes, and cast off the feare of God, & guie themselues ouer to their own lusts; gracelesse, and wretchlesse persons they are, to abuse such a hea­uenly Doctrine; What is this but to turne the grace of God into wantonnesse, Iude 4? And marke what censure the Apostle passeth on them in that place, vngodly men they are, ordained to condemnation. A child that hath a good father, whom he knowes will not see him want nor perish; shall this child therefore waste and ryot, and bezzell away all his state, and runne himselfe into debt and danger hee [Page 95] cares not how? It were a wicked childe that would doe thus: a good and true-hearted child to his fa­ther would neuer doe it. It was the diuels temptati­on to our Sauiour, Luke 4.9.10. that he should cast himselfe downe headlong: An impudent perswasion to the Sonne of God: What is his reason whereup­on he perswades him thus to cast away himselfe? forsooth because he had the promise of Gods prote­ction, for, they shall beare thee in their hands, so that thou shalt not dash thy foote against a stone; as if he should say, thou maist doe what thou list, thou art sure to be safe. Shall we giue our selues ouer to sinne, to desperate and wicked courses, because wee haue Gods promise not vtterly to fall from grace? God forbid. This was the Diuels Diuinity, and it is a di­uellish practise whosoeuer imitates it, and so let vs esteeme of it and abhorre it in our selues and others: Oh beloued we must consider that the same grace of God whereby we are saued, the same grace doth pre­serue vs from sinne, and quickens vs vp to good du­ties. It is the Apostles words, Titus 2.11.12. The same grace of God that brings Saluation to vs, makes vs also deny all vngodlinesse, and wordly lusts, and to liue soberly, &c. Therefore whosoeuer thou art that professest thy selfe to be a beleeuer, and yet hast no care nor conscience to abstaine from sinne, and to lead a godly life, it is a strong presumption against thee, that thou neuer yet hadst any true touch of sauing grace. Others abuse it to Pride: They haue a high conceite of themselues, and are lifted vp in their hearts, as if they did stand by their owne strength and power: A fearefull sinne; for hereby they robbe [Page 96] God of the honour of their saluation, to ascribe it to themselues. And it is an vsuall and iust thing with God to recompence such abhominable pride with a shamefull fall: Iohn 18. It was the secret pride of Peters heart, and confidence of his owne strength that made him say, that though all the world should forsake Christ, yet he would not, yea, though he dyed with him, hee would not forsake him; which was iustly recompenced with that shamefull and fearefull fall, that he was the only man that not only forsooke him, but denyed him, and forswore him too: that Peter might after be warned, and we by his example, neuer to thinke of standing by our owne strength, but wholly and onely on the power of God, who is all in all in it. Let vs waite vpon God in the hum­blenesse of our soules, and by faith and confidence put him in trust with our state; and let vs doe the best we can to keepe in the state of grace, but yet let vs giue the whole glory of our preseruation to God alone.

Vse. 3 The third Vse, is matter of exhortation, to stirre vp Gods children to hould fast by God; Hould fast till I come, saith our Sauiour: It is not a vaine exhortati­on, for what God bids vs do, he makes vs willing and able to doe in some measure; therefore we are to hould fast by God, and to goe on cheerefully in the state of grace, and neuer be daunted with a seruile feare for any enemy; we must hould fast by God: notwithstanding his promise that we shall perseuere, which is the cause of our standing, yet we must hould fast by faith, as the instrument and meanes vnder God whereby we stand, for this doth not acquit vs [Page 97] from, but binde vs more firmely to doe our best en­deauour to maintaine our state; Where Gods pro­mise and mans endeauour are ioyned together, that being the cause, and this the foundation and meanes, how sweetly doe they concurre and worke toge­ther? And therefore we must vse all meanes for the establishing of our selues in grace, when we are once entred into that estate; which state we must labour to be sure that we are in, and not flatter our selues; and then we must labour to vse all good meanes to be established in it: First,Meanes to bee vsed that we may perseuere in grace. we must lay a sure foun­dation or ground, if euer wee will hold out in the estate of grace, else wee shall quickely decay: See that thy saith in Christ be true and sound, grounded on 1 the Word and promises of God, and the infallible testimonies of Gods Spirit, that cryes, Abba, Father, within thee; And let thy repentance be vnfained, not a few teares, but euen the breaking of thy heart; And let thy conuersion be through, be not halfe a Christian, and see all thou doest be done in truth, and then thou hast laid a good and sure foundati­on, Luke 6.48. Hee that will lay a good foundation must digge deepe, and so his building will stand firme: And so if wee will haue our building stand firme with GOD, wee must digge deepe, we must be men of deepe meditations on our owne mise­ries, and on Gods mercies and promises, and in Christs sufferings and merits; Wee must haue a deepe forrow for our owne sinnes, and not a slight and shallow remembrance of them; and then wee will not willingly be drawne to sinne againe while we liue; therefore we must haue a deepe sorrow for [Page 98] sinne, and a deepe sighing for grace; and a deepe Impression of the Word in our hearts; we must not be hearers and speakers of it, and rememberers of it onely, but it must dwell plentifully in vs, it must transforme our hearts into the obedience of it; If euer we looke to lay a good foundation in God, wee must digge deepe, Matth. 13.5.6. The Corne that was sowen in the stony ground, came vp quickely & perished quickly, because it had no depth of earth: Our ordinary hearers are quicke and apt to speake of that they heare, but the Word hath no depth of rooting in their hearts, and therefore they quickely fall away: be sure therefore that thou dig deepe, and that that which thou buildest vpon be deepe in thy 2 heart. Secondly, that we may hold out in the state of grace, there must be a firme resolution in vs to stand fast whatsoeuer come of it, and for lacke of this, many haue fallen shamefully away, In Act. 11.23. Barna­bas exhorted all, that with purpose of heart they would continue in the Lord; we must be resolute to deny our selues, to leaue our sinnes, to fight against our corruptions, and to endure temptations, and to loose all, yea, our liues and all, rather then to loose our hould in God, many there are that make resolu­tions, to leade a holy life, but either they are passio­nate or colde, no maruell though such resolutions neuer hold out: many make resolutions in a passion, and they will neuer hold, Deut. 5.27.29. The peo­ple said vnto Moses, Goe thou neare and heare all that the Lord our God saith, and declare thou vnto vs, and we will heare it and doe it: But what saith God? Oh that there were such an heart in my people, to feare [Page 99] mee, and to keepe all my Commandements alway: We make many good resolutions; But▪ oh that there were such an heart in vs to doe as we say.Fiue rules to be obserued in our resoluti­ons, that they may be firme. Now that our resolutions may stand; First, to doe them in the feare of God, as in Gods presence, and hearing; Se­condly, doe it heartily from thy heart. Thirdly, doe it from a mature deliberation, and not in a fit or passion, thou hast felt the smart 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 3 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.

[Page 100] 4 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.

5 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.

6 Sixtly, if we will hold out in the estate of grace, we must labour to be constant in all duties of Rel [...]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 [Page 101] 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.

THE SIXTH SERMON,

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 [Page 103] 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, from whence the Doctrine is raised. The first exception is this; the word here translated, I am perswaded or sure, doth not alwaies in Scripture signifie such a confident perswasion, as we heare speake of; it signifies indeed a probable or hopefull opinion, not a confident perswasion, as for instance, Rom. 15.14. I my selfe am also perswaded of you my Brethren, that ye are full of goodnesse, and fil­led with all knowledge, &c. Is this a confident per­swasion? [Page 104] The Apostle knew not their hearts, and therefore could not be confidently perswaded of this, it was onely a probable and hopefull opinion (say they:) and so that in 2 Tim. 1.5. I call to re­membrance the vnfained faith that is in thee, which dwelt first in thy Grand-mother Lois, and in thy Mo­ther Eunice, and I am perswaded that it dwelleth in thee also. To this exception I answere, that it is true, that these places are to be vnderstood of a hope­full, or charitable, or probable perswasion, and so the word may sometime signifie (and yet in these pla­ces Paul might speake by speciall reuelation, but wee will not stand vpon that:) But yet it is as true, some­time this word signifies a certaine knowledge, and a confident perswasion, as Rom. 14.14. I know, and am perswaded through the Lord Iesus, that there is nothing vncleane of it selfe, &c. Here is a confident perswasion; and so in the 2 Tim. 1.12. For I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him, against that day: Here is a confident perswasion, because it is ioyned with certaine knowledge, and therefore the perswasion must be certaine too; so that all this while the matter lyes in suspence, for in some places it signifies a confident perswasion, and in o­thers a probable perswasion; Which then is here meant? Goe to the Rule: Where one and the same word is vsed in diuers sences, in diuers places of Scripture, the circumstances of the Text must iudge and declare in what sence it is to be taken in that place: Now looke into the circumstances of this Text, and we shall finde, that it is here to be taken, [Page 105] and must be meant of a confident perswasion, for in the 35. Verse the Apostle had confidently insulted ouer all dangers, what shall seperate vs from the loue of God in Christ? &c. And he giues the reason of it in this Verse, for I am perswaded, &c. Why doth he sleight his enemies so? Because hee is sure nothing shall seperate him from the loue of God, For I am sure. Doth he so confidently insult ouer all dangers, because hee supposeth, or hath some probable opi­nion or slender perswasion? That were too weake a ground to cause him to insult ouer such strong ene­mies as these are; but because he is sure and certainly perswaded that they shall not hurt him, therefore he may and doth safely and confidently insult ouer them; therefore this a confident perswasion. Againe, in the 30. Verse, he had pronounced himselfe a Con­querour, yea, more then a Conquerour, as if the vi­ctory were already gotten: In all these things we are more then Conquerours; and he giues the reason of it in the 38.39. Verses, for I am perswaded, &c. And doth the Apostle pronounce himselfe a Conquerour before he be sure of the Conquest? that were a proud and a vaine boasting, which Paul was free from: but he doth pronounce himselfe a Conquerour vpon this perswasion here spoken of, because hee is sure, that neither death, nor life, &c. can hurt him: therefore the word in this place signifies a certaine and a con­fident perswasion, such as the Apostle dares build his soule vpon against all commers. Secondly, it is excep­ted, that Paul might haue this certaine perswasion, that he, nor any of the faithfull, should euer be cut off from the loue of God by special reuelation; Had he [Page 106] so? They that make this exception, will deny this when it comes to the proofe; For, if Paul had it by speciall Reuelation, that he nor none of the faithfull shall euer fall away from the loue of God, then it is certaine that the state of the faithfull is vnfallible, and that they shall neuer fall from it; for speciall Reue [...]ati­on is neuer of false things: But secondly, I say Paul had it not by speciall Reuelation, but by the liuely power of a iustifying faith: For first, speciall Reuela­tions are of matters not reuealed in the word, but this is; secondly, they are extraordinary, this is ordinary, (as we sha [...]l shew in the proofes) in others of Gods Children in their measure; our perswasion is built vp­on a sure and ordinary ground, the promises of God rightly built vpon, and his loue truely felt in Christ, true faith and repentance, &c. and therefore Paul had not this certaine perswasion by speciall Reuela­tion.

The Doctrine limited and bounded with­in certaine li­mits.Secondly, we will bound this Doctrine within cer­taine limits and bounds, and they are two: The first is concerning all true beleeuers in generall; the second concerning one and the same Beleeuer in particular. First, concerning all in generall, we must not thinke that it is the portion of euery Beleeuer to attaine to this high straine of confident perswasion, as Paul had; no, we must come short: God giues his graces to his Children in seuerall portions, to some more, to some lesse, as he will himse [...]fe; but yet euery true Beleeuer hath some measure of this confident perswasion, espe­cially at sometimes, and euery one must striue to haue it in the highest measure: We must striue after the most excellent gifts, saith the Apostle, and when they [Page 107] haue it not, it is their owne fault: Euery Beleeuer must labour for it, and when they come short of this height of perswasion, they must know that they come short of that high straine that God would haue them come to, and they must say with the man in the Gospell, Marke 9.24. I beleeue, Lord helpe my vn­beliefe: And so farre as we come short of this full and confident perswasion, so farre our beliefe is tain­ted with vnbeliefe, and yet this doth not vtterly ouer­throw our faith, but it doth much disparage it, for all this our faith is a true faith, and we shall be saued by it. So that the Doctrine stands firme, that wee may, and ought to haue this certaine and confident per­swasion, &c.

The second limit is concerning one and the same particular Beleeuer, hee must not alwaies thinke to haue this confident perswasion alike; the strongest faith is sometimes abated to much weakenesse: There was a time when Iob said, that though God did kill him, yet would hee trust in him, Iob 13.15. And there was a time againe when the same Iob said, Oh that I might haue my desire, that is, that God would destroy mee, &c. Iob 6.8.9. Here is a great difference betwixt Iob and Iob, betwixt Iob in the strength of his faith, and Iob in the weakenesse of his faith, yet still he had 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 Dav [...]d in the weakenesse of [Page 108] 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; some­t [...]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, [Page 109] 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 [Page 110] 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 [Page 111] 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 this confi­dent perswasion, that surely God will be his God for euer, 1 Iohn 4.13. Hereby, we know that we dwell in him, and he in vs, because he hath giuen vs of his Spi­rit: Hence it is that this Spirit thus giuen is called an earnest, Ephes. 1.13.14. It is a significant compari­son and most pregnant to our purpose; An earnest we know is something giuen in hand at the making [Page 112] vp of a bargaine, the buyer giues it, the seller receiues it, and thereby both parties are bound to the full per­formance of the bargaine: so it is betwixt God and our poore Soules in our conuersion, God bargaines & couenants with vs to be our God, and to make vs his children, and heires of saluation; he giues vs an ear­nest, and we receiue it; what is that? His Spirit to assure vs that as he hath begun, so he will go on with vs, and that his Couenant shall neuer be broken; and wee receiue it vpon the same condition. If but a man giue vs an earnest, if he be an honest man, wee are perswaded he will go on with his bargaine; much more will God, if he giue vs an earnest, wee may be confidently perswaded that he will not breake with vs: If God should giue but a small earnest, but a pen­ny, we would beleeue that he would performe with vs; but he giues vs his owne Spirit, as great an ear­nest as himselfe (in reuerence be it spoken to his great Maiesty) and therefore he will surely goe on with vs: he giues vs his Spirit to assure vs, that he will not faile vs, and therefore we may confidently be per­swaded of it, that he will performe his word to vs; and he giues vs this earnest nor in our hands, for haply we might loose it then: but in our hearts, and there it rests as a Seale, to seale vs vp to God for euer and euer, 2 Cor. 1.22. Who hath also sealed vs, and giuen the earnest of his Spirit into our hearts. Wee vse to cal this earnest giuen and receiued, a Gods penny; Here is a Gods penny indeed, the best Gods penny that euer we tooke, & giuen vs vpon the greatest and best match that euer we made, to assure vs & certainly perswade vs that God wil perform his couenant to vs.

[Page 113]Secondly, the voyce of the Spirit in vs, confirmes it, for vpon our true conuersion, as we receiue this Spirit, so our Spirit growes into a blessed familiarity with Gods Spirit, and in this familiarity, Gods Spi­rit acquaints our spirits with many heauenly truthes, and amongst other, the Spirit tells vs in plaine tearmes, that wee are in the number of those that shall be saued: thou poore sinfull soule art in truth the child of God. Rom. 8.16. The same spirit beareth witnes to our spirits, that we are the children of God; there is a liuely voyce in the hearts of all Gods true children, wherby the Spirit tels them plainly so. The Apostle in the 1 Cor. 2.10. to the 16. reasons the case plainely. This is a secret might some say▪ Yea, but saith the Apostle, God hath reuealed them to vs by his Spirit, &c. But it is hid in Gods minde: Wee know the minde of God, saith the Apostle, verse 16. But how doe we know Gods minde? why, God hath reuealed it to vs by his Spirit, verse 10. And in the 12. verse, the Apostle saith, that he hath giuen vs the Spirit that is of God, that wee might know the things that are of God; he hath giuen vs his Spirit to this end, to confirme and seale vnto vs that wee are appointed vnto life.

Thirdly, the nature of faith requires it: Faith re­quires Reason 3 a confident perswasion; how else can we say, I beleeue in God? and doubting is opposite to faith; Iames 1.16. Aske in faith, and wauer not: Doubting is opposite to faith, as darknes is to light, they cannot stand together but with strife and contradiction one against another-

Fourthly, the fruits of the Spirit, and of Reason 4 [Page 114] faith approue it; what are the fruits of the Spirit? why, the Commandements of God, 2 Pet. 1.10. If yee doe these things ye shall neuer fall; God giues his word for it; hereby we are sure (saith the Apostle 1 Iohn 2.3.) that we know him, if we keepe his Com­mandements, and 1 Iohn 3.14. we know that wee are translated from death to life, because we loue the Bre­thren; If I loue my Brother truely for Christs sake, I am sure that I am translated from death to life, as sure as I know it to be day by the light.

Reason 5 Lastly, the truth of Gods promises ratifie and esta­blish it, for as this makes our state sure in it selfe, so al­so it makes it sure to vs, Heb. 10.23. Hee is faithfull that hath promised, and therefore let vs draw neere vnto him with full assurance, and hold fast the pro­fession of our hope without wauering, this will carry vs out through thicke and thinne.

Vse 1 The first Vse is matter of Confutation, it serues to confute Popish doubting; I will insist specially vpon that, because it is true that there is doubtings, some­times, in the dearest of Gods children, but they ac­knowledge and confesse them to be sins and infirmi­ties, and striue against them▪ and repent of them: But Popish doubting is maintained, and they cherish men in it, and they condemne an vndoubting faith to bee grosse presumption: Alasse, all our doubting is of our selues, and not of God; and confident perswasi­on is of God, and not of vs; and shall doubting be cal­led good Religion, and assurance condemned to bee presumption? This is a grosse iudgement, and a damnable censure: But it is strange that euer the Papists should doubt of their saluation, seeing they [Page 115] pretend that they haue the Law and the Gospell for them too: The Law saith, Doe this and liue; and they pretend to performe perfect obedience to the Law, and yet they doubt whether they shall liue. The Gospell saith, Beleeue this and thou shalt be sa­ued; and they say they are onely the true beleeuers; Haue they both the Law and the Gospell to assure them, and yet doe they doubt whether they shall be saued? If the Law assure them not of saluation, yet the Gospell might, at least both together should not faile them: But all things well considered, it is no maruell; seeing they ioyne their merits with Christs, it is iust with God to deny them the greatest com­fort in the world, namely, this full assurance by the merits of Christ: And seeing they will be iustified by their owne workes, no maruell though their iusti­fication faile them, seeing their workes faile them.The euils of Popish doub­ting. But let vs see the euill of this their Doctrine; hereby they impeach Gods truth, and call all his promises into question, and deny one of the chiefest priuiled­ges in the world to Gods children, and bereaue them of their best comfort, and hereby they dishearten Gods children, and dampe them in the course of grace, and many other euills follow hereupon. I will insist onely vpon these: First, If I must doubt of my 1 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 2 [Page 116] 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.) 3 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 4 manfully against all our spirituall enemies. Fourth­ly, our peace of conscience will be vnsetled: What set­led 5 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 [Page 117] we be perswaded of our saluation, then wee would put it on with good comfort. Againe, our patience 6 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 7 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 8 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 a [...]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 [Page 118] 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 [Page 119] saued without ground, or vpon some good ground? If without ground, then it is a vaine and foolish hope that will deceiue thee; if vpon good ground, then know that there is no true ground for hope but faith; Faith is the ground of things hoped for, Heb. 11.1. and therefore if we hope to be saued, we be­leeue we shall be saued, for true hope is as certaine as faith, Heb. 6.9. If we beleeue certainely, wee hope certainely; so much faith as we haue, so much hope we haue; and so much hope as wee haue, so much faith we haue; and therefore labour to know the ground of thy hope: Why dost thou hope thou shalt be saued? why, because thou beleeuest thou shalt be saued.

The last Vse is to teach euery one of vs to labour Vse 3 for this confidence, it is worth our labour, it is the sweetest comfort that euer we can haue, liuing or dying, to know certainly that our sinnes are forgi­uen vs in Christ, and that we are perfectly in the fa­uour of God, and haue true right and interest to hea­uen. We looke into our Euidences for our Lands, and make all sure for them, much more should we make sure for our estate in grace, and interest in heauen; we had need of this comfort alwaies, specially in time of temptation, and at the houre of our death; and therefore let vs get it before we are sicke, it will be too late to get it then; many put it off to the last gaspe, like the fiue foolish Virgins, that slipt the opportuni­ty of getting Oyle into their Lampes▪ till it was too late. And therefore let vs labour for it in time, if wee once get this confident perswasion of Gods loue in Christ Iesus, vpon good grounds, we shall neuer [Page 120] 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, 1 Luke 17.5. they prayed, Lord increase our 2 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 3 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 [Page 121] hearts vnto it, then we eate Christs body, and drinke his bloud, and so shall not dye eternally; and there is also the particular app [...]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 4 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 5 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 6 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,7 let vs obserue faithfully, the daily experiments of Gods truth on others, specially on thy selfe, and that [Page 122] 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 8 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 [Page 123] 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.

THE SEAVENTH SERMON,

IN handling of these words, as you may remember, wee pro­ceeded as God enabled vs in this present seruice, to reduce the whole Summe of these two Verses, to these seauen heads: First, that there is a Commu­nion betwixt God and the faithfull, so the word sepe­ration doth presuppose: secondly, wee shewed the Bond of this Communion, the loue of God: thirdly, we shewed the ground both of this Communion, & of the Bond of it, and that is Iesus Christ: Fourthly, we shewed the neere relation that there is betwixt Christ and those that beleeue in him, He is our Lord, saith the Apostle. Fiftly, we shewed the certainty of the State of the faithfull in it selfe: that neuer any thing should seperate them from the loue of God: The sixt point (which we handled the last time) was the certainty of it in our owne hearts. The seauenth and last point which now we are come to, is; That the Apostle beares vp himselfe boldly vpon this assu­rance against all dangers and troubles, that euer did or could befall him. And this is the maine reach of the Apostles whole discourse; propounded here by [Page 125] way of reason, for I am sure; As if hee should say, I may boldly and safely insult ouer all those dangers mentioned in the 35. Verse: But why Paul art thou so bold? for I am sure (saith hee) that not onely those dangers there spoken of, shall euer seperate me from the loue of God; no, nor greater then they, nor the in­struments of them, nor Abettors, nor Authors of them shall euer doe it; Be it life, be it death, be it An­gels or Principalities or Powers, &c. Not any of all these shall be euer able to seperate me from the loue of God: so farre off is it, that Tribulations, or Persecu­tions, &c. shall seperate me, that none of these that are greater shall euer do it; This is the iust connexion of these verses with the former, and in this consist the full waight and power of the Apostles Reason.

Now concerning this seauenth and last point, here are two things to be considered: First, we are here to consider of the dangers that the children of God are subiect vnto: Secondly, of the support and com­fort they haue against these dangers; And both these we are to consider of (God willing) first in generall, then in particuler.

First, we will speake of the dangers and that in ge­nerall that Gods children are subiect to; and then we will come to the support they haue in them. For first we must know what the dangers are, before wee can know the support and helpe we haue in them; we must first know the disease before we can know the remedy: and concerning the dangers in generall, take notice of these foure things; First, the variety of them, they are not one but many, of diuers kinds, some dangers of life, some of death, dangers wrought by [Page 126] diuers meanes and instruments, some by Angels, some by Principalities, and Powers: dangers at di­uers times, some present, some to come, dangers from diuers places, some from the height aboue, some from the deph beneath; here is the variety of them, for the Apostle speakes not idlely in any of these words.

Secondly, we must take notice of the compleat­nesse and fulnesse of these dangers; they are not onely many and diuers, but euen all the dangers that may be, for here is a sufficient and perfect reckoning vp of all sorts of dangers to the full; there is not one danger that can euer be named or imagined, but it may fitly be reduced to one of these heads that the Apostle here names, either to life, or to death, or to Angels, &c. And that the Apostle may be sure to comprehend all dangers, hee doth not onely name actuall dangers, such as doe ordinarily befall vs both of life & death, but possible dangers, to come as well as present, nay such dangers as in our ordinary ap­prehension, are impossible; from good Angels, which is hard to be conceiued how that may be.

Thirdly, we are to consider the crossenes & thwart­nes of these dangers, propounded here in opposition one to another, and also in opposition each of them to our owne state and mind; the Apostle makes our case herein to be like vnto Iudahs, Isa. 9.21. Manasses a­gainst Ephraim, and Ephraim against Manasses, and both of them against Iudah: So it is with Gods chil­dren in their tryals, here is Death opposed to life, and life opposed to death, and both opposite to Gods chil­dren; so here is good Angels opposed to bad, and bad Angels opposed to good: things present opposed to [Page 127] things to come; and things to come opposed to things present; height opposed to depth, & depth to height; & Gods children subiect to all these: And this is the sting of our Crosses, that we are thus crossed, & thwar­ted in our affliction, as when we be pinched with pain on the right hand, we turne to the left to find ease; & presently on the left hand we are pinched as much as before on the right, yet such is the present portion of Gods children. The 4 & last point is, that the Apostle propounds these dangers to himself, & to the faithful, not as feares or shadowes, or imaginations, (I fight not as one that beateth the aire, saith the Apostle) but as true & reall dangers, such as he doth acknowledge himselfe & all the faithfull exposed vnto, & lookes to be encountred first or last with such things indeede.

The Doctrine that flowes naturally from this Scripture thus opened is this:Doctrine. That Gods children must make their account, and set downe their rest vp­on it, that they shall be assaulted here in this world, with all trials, and dangers, and distresses, that euer possibly can befal them. This Doctrine is easie enough to be vnderstood, (for Gods children see the truth of it daily in others, and feele it in their owne selues) but it is hardly digested: It is a hard saying, who can beare it? Therefore that we may the better brooke it,Foure prepa­rations for the brooking of afflictions. let vs receiue it vpon these preparations. First, wee must not think that all these dangers shall be heaped 1 vpon euery one of Gods children in seuerall, but they shall be distributed and parted amongst them all in common. All the afflictions of the faithfull are but one cup, and that Christ cals his Cup, Matth. 20.23. Yee shall drinke indeed of my Cuppe; It is [Page 128] Christs Cup, and all the faithfull must drinke of it; Yee shall drinke, saith our Sauiour; Euery one must haue his share, and so amongst them they must drinke it all vp. Now because none of vs knowes whether he shall drinke of the top of this Cup, or of the mid­dle, or of the bottome, till his turne come, therefore euery one of vs must Arme himselfe to drinke of any part of it, euery one is to make account that he is lya­ble to euery affliction.

2 The second preparation is this, we must not thinke that these afflictions shall befall all Gods children alike; No, some must drinke deeper of it then others; God hath some vnderlings amongst vs, children that are weake in faith, and yong in grace, and they must haue a smaller measure of this Cup, an easier portion of these tryals: Againe, God hath some standards a­mongst his children, that are strong in faith, Armour of proofe, throughly setled and stablished in grace; and they shall haue a greater portion of this Cup: Such was Iob in his time, and such were Dauid and Ieremy, and Paul in their times; God raiseth vp ma­ny of these Worthies in euery time, and makes them vndergoe and ouercome a world of afflictions, to shame them that are fearefull and faint-hearted, and will not vndergoe any affliction; And to beard all the enemies of God, be they men or Diuels, and to magnifie the Almighty power of a strong God, in a weake man: Our heauenly Father is most wise and mercifull in measuring out his afflictions to vs; the strongest shall be sure to haue as many as euer he can beare, (God giues him not his strength in vaine.) And the weakest shall be sure to haue no more then [Page 129] he can beare; God cannot, nor will not, cast away a­ny of his children by their afflictions, how weake soeuer they be.

The third preparation is, that these afflictions that 3 doe befall vs, shall not be powred vpon vs all at once, lest they ouerwhelme vs, and carry vs away as a whirlewinde into extasies and outrages, and despaire; but they are tendred vnto vs by little and little, by degrees, now one, and then another, as wee shall bee best able with comfort to beare them: The Lord when he layes affliction vpon vs, he giues vs certain respites and breathing spaces betwixt our afflictions; else the spirit of man would faile before him; and in these breathing times we recouer our spirits. Wee behold and consider the mercy and goodnesse of God, in preseruing and deliuering vs from our great afflictions, and wee get new hearts and courage to beare fresh assaults and afflictions.

Lastly, we are to receiue this Doctrine vpon this 4 preparation; that in all our afflictions, we shall haue many comforts and helpes proportionably supply­ed by God, whereby we shall be enabled both to vndergoe them, and to ouercome them, Psalme 94.19. In the multitude of my thoughts or sorrowes in my heart, thy comforts haue reioyced my soule. Wee haue sorrowes indeed; yea, but we haue comforts as well as sorrowes; wee haue a multitude of sorrowes, yea, but we haue a multitude of comforts too: Yea, and these sorrowes and comforts are so graciously tempered by the mercifull hand of God, that euen in the multitude of our sorrowes, thy mercies, oh Lord, haue reioyced our soules. And in the 1 Cor. 10.13. The [Page 130] Apostle saith that God is faithfull, and will not suffer vs to be tempted aboue our power, but will giue an issue with the temptation. There are two things which God promiseth to all his children in all their afflicti­ons: First, a faire tryall, and then a good issue; What can we desire any more? Yes; wee shall haue more, we shall haue increase of righteousnesse and grace by them, Hebr. 12.11. It bringeth forth the quiet fruite of righteousnesse; Would we haue any more? yee shall haue more, saith God; As they bring you in­crease of grace, so they doe of glory hereafter, they shall be recompenced with euerlasting glory, 2 Cor. 4.17. Our light afflictions, which are but for a mo­ment, causeth vnto vs a farre more excellent and eter­nall waight of glory. By these preparations I hope, ye are well prepared▪ not only to heare and to vnder­stand, but also to brooke and digest this Doctrine.

Now we come to the proofes; Mat. 16.24. If any man will follow me, let him forsake himselfe, and take vp his crosse, and follow me: If we will follow Christ, we must bid farewell to our own wils, & to our own ease, and to the sweet times that are past for the out­ward man; we must deny ourselues and we must take vp Christs Crosse: what Crosse? It is a daily Crosse, Luk. 9.23. a continuall succession of tryals & afflicti­ons, that we are daily exercised withall: And in the 14. Chapter of Luk. 26. Verse, our Sauiour enlargeth it with many particulars, If any man come to me, and hate not his father, and mother, and wife, and chil­dren, and brethren, and sisters, yea, and his owne life also, he cannot be my disciple; Here are crosses of all sorts; And this wee must make account of before­hand; [Page 131] for so our Sauiour in Luke 14.28. doth set it out, by an excellent example of him that buildeth a Tower, which of you minding to build a Tower, sit­teth not downe first, and counteth the cost? As if hee should say, your sauing faith and Religion will cost you deare, it will cost you many afflictions and cros­ses of all sorts, and therefore you must make your ac­count so before-hand, for it will surely come vpon you: And marke how our Sauiour hampers vs by the diuers manner of his speech, and puts vs by all our shifts: In Matthew our Sauiour speakes it by way of exhortation, If any man will follow mee, let him resolutely take vp his Crosse, &c. In Luke hee speakes it by way of Commination, If any man come to me and hate not father and mother, he cannot bee my disciple: And hee puts vs precisely vpon this choise, either you must resolue to forsake your Reli­gion, and stand out in opposition against Christ; or else you must resolue to forsake your selues, and all that you haue, and suffer, and liue in expectation of opposition from all the world, to forsake all the world, and liue in opposition to that, Act. 14.22. Paul and Barnabas confirmed the hearts of the dis­ciples, exhorting them to continue in the faith, affir­ming that wee must through many afflictions en­ter into the kingdome of God: The people had re­ceiued the faith before, and they come to confirme them in it; And how do they confirme them in it? By affirming that through many afflictions we must en­ter into the kingdome of God There are two things in the speech that directly answere to two points in this our Doctrine: First, that the faithfull shall bee [Page 132] assaulted with afflictions; yea, with many afflictions: they must, a necessity is laid vpon them, it is their in­euitable portion; Afflictions are as the gate to the kingdome of God, for so the speech intends; through many afflictions we must enter into the kingdome of God: Secondly, that this perswasion is a speciall meanes to confirme their hearts, and to make them to continue in the faith, and therefore, they must make account of it before hand, that so it must bee. We haue an example of this in all Gods children that are registred in Gods booke, and as they were more excellent in grace, so they were more eminent in afflictions; see it in the former, and in the lat­ter Testament; In the former Testament, Psal. 44 22. Surely▪ for thy sake are we slaine continually, and are ac­counted as sheepe for the slaughter: that is the estate of the Church in the former Testament: And so in the latter Testament, Rom. 8, 36. For thy sake are we killed all the day long, we are counted as sheepe for the slaughter; there is the state of the latter Testament. See how eligantly the holy Ghost in the mouth of the Prophet in the former Testament, and in the mouth of the Apostle in the latter, doth chaine both Churches in the same bond and condition of affli­ctions: The Prophet saith in the person of the for­mer Church▪ for thy sake are we slaine all the day long, &c. and the Apostle in the person of the latter Church, retaines it as a truth, for thy sake, &c. No difference in their words, nor no difference in their portion of afflictions: And therefore when wee reade it in the former Testament, know that this was the portion of Gods Church and children from [Page 133] the worlds beginning; and when you reade it in the latter Testament, know that this shall be the por­tion of all Gods children to the worlds end: We may see this in the cloud of witnesses, Hebr. 11.35. to 38. The Church in the former Testament, what was their portion? They were rackt, and would not be deliuered, they knew it was their portion; Others were tryed by mockings & scourgings▪ by bonds and imprisonment, they were stoned, hewen asunder, slaine with the sword, &c. What can be imagined that is not here to be vnder­stood? Looke to answer this in the words of the Apo­stle in the new Testament, & see how the estate of the Church is vnder that, 1 Cor. 4.9. For I thinke (saith he) the Lord hath set forth vs, the last Apostles, as men ap­pointed to death, for we are made a gazing to the world, to Angels, and to men. The Apostle makes it his owne case, 2 Cor. 11.23. to 27. He was in labours aboundant, in stripes aboue measure, in prison plenteously, in death often: And so in 2 Cor. 4.8. and 2 Cor. 6.4. to the 10. And so we see the point proued by Scripture.

The Reasons to proue it are these; First, our for­mer sinnes deserue it should be so; Lam. 3.39.Reasons. Why is the liuing man sorrowfull? Man suffereth for his sins. The Lord himselfe makes the question there, and the Lord himselfe answeres it; Will you know a true cause, why the liuing man is sorrowfull: his sinnes are the cause of it, our sinnes haue pluckt all the world about our eares, by our sinnes wee incense God against vs, by our sins we haue incensed all the creatures against vs, how can we chuse but haue ma­ny afflictions on euery side? Many men in the world cry out of the multitude and greatnes of their [...] [Page 136] [...] [Page 137] [Page 134] afflictions, but let vs learne a better lesson: when we are in distresse, let vs cry out of the greatnesse and multitude of our sinnes, that deserue and haue brought these heauy and manifold afflictions vpon vs; and yet we must not thinke that euery particu­lar affliction is answerable to euery particular sinne, but there is a generall reference in all; and this vse we are to make of them, pray that they may not be laid vpon vs in way of punishment for reuenge, but for chastisement, in iudgement, not in wrath.

Reason 2 The second Reason: Our continuall corruptions are the cause of it; our hearts are full of corruption, and therfore our liues are full of afflictions: If a man be wilde and vnruly, he must be kept vp as it were in a prison, to keepe him in order; Our afflictions are as a ward or a prison to vs, to keepe vs that wee breake not forth into sin, Iob 7.12. Thou keepest me in ward. Iob had an vnruly heart, and therefore God kept him in ward, or prison, that hee should not breake out into sinne with the world. Paul was a deare child of God, yet he had an vnru [...]y heart, rea­dy to be lifted vp through the aboundance of Reue­lations, and therefore a messenger of Sathan was sent to buffet him, that so he might not be lift vp aboue measure, 2 Cor. 12.7.

Reason 3 Thirdly, our present state and condition expo­seth vs to these multitude of troubles, Iohn 16.33. In the world you shall haue afflictions; What is our present state in this world? Is it not a pilgrimage? and doe not pilgrimes and strangers finde all hard measure in their trauailes? Is it not a warfare? and doe not Souldiers endure all dangers, and all man­ner [Page 135] of hardnesse in the field? A great many of our Brethren at this day can witnesse it by wofull expe­rience: Is not our present state our seede-time? and doe not Seedes-men or Husband-men endure many stormes, windes and tempests, and many a hard brunt before the haruest come? So must wee sow here in teares, that we may reape in ioy, Psalme 126 5.

Fourthly, Sathan our enemy hee labours it, and Reason 4 procures it, Reuel. 2.10. The Diuell shall cast some of you into prison, men doe it; yea, but the Diuell hee pro­cures it. Luke 22.31. Our Sauiour saith to Peter, Si­mon, Simon, Sathan hath desired to winnow you, &c. His fingers itch at Gods children, to be molesting them: and he is malicious, and his malice is neuer at an end: When he had got a commission against Iob, to afflict him in his Cattell, Seruants, and Children, this would not serue his turne, but hee sues to haue a new Commission to afflict his Body too, Iob 2.4.5. His malice is vnsatiable and without end, hee will surely bring vpon vs all the euils he can, and hee can doe much where God giues way to him (else he can doe nothing) and hence it is that we meete with so many tryals.

Lastly, God giues way to Sathans malice, and that,Reason 5 as for many iust causes best knowne to himselfe: So for these Reasons knowne to vs. First, to try vs, not to see what is in vs, for that he knowes well enough; but so to try vs, as that he purge the drosse out of vs: therefore it is called a winnowing, Luke 22.31. and fiery tryall, 1 Pet. 4 12. Secondly, to humble vs, nothing annoyes a Child of God more then a proud [Page 136] heart, and nothing puls it downe and humbles it more then affl [...]ction. Iob 33.14 16.17. God speakes once or twice and one seeth it not, then hee openeth the eares of men by their corrections which he hath sealed, that he might abate the pride of man. Thirdly, to draw vs neere and close to himselfe. It is with vs as it is with little children, that when they are in the field with their father, they runne abroad from him in the grasse carelesly, but when they see a dog or a Snake comming towards them, presently they runne to their father and cry for helpe; So wee runne on in the world, straggling from our Father, and when some affliction or other takes hold on vs, we runne to our Father, and cry to him for helpe, as the pro­digall child did, when he was hunger-bitten, Luk. 15. Fourthly, God giues way to it, that so we may mag­nifie his mercy, truth, power and wisedome, in 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 affl [...]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 [Page 140] 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 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 [Page 141] 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 [Page 142] 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 1 out to the death; we must resolue with the Apostle, 2 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, 3 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 4 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 [Page 143] 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 5 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 [Page 144] 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 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 [Page 145] 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.

THE EIGHT SERMON,

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 [Page 147] 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 [Page 148] 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 [Page 149] 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 apprehension of sinne will infect vs; Sathan is so strong and subtle, we are so weake and simple, that if euer he get vs into a­ny contemplation of sinne, as it is sinne, though it be not with any intent to commit it; nay, though it be with a contrary intent, euen to hate it, and preuent it, yet vsually hee will infect vs with it before wee be aware, so that it will leaue a staine behinde: therefore take heede of any speculations or propositions of fu­ture sinnes, for that is not the way to escape them, but rather to be intangled with them, specially me­ditate not on the materials of sinne, for that is excee­ding dangerous; we may consider how hatefull it is to God, and how hurtfull to our own soules, but we must not meddle with the materials of sinne. The se­cond question is, how it can stand with the dispositi­on of distressed Beleeuers, that they should insult and triumph ouer their afflictions? Alas (may some say) Gods children are humbled, and mourne, and sigh, and groane vnder the burthen, and yet doe they in­sult and reioyce ouer them? Yes they do, their mour­ning and insultation may stand well together; they mourne for their present paine & griefe, but they in­sult ouer them in the assurance of victory, and of the good they shal haue by them. They mourne for their [Page 150] sins that brought their afflictions on them; But they reioyce because they know that by Gods hand these afflictions shall be made a meanes to cure those very sinnes that haue procured them; they mourne for the perishing of the outward man by them, but they insult that thereby the inward man is renewed daily: In a word, they mourne in themselues, but they re­ioyce in God: Carnall insultation doth not befit Gods children, this is an holy insultation, and it be­comes them well. They insult not, first in respect of their owne strength (such reioycing is not good) but meerely and onely in the strength of God; and se­condly, not so much for their owne good and safety, but much more for the honour and glory that God shall haue by their afflictions, and by their deliue­rance; and this is a holy and good insultation: And this is the godly and Christian insultation of strong Beleeuers against all dangers, for that is the reach of the Text; strong Beleeuers may doe it, weake Belee­uers may doe so too, but not with that sence as the other may: Christ Iesus was so weake that hee was not able to beare his Crosse, yet when he was nailed on that Crosse, he did then openly triumph ouer all his enemies.

Now come we to the proofe of the obseruation thus cleared. And first we will proue it in the state of the faithfull: Secondly, you shall see it in the practise of the faithfull: And thirdly, you shall see it in the warrant that Gods children haue for it. First, see it proued from the state of the faithfull, Psal. 112.7.8. He will not be afraid of euill tidings: and why? for his heart is fixed and beleeueth in the Lord; And for the [Page 151] more certainty hee doubles vpon it in the 8. verse, His heart is stablished, therefore hee will not feare, &c. Who is it that the Prophet speakes of here? Of a true Beleeuer, that is, of him that beleeues in the Lord, and rests himselfe securely vpon the Lord for protection: And what is the effect that his Faith shall worke in him? strong assurance and comfort, it confirmeth and fixeth his heart; And what then? He shall not be afraid of euill tidings: Againe in the 8. verse, His heart is established; How farre? Euen to the seeing of his desire vpon his enemies, to the subduing and triumphing ouer, and the setting of his feet on the neckes of them. See it also in the practise of the faithfull, how they propound and hearten them­selues against all dangers that may befall them. It is the practise of all the faithfull as well as of Paul, and some other. It was the practise of the whole Church, Psal. 46.1.2.3. God is our hope and strength, and helpe in troubles, ready to be found. First, the Church there layes downe this holy assurance for the ground of their comfort, and this is a sure ground, that God is our hope and helpe in troubles, &c. and then secondly, they propound to themselues dangers that may be­fall them, and strange and fearefull ones too; The mooning of the Earth, the falling of the Mountaines into the midst of the Sea, the raging of the Waters, in the 2. and 3. verses, such dangers as did not come to passe in their times; But if they did, what then? Why then lastly, they gather to themselues out of this assu­rance matter of consolation against al these dangers, verse 2, as who should say, Let them roare when they will, we will not feare them, because the Lord is [Page 152] our hope, and strength, and helpe in troubles, ready to bee found. So Psal. 27.1.2.3. it was Dauids practise in his particular, the matter of the speech is this; The Lord is Dauids light, and his saluation, and the strength of his life: This he beleeues and is well assured of, and therefore he feares nothing; and this hee inlargeth, propounding to himselfe in the 3. verse, a matter of great feare: What if a whole hoast were pitched a­gainst him? what though warre bee raised against him? yet he would not be afraid, he would neuer be put to such a feare as to vnsettle his assurance in God: Alas, what is Dauid alone to a whole hoast of men? Nothing in himselfe, but in his confidence and assurance that he hath in God, they are nothing to him, they shall neuer be able to destroy him: And if you marke the manner of his speech, he deliuers it by way of insultation too, The Lord is my light, whom should I feare? as setting his aduersaries at nought, and his heart triumphing in God against them all: And that no man should thinke this was a matter pe­culiar to Dauid by prerogatiue, he makes it the case of euery true beleeuer, & calls vpon them for the same practise in the 14. verse, Hope in the Lord, and be strong, and hee shall comfort thine heart, &c. As if hee should say, It is not my case alone, but yours too; get you a sure faith in God, and sound assurance as I haue, and thereby you shall bee comforted against all dangers, as I am. Thirdly, behold this in the warrant that Gods children haue for it; they haue good warrant for it, euen from God himselfe, Isa. 41.10. Feare not thou, for I am with thee, be not afraid, for I am thy God, I will strengthen thee, and helpe thee, &c. And in the [Page 153] 12. verse, All their enemies shall bee as nothing, and the men that warre against them as a thing of nought. The drift of the Prophets speech, is this; The Lord would haue his children to take heart to themselues, and to be fearelesse of dangers; What must they do then? Why, let them get sound assurance in God, and in his power, helpe, and loue, and then all their oppo­sites shall be as a thing of nought, they may scorne them. And so Isa. 43.1.2. Thus saith the Lord, that created thee (oh Iacob) and hee that formed thee (oh Israel,) I haue redeemed thee, and haue called thee by thy name, thou art mine. When thou passest through the wa­ters I will be with thee, and through the flouds, that they doe not ouerflow thee; when thou walkest through the fire thou shalt not be burnt, &c. It may bee they shall ne­uer fall into these dangers, but it is spoken by way of supposition, as if God should say; If thou shoul­dest fall into these or any other dangers, yet in the as­surance that God saith vnto vs, thou art mine, we shall safely and triumphantly passe through the fire, and through the water, and through all dangers that euer can be imagined, & so, that we shall receiue no dam­mage by them in regard of our spirituall estate, and we shall haue comfort in them in regard of our out­ward estate. And so Psal. 91. from the first to the last verse; Who so dwells in the secret of the most high, shall abide in the shadow of the Almighty, &c. One would thinke at the first sight that this were a re­petition of one and the same thing; for, what is it to dwell in the secret of the most high, but to a­bide in the shadow of the Almighty? It seemes to bee the same, but it is not so: The former part [Page 154] of the verse shewes the assurance that Gods children haue in the loue of God, they dwell or repose them­selues in God; the latter part shewes their safety and security that by his assurance they attaine vnto, they abide in the shadow of the Almighty, that is, they are safe sheltered vnder the shadow of the Almighty. And these two the Prophet enlargeth in the rest of the Psalme: their assurance in the 2. verse, I will say vnto the Lord (oh my hope and my fortresse) hee is my God, in him will I trust; Here is the repose of the chil­dren of God; but what is their safety? it followes in the rest of the Psalme, safety against ordinary dan­gers, The noisome pestilence, the flying arrowes, &c. in the 3.5. and 6. verses. Against supposed dangers, verse 7. A thousand shall fall as thy side, and ten thou­sand at thy right hand, but it shall not come neere thee; And against likely dangers in the verses following. And in the 13. verse, hee stretcheth out the safety of Gods children euen to insultation, Thou shalt walke vpon the Lyon and the Aspe, the young Lyon and the Dragon shalt thou treade vnder foote. Seeing then that this Doctrine agrees so fitly with the state, practise, and warrant of the faithfull, then it must needs be an vndoubted truth, that let vs propound to our selues whatsoeuer dangers may befall vs, yet our holy and true assurance of Gods loue to vs in Christ Iesus, is able to comfort and support our hearts against them all, euen to an holy insultation and triumphing ouer them.

Reason 1 The Reasons how it comes to passe that this true and holy assurance of the loue of God in Christ Ie­sus, doth so fortifie the hearts of Gods children [Page 155] against all dangers; I say the reasons thereof are ma­ny. First this holy assurance tells vs that God is on our side, and then what, or who, can be against vs? It is our Apostles owne reason, Rom. 8.31. If God be on our side, who can be against vs, that is, to doe vs harme? God doth not turne out his children single to the battell to shift for themselues, but he goes forth with vs himselfe, and helpes vs, and comforts vs, and strengthens vs, and incourageth vs, and teacheth vs, and maketh vs to fight, and fights himselfe for vs, and gets the victory for vs, and this our faith assures vs of, and this comforts the hearts of Gods children, and makes them confident against all dangers. In the 2. Kings 6.15, 16, 17. when the Prophet Elisha his seruant saw the great hoast that compassed the City, he was much terrified, and cries out▪ Alas Ma­ster, how shall wee doe? The Prophet answeres him, Feare not, they that be with vs are more then they that be with them. This is like our case, when Gods children looke about them, and see a whole hoast of afflicti­ons, dangers, persecutions, and temptations com­passe▪ them about on euery side, they cry out in their weakenesse, Alas! what shall wee doe? Our Faith that answers; Feare not, there be more with vs then there is against vs. Is not God more then all the world? God is with vs, and this assures and comforts our hearts. How sweetly doth Dauid cast himselfe vpon God in his greatest dangers? Psal. 23.4. Though I walke through the valley of the shadow of death, I will feare none euill: why? for thou art with me, thy Rod and thy Staffe they comfort me. God is not only with him, but he is with him to comfort him, & therfore he will not feare.

[Page 156] Reason 2 Secondly, this holy assurance tells vs, that God loues vs in Christ, and what shall hurt Gods dar­lings? Those whom God loues are as tender to him as the Apple of his eye, Zach. 2.8. now we know that the Apple of a mans eye is most tender to him, hee will see that that take no harme; and so are they to God: and therefore whatsoeuer goeth to wracke, they shall haue no harme, the bare perswasion of Gods loue to vs is comfort enough to establish vs in any trouble; but faith doth not only perswade vs that God loues vs, but perswades vs further, that because he loues vs, therefore hee will keepe vs, and saue vs. And this fills our hearts with comfort and confi­dence in all dangers, for can God loue vs, and yet giue vs ouer as a prey vnto his and our enemies? No, it is not possible.

Reason 3 Thirdly, our holy assurance tells and warrants vs that our sinnes are forgiuen vs, and therefore all shall be well with vs: If euer any thing do vs a mischiefe, it is our sinnes will doe it; all the euills in the world cannot hurt vs, except our sinnes hurt vs: No­thing can separate vs from the loue of God in Christ; yea, but our sinnes separate betwixt vs and our God, Isaiah. 59.2. but the beleeuing heart hath assurance, that all his sinnes are freely and fully forgiuen him by the mercies of GOD in IESVS CHRIST, and so our faith concludes, that therefore they cannot separate vs, and so that nothing can se­parate vs from God. I say not, but that though our sinnes bee forgiuen vs, yet still wee are lyable to dangers and troubles of all sorts, to grieue vs, torment vs, and to take vs away; but this I say, [Page 157] that no affliction can hurt vs, as sin can hurt vs, that is, to condemnation, they cannot put vs out of the fa­uour of God, they shall neuer be able to seperate vs from the state of grace here, nor glory hereafter: and this is fulnesse of comfort to the spirituall man, that can well relish it; wee haue no further priuiledge (from the warrant of the word) by the charter of our freedome in Christ, but this, that our afflictions shall neuer hurt vs, in regard of our spirituall estate, they shall neuer impeach our spirituall safety, so long as our sinnes are forgiuen; for our sinnes are the poison and venome of all our afflictions; when God shootes the Arrowes of his iudgements against vs, dipt in the venome of our sinnes, they are deadly Arrowes, they will poyson vs, to our euerlasting de­struction: But when they are dipt in the death and blood of Iesus Christ, whereby our sinnes are forgi­uen and taken away, then though his Arrowes doe wound vs, it is a good wound, a comfortable wound, and such as he will heale himselfe with his own hand; so that they cannot hurt vs but comfort vs: And if we be taken away by such an Arrow, God takes vs to himselfe, and that is best of all.

Fourthly, our faith tels vs, That all things shall Reason 4 worke together for our good, Rom. 8.28. How shall I know this but by faith? A true Beleeuer sees his enemies, prophane, wicked, and carnall men, busie to doe him hurt, deuising and plotting how to worke some mischiefe against him; he sits downe and smiles at the folly of the wicked, and saith, Alas poore men, little doe they thinke that they take all this paines to effect my greatest good, to doe me good [Page 158] by this affliction: sometimes our dangers are so great, and our afflictions are so bitter, that we thinke it impossible that euer any good should come out of so great euils; but our faith stands vp and layes the power of God, and the promise of God together, and saith, God is able to helpe me, for hee hath power e­nough, and he is willing to helpe me, for so he hath promised; and therefore he will in the end turne all my afflictions to my good; and so wee rest secure whatsoeuer comes.

Reason 5 Lastly, we put on the spirituall armour by faith, Eph. 6.10. to the 17. we haue all the parts of this spiritu­all armour, and that makes him that is spiritually minded to be consecrated wholy to the seruice of God, and hauing on this armour, nothing can hurt vs.

Vse 1 The Vses are these; first, this shewes the reason why the righteous are so bold and so confident in all their proiects and courses, as Salomon speakes, Pro. 28.1 The righteous are bold as a Lyon: The reason is in the Doctrine, his faith assures his heart that he be­longs to God, and perswades him of Gods loue, fa­uour, protection, and saluation: And that is the rea­son that the Prophet Isa. 28.16. saith, He that beleeues makes not haste; he that hath found assurance of Gods loue in Christ, makes not haste, is not disquieted or distempered, nor carried out of his Spirit, by any euill or danger whatsoeuer▪ but rests vpon the might and power of God, and neuer flyes out for the matter, but abides it with much boldnesse, and keepes him­selfe within his Spirits, and rests soundly and sweet­ly on God for his deliuerence. It is admirable to [Page 159] consider what wonderfull courage, constancy and comfort Gods children stand out withall in great afflictions and distresses, and meerely vpon this as­surance, how boldly haue they bearded those Ty­rants that haue insulted ouer them? how haue they runne to the fire? embraced the Crosse? despised the shame? scorned all paine that hath beene inflicted on them, lost all? and meerely vpon the strength of this assurance, Hebr. 11.35. The Apostle saith, that they would not accept deliuerance, because they were sure to obtaine a better resurrection: In Dan. 3.16.17. the three children were questioned before the King, hee tels them if they would not fall downe and worship the Image that he had set vp, they should be cast into the hot fiery furnace: What doe they answere? They were poore captiues, yet see how they bearded the Tyrant: Oh King, we are not carefull to answere thee in this matter; see how they sleight him; our God is able to deliuer vs, and hee will deliuer vs, doe thou what thou canst: If not (marke how bold they are) yet bee it knowne to thee oh King, that we will not worship thy God, &c. What is the ground of their resolution and courage? It is this, That God whom they serue, is able to deliuer them, & he will deliuer them. And so Luther, when he was sent for by his enemies, was disswaded not to goe; yes saith hee, if there were so many Di­uels there, as there are Tyles vpon their houses, yet I would not feare them, grounding himselfe vpon the assurance of Gods protection. There is no true courage to be found, but in true beleeuers; there may be counterfeit and carnall courage in hypo­crites; neither is there any true courage in beleeuers, [Page 160] but as they are made partakers in some measure of this holy assurance of the loue of God to them in Christ: this will appeare when it comes to the try­all, for then the boisterous hypocrite will faile, when the feeble true beleeuer will stand fast.

Vse 2 And secondly this shewes the Reason, why the wicked are so fearefull that they flye when none pursues them, Pro. 28.1. and that they call for the moun­taines to fall vpon them, to hide them from the pre­sence of God, Reu. 6.16.17. Why? the Reason is be­cause their harts are destitute of this holy assurance, and therefore they wanting this comfortable per­swasion and assurance of the loue of God to warme their hearts, therefore they are so cold at the heart, and therefore they are ready to runne into Rockes and holes to hide themselues: Some wicked men before trouble comes, set a good face on it, & thinke highly of themselues, & say they haue as good a faith in God as any of them all; but when it comes, & that they see they cannot put it off by sports and starting holes, as they did before, then their hearts faile them, and then they grow to fearefull and desperate out­rages. Oh Beloued, a man that truely feare God, needes feare nothing else; Euery true beleeuer hath this true feare of God, and that makes him fearelesse of any thing else: an vnbeleeuer hath none of this feare of God; and therefore hee hath iust cause to feare all things else: And it is the iust iudgement of God to giue them ouer to these base and slauish feares of all things else, because they regard not the true feare of God. It is true that the strongest belee­uer hath his feares, but they are naturall, and are sub­dued [Page 161] by the Spirit of God, and the power of faith in him; But the wicked are neuer endued with the Spi­rit of God to worke faith in their hearts, and there­fore they are slaues to the most slauish feares.

The third Vse teacheth vs what wrong men doe to themselues, in that they doe not labour for this holy assurance: They depriue themselues of the greatest comfort that they 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,1 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 2 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, [Page 162] 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.

3 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.

4 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 [Page 163] 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 5 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.

[Page 164] 6 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.

7 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, [Page 165] 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 1 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 2 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 [Page 166] 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.

1 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, [Page 167] 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,2 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, [Page 168] 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.

3 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.

4 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, [Page 169] 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.

THE NINTH SERMON,

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 [Page 171] 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 [Page 172] hand, when we are too much in loue with it: Or on the left hand, when we are too much out of loue 1 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? 2 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 [Page 173] 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 [Page 174] 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 [Page 175] 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; 1 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 2 sinne, the wicked are hardened by their afflictions in [Page 176] 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.

3 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 [Page 177] 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 4 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 [Page 178] 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 [Page 179] 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 [Page 180] 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, [Page 181] 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 [Page 182] 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 war­rant from God to take all the benefit they can afford them, and a priuiledge too, to free and secure them from all their hurts, God hath imposed an ineuitable law vpon life and death, that they shall be attendant vpon his children to doe them all the good they can, but no euill; and God hath giuen power & an heart to his children, to serue themselues vpon life and death for their owne safety.

Reason 4 Fourthly, Death and life are sanctified and sweet­ned vnto vs, by the life and death of Iesus Christ▪ and that is the reason that we are in safety against the euill of all our afflictions, and this reason the Apostle giues of it for his owne particular, Philip. 1.20.21. Christ shall be magnified in my body, whether it be by life, or by death: Why? for Christ is to me both in life and death aduantage. And so likewise it is the Apostles reason for all the faithfull in generall, Rom. 14.9. why, we are the Lords, whether we liue or die; for Christ (saith he) therefore dyed, and rose againe, and reuiued, that hee might bee Lord both of the dead and quicke; that is, that hee might be a protecting and a sauing Lord to vs both in the state of life and death. A Snake or a Serpent is in danger to poyson vs, and sting vs, if we handle them as they are, but if wee get out their poyson and sting from them, then we may handle them safely, and they can doe vs no harme. [Page 183] In this corrupt state life is as a Snake, and death is as a Serpent, full of poyson in themselues, and we are in danger to bee stung and poysoned by them: but Christ Iesus by his life and by his death hath taken away the poyson of our life, and the sting of our death, that is sinne, and so wee are now in safety a­gainst all the dangers both of life and death, there is no hurt in them. The vses are these:

The first vse is for matter of comfort to Gods Vse 1 children. It is matter of sound comfort to all true beleeuers, that they liue in safety, & they die in safety: They liue vnder Gods protection, and they dye vn­der Gods protection, they liue a happy life, and they die a happy death: Blessed are the people that are in such a case; yea, Blessed are the people whose God is the Lord. Moses was rauished with the meditation of the happy estate of Gods children in their life, and in their death, Deut. 33.27.29. The eternall God is thy refuge, and vnder his armes thou art for euer. Bles­sed art thou, oh Israel, who is like vnto thee, oh people sa­ued by the Lord? &c. Here is a happy state indeed, feares assault vs, God comforts vs; afflictions trou­ble vs, God preserues vs; our enemies thrust sore at vs that wee should fall, but God is our helper; our sinnes endanger vs, God deliuers vs; the Diuell tempts vs, God vpholds vs; death strikes at vs, but God he shields and saues vs; our hearts, and our strength, and our life they faile vs, yea, but God is our portion for euer, he will neuer faile vs, neither in life, nor in death: Shall the Creatures hurt vs? No, they shall nor, for God hath made a couenant with them for vs, Hosea 2.18. Would the wicked swallow and [Page 184] deuoute vs? They shall not: God will not giue vs as a prey to their teeth, &c. Psal. 124.6, 7. Is the whole world in an vproare round about vs? Yet we are in safety, Psal. 91.7, 8. Is the whole frame of Nature out of order? (as it lackes but little of it at this day) yea, but hee that calls vpon the name of the Lord shall be saued, Ioel 2.31, 32. A necessary consi­deration and meditation, as at all times, so in these troublesome, cruell, desperate, and bloudy times, when warres, and rumors of warres are sounding in euery mans eare, and Gods enemies make hauoke of Gods Church, and the Angell of the Lord is abroad in the world executing Gods iust iudgements in ma­ny places, and when there is a generall combustion in most parts of Christendome; yet here is all our stay, The Lord will surely helpe his people, and saue his inheritance; vpon all his glory shall be a defence; Yea, but are not many of Gods deare children at this day greatly persecuted in many places; are they not murthered, consumed, and deuoured? It is true, let the wicked take away their liues, yet they shall neuer take away their soules; no, God is ready when their liues are taken away by their enemies to receiue their soules, and to place them in eternall glory.

Vse 2 The second vse is to stirre vs vp to much thanke­fulnesse to God, that he being so holy, and mighty, and glorious a God should so respect, and take such care for such poore sinnefull wretches as wee are, as that he should continually watch ouer vs, not for e­uill, but for our good, both in life and death, where­as we haue deserued euill at his hands; the best Ma­ster that is can but protect his seruant, and looke to [Page 185] but while hee liues, at his death hee giues him ouer, and can doe him no good; but our good God, our heauenly Master, keepes and protects vs his sinnefull seruants, and doth vs good both in life, and in death, and after death. This is a blessed Master, and blessed are those seruants that serue such a Master, Psal. 48. the last verse, This God is our God for euer and euer, hee shall be our guide vnto the death.

Thirdly, This should strengthen our faith against Vse 3 all terrours in life and death, against all terrours in death, against all terrours of life, because the Lord is the strength of our life, of whom then shall wee be afraid? Psal. 27.1. and Psal. 42.8. God is said to be the God of our life, this is a sweet comfort, and should much strengthen our faith against all terrours in our life, because God is the God of our life, and what can spoile that which God preserues? So it should strengthen our faith against all terrours of death, Though hee kill me, yet will I trust in him, saith Iob 13.14.15. And the Apostle, 2 Cor. 5.1. We know, that if the earthly house of this our Tabernacle be destroyed, we haue a building giuen vs of God, that is, an house not made with hands, but eter­nall in the heauens. If God take away our life, we haue an eternall state in heauen.

Fourthly, This teacheth vs patience in all our suf­ferings,Vse 4 because we are in safety against them, all vn­der Gods protection. It is our Sauiours owne argu­ment, Luke 21.18.19. There shall not one haire of your heads perish: by your patience possesse your soules. We haue great reason to be patient all the while wee are in safety, but wee are in safety in all our sufferings, not onely in life, but in death too, and therefore [Page 186] we must be patient in all our sufferings, both in life and death.

Vse 3 The last vse teacheth vs to apply our selues to God vnderstandingly and feelingly in life and death,How we may apply our selues vnto God vnder­standingly both in life and death. that so we may be partakers of the comforts of them both: And herein consists the right art of a true Christian, and till we are well-skild in the knowledge and practise of this art, wee are but pidlers in our profession. But you will say, how may we attaine this skil to apply vnto our selues God vnderstandingly in 1 life and in death? I answer, first, we must stay our selues vpon the promise of God, let vs fixe our eye stedfastly vpon the promise of God, that is it wee must build vpon; God hath promised that hee will neuer faile vs, nor forsake vs; that he will lay no more vpon vs then hee will giue vs strength to beare; that he will be our shield and fortresse, defence, assurance & saluation; that we shall be safe vnder his wings, &c. Rest vpon these promises of God, and be sure they shall neuer faile, Though heauen and earth faile, yet not one iot or tittle of Gods word and promises shall faile, they shall stand fast for euer, and euer. We haue a conditi­onall promise for freedome from temporall dangers (so farre as shall be good for vs) we shall inioy tem­porall safety; but wee haue an absolute promise for our eternall safety; and this let vs absolutely build and rest vpon without exception.

2 Secondly, Thou must cast thy selfe downe in an humble submission vnder Gods hand, and vnto his will in the whole estate of life and death, Psal. 55.22. Cast thy burthen vpon the Lord, and he will nourish thee, &c. Psal. 37.4.5. Delight thy selfe in the Lord, and [Page 187] he shall giue thee thine harts desire. Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe. 1 Pet. 4.19. Commit your soules to God in well-doing, as vnto a faithfull Creator. God hath made and giuen vs soules, let vs commit them to him in well-do­ing, and he will neuer cast them away; he is a faith­full Creator, and will not suffer that to perish which is so committed to him. If dangers offer themselues, say thou, Here I am Lord, doe with thy seruant what thou wilt for life or death: And then thou shalt haue God at hand, to say to thy soule; Here I am, oh my seruant, to vphold, and to preserue, and to comfort, and to saue thee.

Thirdly, We must grow to some familiar acquain­tance 3 with the life and death of Iesus Christ feelingly and sauingly, not onely as hee liuing and dying in himselfe, but as hee liuing and dying for thee, and thou liuing and dying in him. If once we can me­ditate soundly on the life of Christ, apply our selues vnto it, it will sweeten our life; and so, if we can me­ditate soundly and rightly on his death, and apply it to our selues, it will sweeten our death: For this is the patterne that we must conforme our selues vnto, both in Gods intendment, and in our owne practise. Looke how the Prophet Elisha did spread himselfe on the Child, 2 Kings 4.34. and laid his mouth to the childes mouth, &c. so doth Christ spreade himselfe vpon e­uery true beleeuer that rightly apprehends him, hee stretcheth himselfe vpon vs in euery particular, hee layes his mouth vpon our mouth, his eyes vpon our eyes, and his hands vpon our hands, &c. to sanctifie vs, and to preserue vs in them; he layes his particular [Page 188] temptations and sufferings on ours, to sanctifie and preserue vs in ours; his life on our life, to sanctifie and preserue vs in the state of life; and his death on our death to sanctifie and preserue vs in our state of death. This is a singular comfort to a poore soule, to apply Christs life and death to himselfe: I say, it is a sound comfort to them both in life and death; but this is a mystery, euery one is not ac­quainted with it.

4 Lastly, Let vs make application before-hand, of the comforts of God against the dangers which we are subiect to, not in generall onely, but in particu­lar: It is our skill to apply particular comforts to particular dangers, and troubles. Is it matter of life that doth endanger vs? Doe the comforts of life draw vs from God? Let vs consider, that they are but for the outward man, and that they are our e­nemies; and shall wee make much of an enemy, and preferre their well-fare before our owne? Se­condly, consider they are not permanent, but vn­constant and transitory, they endure but for a time, and for a short time: They are like to Io­nas gourd, that came vp in a night, and perished in a night; and wilt thou set thy heart vpon that which is nothing? Riches haue winges and flye away, they are quickely gone, and so are honours, and the like, and wilt thou set thy heart vpon such transitory things? Thirdly, consider that all out­ward comforts are mingled with many sorrowes, euery sweet pleasure and worldly comfort hath his sower paine and discomfort; though they be pleasant for the time, yet they are sowre and bitter in the end. [Page 189] Lastly, let vs consider that the comforts of grace are incomparably greater and better and more excellent then all outward comforts, there is no sorrow in them, they will make thee truely happy and blessed; and wilt thou preferre the shadow before the sub­stance? Yea, but will some say, My crosses and affli­ctions they perplexe and trouble me, and make mee vnfit to serue God. I answere, That is thy fault; why should crosses hinder thee, or disable thee for the seruice of God? Stil apply Gods comforts to thy crosses; first the crosses are but short, though they be sharpe; and wilt thou not endure a while, for a time? secondly, they are light and momentary, 2 Cor. 4.17. Thirdly, they are nothing in comparison either of the paines of hell, which wee must endure hereafter, if we will not endure the crosse here; or of the glory of heauen which wee shall bee sure to haue, if we endure afflictions patiently, Rom. 8.18. I account that the afflictions of this present time, are not worthy of the glory that shal be shewed to vs. And again, wee haue many times of comforts mixed with the dayes of affliction, and this may keepe vs to the ser­uice of God in our liues. Yea, but what shall we doe in death? that is the end of all: shall I desire it to rid me out of all my troubles? I answere; no, thy times are in Gods hands, Psal. 31.15. and not in thine owne; but if thou desirest death, that thou maist be with Christ, it is well; but if it be for worldly discon­tentments, it is desperate and damnable. What then, shall I feare it? wee know that the very name of death is fearefull vnto vs. I answere, that it is onely thy owne feare, there is no more feare in death, then [Page 190] in any other thing, we make it fearefull to our selues. It is but the withdrawing hand of God; if we feare it, it is because wee are wicked, for, 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 [Page 191] 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.

THE TENTH SERMON,

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, [Page 163] 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? [Page 194] 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 [Page 195] of the Scripture, Luke 12.11. And when they bring you vnto the Sinagogues, and vnto Rulers, &c. And Titus 3.1. Put them in minde that they be subiect to Principalities or Rulers. It is true that the same word is sometimes in the Scripture meant of the Angels both good and bad, but the Apostle hauing mentio­ned them already in the former words, there is no need that it should be meant of them in this word too. Thirdly, by powers vnderstand all the gifts and enablements that either these or any other mighty workers in the world are furnished withall, as autho­rity, place, strength, wit, policy, &c. for so the word in the originall vsually signifies, not so much the a­gents themselues, as the powers and enablements whereby they do worke; so that lay all these briefe­ly together, and then the meaning of the words are thus much, as if the Apostle should say, I am sure that neither all the Angels, good nor bad, nor all the Rulers and Potentates, Monarches and Magistrates of the world; nor all the powers or enablements that these or any other are furnished withall, shall euer be able to seperate me from the loue of God which is in Iesus Christ our Lord. Here is a high straine of assurance; and wee must haue a great measure of faith to attaine vnto it.

The Doctrine that ariseth naturally out of the whole state of the words thus vnfolded is this:Doctrine. namely, That howsoeuer it be that Angels both good and bad, and Rulers, great Kings and Empe­rours, Potentates and Monarches of the world, are mighty workers, endued with great powers, gifts, and enablements; yet neither Angels good nor bad, nor [Page 196] all the Rulers and Potentates in the world, endued with all their powers, gifts, and enablements, shall neuer be able to seperate true beleuers from the loue of God which is in Christ Iesus our Lord.

To auoide confusion we will handle the three se­uerall branches of the Doctrine,The first branch of the Doctrine. euery one apart; we will first begin with good Angels, and then wee must apply the Doctrine thus: That howsoeuer the good Angels are mighty workers, great in power and enablements, yet neither they, nor all the pow­er they haue, shall be euer able to seperate vs from the loue of God which is in Christ Iesus our Lord. For Ex­plication of this point,Explication in the opening of three parti­cular. wee are here to touch these three particulars, as necessary for the vnderstanding of this Doctrine: First, what these good Angels are: Secondly, what is that Relation and Communion that is betwixt them and true beleeuers: Thirdly, what dangers they are that may befall true belee­uers by good Angels.

1 For the first, what good Angels are: Good Angels are certaine spirituall substances, that kept their first estate, and are immediate and continuall attendants before the presence of God: that they are substan­ces, their actions prooue it, they reioyce, worship God, passe from place to place, and performe sundry actions, and actions are neuer performed but by sub­stances: that they are spirituall substances, the Scrip­ture tels vs, Heb. 1.7. He maketh his Angels Spirits: that they kept their first estate the Apostle Iude im­plies, verse 6. when he saith of the euill angels, That they kept not their first estate, thereby necessarily im­plying by opposition, that the good Angels haue [Page 197] kept their first estate, that is, the blessed estate of ex­cellency that God created them in. Lastly, that they are immediate and continuall attendants before God; Daniel saw it in a vision, Dan 7.10. The anti­ent of dayes sate vpon a throne; and who were his at­tendants? the Angels, Thousands thousands ministred vnto him, and ten thousand times ten thousand stood be­fore him. So we see what the good Angels be: Ma­ny other things might be said of them, but I touch these onely, which of necessity we must know for the vnderstanding of the Doctrine in hand.

The second particular is, what this relation and 2 Communion is, that is betwixt good Angels and true Beleeuers? Surely it is a neere relation and heauenly Communion; they and we are fellow-ser­uants, as worshipping and seruing one and the same God. The Angell himselfe auoucheth it, Reu. 19.10. I am thy fellow-seruant: They and wee are brethren in the testimony of Iesus, as the same Angel affirmeth in the words following: They and wee are fellow-Citizens of the heauenly Ierusalem, Heb. 12.22. Wee are their charge, they are our guard and keepers; They pitch their Tents round about vs for our safegard and protection, Psal. 34.7. They are our patterne, we are their resemblance, both for obedience whilest we liue here, Math. 6.10. Thy will be done in earth as it is in heauen. and likewise for glory hereafter, Luk. 20.36. Other bonds there are whereby they are associ­ated to vs, and we to them, but these are the neerest and chiefest, and most remarkeable.

The third and last poynt is, what those dangers 3 are that may befall true beleeuers by the good An­gels? [Page 198] To this I answere, two things; First, that the Apostle doth not say here directly, that the good Angels of themselues may endanger Gods Children, but he speakes it here by way of supposition, as if he should say, suppose that they should endanger Gods children, yet they could neuer separate them from the loue of God. And this is very obseruable in the whole tenour of the Apostles speech, that all the dangers which he mentions are put downe by way of suppo­sition, but safety and the comforts against them, are set downe positiuely and directly; As if hee should say, suppose that the good Angels should endanger vs, yet certainely they should neuer separate vs from the loue of God: But especially it is to be marked in this particular concerning the good Angels, for this is meerely a supposall, that the good Angels of them­selues should hurt vs. But, why then doth the Apo­stle mention any such matter here? I answere, for the further confirmation of true beleeuers in the as­surance of Gods loue. I will cleare this place by an­other place of the Apostle in the very like kinde, Gal. 1.6. If an Angell from heauen preach any other Go­spell, &c. Will any man conclude from hence, that therefore an Angell from heauen may, or can preach any other Gospell then Paul had preached? No, but the Apostle speaks it by way of supposall onely, and supposalls doe not affirme any thing in being: Yea, but why doth the Apostle then here vse the name of an holy Angell in this case? I answere, he had good reason for it, that he might confirme them the bet­ter in the truth which hee had taught, namely, that we must be so stedfastly setled in the faith of the Go­spell [Page 199] of Christ, that if an Angell from heauen should teach any other Doctrine (which is a thing impossi­ble) yet if he should we must defie him, and hold him accursed. And so the Apostle in this place makes the estate of Gods children so sure and firme, that if the good Angels should set themselues against them, to separate them from the loue of God in Christ Iesus, (which is impossible) but if they should, yet they could not doe it. Secondly, I answere, that howso­euer they doe not of themselues endanger vs, yet oc­casionally in regard of our weaknesse and corrupti­on they may endanger vs: We may in our weaknes abuse them, or mistake their seruice, or put our trust in them, and so indanger our selues greatly by them. I will giue you a plaine instance in the holy Apostle S. Iohn, Reuel. 19.10. and Reuel. 22.8. he was a true beleeuer, yet in his weaknesse, by occasion of a good Angell, he was in danger to commit a vile and most fearefull sinne, the very sinne of Idolatry, and that not once, but twise, and that though he were repro­ued for it: A grieuous sinne; but the Angell he hin­ders him, See thou doe it not, (saith he) worship not mee, worship God: In which we may obserue two things that doe effectually concerne the poynt in hand; first, that true beleeuers may, through their corrupti­on and weakenesse, be indangered in the estate of grace by the good Angels; yet secondly, that God will neuer suffer them to be ouercome and swallow­ed vp of this, it shall neuer preuaile vtterly to separate them from the loue of God which is in Christ Iesus our Lord.

And so now the Doctrine being thus cleared, wee [Page 200] come to the proofes,Proofes. which are these, Mat. 18.10. See that ye despise not one of these little ones, for I say vnto you, that in heauen their Angels alwaies behold the face of my Father which is in heauen. These words are the words of our Sauiour, and he ownes them by a speciall challenge, I say vnto you; I that know well what belongs to God, and to Gods Angels, and to Gods little ones, I say vnto you, despise not one of these little ones, for in heauen their Angels alwaies behold the face of my Father which is in heauen. The matter affir­med there is the continuall attendance of the An­gels in the presence of God; but the drift of the speech is, to note the continuall care that the Angels of God haue ouer Gods weake children, as appeares, first by their title, their Angels; they are Gods Angels, as he being their Lord and Master to whom they doe belong, and they be our Angels, as we being the chil­dren of that their Lord and Master, and in respect of the care and charge that they are imployed in about vs. Secondly, it appeares by the forme of the rea­son, See (saith our Sauiour) you despise not one of Gods weake children, see that you hurt them not; for I say vn­to you; as who should say, doe not despise them, nor hurt them, for if you doe, surely their Angels will re­uenge the wrong and hurt done to them. Thirdly, by the time, alwayes, this is not for a day, nor a yeare, but alwayes, without ceasing: put all these together, and the Doctrine is here clearely proued, that the Angels of God are ours, they are for vs, and not a­gainst vs, they will be auenged on those that hurt vs, and therefore will neuer hurt vs themselues; and this is their care & practise always, they are euer imploide [Page 201] about our good, and therefore they shall neuer sepa­rate vs from our greatest good of all, from the loue of God in Christ Iesus, Heb. 1.14. Are they not all mini­string spirits, sent forth to minister for their sakes that shall be heires of saluation? The Apostle speakes here generally of all good Angels, Are they not all? and doth not diuide them in office or nature, but ioynes them in both, they are all spirits by nature: And what are they by office? They are all ministring spi­rits, and what ministry is it that they are imploied in? sent forth, &c. God sends them forth from time to time to performe certaine offices about his children, and his heires, as a father makes his seruants to at­tend him that shall be his heire: and they are sent forth to minister for their sakes that shall be heires of saluation. They are most dutifull attendants on vs that are heires, and they minister for our sakes, that is, for our good, comfort, and protection onely, ne­uer for our hurt; they know from God that wee are appointed to saluation, and shall they at any time hinder vs of it? They take notice of it that wee are heires to their Lord and Master, and shall they being seruants, goe about to hinder vs of the inheritance which their Lord and Master, and our Father hath appointed to vs? No surely, they will not doe it; but on the contrary, they will helpe and further vs all they can thereunto, Psal. 91.11, 12. Hee shall giue his Angels charge ouer thee, to keepe thee in all thy wayes, &c. God hath committed his children to the charge and custody of his Angels; What to doe? to keepe them, not to destroy them, and to keepe them in all their wayes; they shall not faile them in [Page 202] any one passage of their life, to beare vs vp in their hands, neuer to suffer vs to fall vtterly frō God, much lesse to cause vs so to fall, that thou dash not thy foot a­gainst a stone: They shall preserue vs from the harmes that our selues or others might do vnto vs, therefore themselues shall neuer hurt vs in the least kind, much lesse in the matter of grace and saluation: A place so pregnant to prooue the infallible protection of Gods children by the Angels, that the Diuell himselfe ac­knowledgeth it for a certaine truth, and alleageth it for that purpose, Math. 4.6. Lastly, their practise makes this good by experience, what good offices haue they done from time to time for Gods children? preserued them from their enemies, as Lot, Gen. 19.10. deliuered them out of prison, as Peter, Acts 12. com­forted them in their distresses, Acts 27.23, 24. freed them in their troubles, as the Israelites, Isay 65.9. shewed them, and directed them what they must doe to be saued, as Cornelius, Acts 10.5. In a word, in­finite are the good offices that the good Angels haue done for Gods children, but there is not one place extant in all Gods word, to prooue that any good Angel hath done any harme to any one of Gods chil­dren: No, that is for the euill Angels to hurt vs, they hurt vs altogether, and neuer doe vs the least good; but the good Angels they helpe vs alwayes, they are altogether and onely to helpe vs, and neuer to doe vs the least harme, and therefore they with all the power they haue can neuer separate vs from the loue of God which is in Christ Iesus our Lord.

Reason 1 The reasons of this poynt may be reduced to these two heads. First, the good Angels will not hinder [Page 203] our saluation, if they could: Secondly, they cannot doe it, if they would. First, they will not doe it if they could; for there are foure ingagements whereby the will of the Angels is so stirred and inclined towards vs, as that they will neuer hurt vs, if they could; first, the zeale of Gods glory: Secondly, obedience to Gods will: Thirdly, their dependance on Iesus Christ: And fourthly, their communion they haue with vs. First, the zeale of Gods glory, Isa. 6.2. they are Seraphims, that is, hot and fiery spirits, burning not in fury, but in zeale for the glory of the Lord of hoasts. Now they know that God is wonderfully glorified in the saluation of his children, and therfore they will not hinder that at any hand, but zealously aduance it to the vttermost of their power. Second­ly, their obedience to Gods will, they know it is Gods will to giue his children a kingdome, and will they crosse his will? No, they obey and doe his will, Psal. 103.20. they will neuer crosse it. They know their fellow-Angels frustrated their estate by disobe­dience, and will they frustrate theirs too? Noe, they will not. Thirdly, their dependance on Christ, and their loue to him, Ioh. 1.51. Hereafter you shall see hea­uen open, and the Angells of God ascending and descen­ding vpon that Sonne of man: All their ministry is from God to vs, as in Christ, and they are vpheld by Christ, or else they are as changeable as the euill An­gells were by nature, and they know that Christ hath redeemed vs with his pretious bloud, and will they seeke to cast away the price of his bloud? They know that Christ hath committed vs to God his Fa­ther, and will they incense vs against God, or God [Page 204] against vs? Lastly, their faithfulnesse to vs, and their communion with vs, they take notice of vs as their fellow-seruants, and therefore they will not hurt vs, hee is an euill seruant that will smite his fellow-ser­uants; this is odious on earth, how much more in heauen; if euer the holy Angels should entertain any faithlesse or treacherous thought against vs, their fel­lowes and brethren, heauen they know would neuer endure them.

Reason 2 The second reason: The Angels cannot doe it if they would; & this agrees more fitly with the words of the Apostle, that they shall not be able to separate vs. There are two vnmoueable barres whereby they are vtterly disabled from hurting vs in estate of grace: The first is the soueraign power & ouer-ruling hand of God; the second, is the neernesse of our commu­nion with Christ. First, the soueraigne power of God and his ouer-ruling hand both ouer them & vs, that hinders them; they are Gods elect Angels, and we are Gods elect children, and therefore God by bis soue­raigne power, will neuer suffer them to seduce vs, nor suffer vs to be seduced by them, Gods election must stand good for euer. Secondly, the neerenesse of our vnion with Christ, that is another bar to hin­der them: Christ tooke our nature vpon him, not the Angels, Heb. 2.16. and herein we are a degree aboue the Angels. Now this assumption of our na­ture into the person of Christ, and his participation with vs therein is so sanctified, and effectually rati­fied by faith, and by the spirit, to euery true belee­uer, that they are truely one with Christ himselfe; and can the Angels hurt Christ? or betray Christ? [Page 205] or separate Christ from Gods loue? then neither can they hurt vs, nor betray vs, nor separate vs from the loue of God in Christ.

The Vses are these: First, since it is so, that the Vses 1 good Angels can neuer impeach the estate of Gods children, therefore it shewes that whosoeuer they be that doe fall away from the estate of grace by the oc­casion of good Angels, that certainly they were ne­uer true beleeuers: such there were in the time of the Apostles, Coloss. 2.18. That vnder a colour of Religion and humblenesse of minde did worship Angels, such as the Monkes and Fryars bee at this day; but what saith the Apostle in the 19. verse? They that teach such things hold not the head; that is, they hold not Christ as their head, they are vtter­ly voyde of Christ, and so liuing and dying in that sinne, they are vtterly void of the state of grace, and saluation. This sets such a brand of reprobation on the Popish Church and Religion, that they are ne­uer able to claw it off: They hold many other grosse points, which at least by consequence ouer­throw the foundation Christ Iesus: But of this point the Apostle saith directly, That they that hold it, hold not the head Christ. A man cannot be a worship­per of Angels and belong to Christ. And doth not the Church of Rome greatly adore and worship An­gels? doe they not reuerence them, and call vpon them? It is their professed Doctrine and ordinary practise: I would faine see how they would answere this; they are cut off hereby from the head Christ: I doubt not but many of them are the Elect of God, but then either the Lord keepes them that [Page 206] they fall into this sinne; or if they doe fall into it, yet God giues them repentance for it before they die, that lo they shall not fall by it for euer. But let vs beware and take heede of this sinne, in our selues, and euermore let vs take heed of Popery, that doth maintaine and teach this grosse errour.

Vses 2 Secondly, this teacheth vs the vndoubted certainty of the saluation of Gods children; That Gods chil­dren should euer be cast off from the estate of sauing grace: It is a thing impossible, there is an absolute impossibility in it, nay there is more then an abso­lute impossbility in it; for marke how the case stands: It is impossible that euer the good Angels should goe about to bend their power against vs, to cast vs out of the loue of God: But if they should, yet it were impossible they should do it; so that for Gods children to be cast out of Gods loue; It is a thing more impossible, then that which is indeede absolutely impossible: Oh blessed be God that hath setled and stablished vs in such an holy and happy estate so stedfastly; Oh that all true beleeuers would lift vp themselues and know their owne hap­pinesse; Oh that they would confidently beleeue this heauenly truth, touching the certainety of their saluation; Oh that they would be perswaded, as con­fidently to beleeue it, as the Apostle affirmes it: wee should doe so, it is our failing that wee doe not so, what base minded wretches are we, that beleeue that God loues vs in Christ: and yet wee perplexe our selues with feares and distrustfull thoughts of this nature or of that; of this or that casualty, as if they should seperate vs from God: Our faith should [Page 207] lift vs vp as high as heauen, yea aboue heauen, yea a­boue the Angels in heauen, in the matter of our as­surance: Our faith should say, as the Apostle doth here; I am sure that the Angels in heauen, can neuer be able to seperate me from the loue of God: and therefore much lesse can any other Creature or casualty whatsoeuer; can any creature doe more then the Angels in heauen can? But if wee consider further that these Angels, these mighty and powerfull An­gels, are not onely, not against vs, but for vs, affectio­nately for vs: wholly for vs, alwayes for vs, and that they bend all their power to keepe vs in the loue of God; and to make good the worke of our saluation, what a shame should it be for vs, still to lie slugging in the dumpes of our doubtings and vncertainties? why should we not now take heart to our selues, and lay fast hold on this assurance?

The third Vse teacheth vs, the infinite and admi­rable Vses 3 power of sauing grace; It is infinitely greater then all the powers that are to be found in the estate of nature, Gods sauing grace is infinitely of more power to saue vs, then all the powers in the world are to destroy vs: Of all other creatures the Angels excell in strength and power, Psal. 103.20. Yet all the strength and power they haue, shall neuer be able to crosse or hinder the power of grace for the saluation of the faithfull: this is the sinewes of our assurance: Some thinke it is an easie matter to be saued: No, it is the infinite and Almighty power of God that must shew forth it selfe in sauing vs, else it is impos­sible for vs to be saued, 1 Pet 1.5. Without this power of God it is impossible that wee should be [Page 208] kept, there is not the least sinne forgiuen, nor the least corruption subdued, nor the least sparkle of grace wrought in our hearts, nor the least temptati­on ouercome, but by the almighty power of sauing grace. On the other side some dismay themselues at their owne corruptions, Sathans temptations, and the defections of a godly life, that they thinke it im­possible to be saued; here we must flie to the consi­deration of the infinite and almighty power of sa­uing grace, and then we shall be satisfied: And take heed though thou debase thy selfe, debase not God: It is impossible with thee, but it is not impossible with God, for then who can be saued? All things are possible with God, Matth. 19.25.26. It is our Saui­ours Resolution in this very case, teaching vs to rest wholly and onely vpon the power of God for salua­tion; It is impossible with men that any should bee saued: Yea, but it is possible with God by the pow­er of sauing grace, 2 Cor. 12.9. My grace (saith God to the Apostle) is sufficient for thee: Paul had no rest in himselfe before; but the almighty and all-suffi­cient grace of God gaue him full content: This is that which giues vs satisfaction, and makes vs goe on cheerefully against all difficulties, the all-suffici­ency of sauing grace. And therefore let vs labour to lift vp our hearts to a high and transcendent esti­mation of the almighty power of sauing grace, which is the almighty power of God; try and proue whether this be not a notable meanes of subduing and ouertopping all other powers in the world, and so of bringing full assurance to our soules: try it I say, and see if it doe not proue so; looke vnto the al­mighty [Page 209] power of God, & to the all-sufficiency of sa­uing grace, & this will carry vs comfortably through all dangers, the want of this high estimation of the al­mighty power of sauing grace soundly taken to hart, makes most of vs come so short of this assurance.

The last Vse teacheth vs how to carry our selues towards the good Angels, that so they may not hurt Vses 4 vs, but that we may comfortably enioy their helpe, protection, and furtherance in the way of our salua­tion; this is a hard lesson to learne and to practise, but yet worth our learning, and much to be desired; and practised by all those that would finde heauen vpon earth; It is difficult I confesse, but very com­fortable, for either we are too negligent or too dili­gent in this, either we will not meddle at all with the nature & office of Angels, or else we will meddle too much with it. If therefore we wil haue the helpe, comfort, & protection of the good Angels, wee must ob­serue these rules. First, keepe Gods good will,How we are to carry our selues towards the good An­gels that they may not hurt vs, but doe vs good. keepe God thy friend; the best way to keepe the seruants to be thy friend, is to keep their master to be thy friend, so keepe God to be thy friend, and that is the best way to keep his seruants the Angels to be thy friend: All the promises of protection by the Angels are re­ferred to such as are Gods, Psal. 34.7. The Angell of the Lord campeth about them that feare him: And Psal 91.11. He shall giue his Angels charge ouer thee, to keepe thee in all thy wayes; Feare God and pray vnto him as Cornelius did, Acts 10.2.4. and walke dili­gently in the duties of thy calling, as the Shepheards did, Luke 2.8.9.10. and then the Angels will com­fort vs, protect and keepe vs. The Angels loue vs [Page 210] for our heauenly Fathers sake; if we be stubborne to him, they will turne their loue from vs.

2 The second Rule is this; we must hold fast by Iesus Christ; he is the common head both of them and vs, Matth. 24.31. and 16.27. All the good they doe vs, and all the seruice which they owe vs, is for Christ his sake, because we are in him; if he fauour vs, they will fauour vs; if he frowne on vs, they will frowne on vs too: If euer we will enioy the comfortable ministery of the Angels, let vs lay fast hold on Iesus Christ by faith; so farre as we goe from him, they goe from vs: Let vs therefore lay fast hold on Iesus Christ by faith in his bloud, by loue to his Maiesty, by obeying the motions of his Spirit, and by con­forming our selues to his example; and then the Angels are ready prest to doe vs their best seruice; hold thou fast to Christ, and they will be sure to hold thee fast.

3 Thirdly, take notice of the Ministry of the Angels, beleeue it, and be not ignorant of it; If thou hast beene ignorant of it, yet now take notice of it, and make vse of it: We stand in need of the Ministery of the Angels, wee know that we are tempted many wayes, looke vpon the good Angels, they will assist thee more then the bad can hurt thee, Reuel. 12.8. Michael and his Angels fought, and the Dragon fought and his Angels: Christ and his Angels, and the Di­uell and his Angels, they fight for our poore soules; But the Diuell and his Angels doe not preuaile; but Christ and his Angels they doe preuaile, and they are on our side to fight for vs. And therefore as the Prophet, 2 Kings 6.16.17. prayed to the Lord to [Page 211] open his seruants eyes, that hee might see that there was more with them, then against them: So let vs pray to God to open our eyes, that we may see and take notice of the Ministery of the good Angels, and of their protection and care ouer vs.

Fourthly, let vs imitate the good Angels in obe­dience, Matth. 6.10. Let vs doe Gods will on earth, as the 4 Angels doe in heauen, Psal. 103.20.21. They are ne­uer out of Gods way, they euer doe Gods will wil­lingly and cheerefully; the Diuell doth Gods will too, but it is grudgingly and against his will. The good Angels they worship God, Hebr. 1.6. They take the cause of Gods children to heart, they re­ioyce at the good of Gods Church and children, especially at the good of their soules; so let vs wor­ship God alone, and let the good of Gods chil­dren, especially the good of their soules, bee the ioy of our hearts. Let vs imitate them thus, but yet let vs beware of [...], in the Papists,Vid. originall. in single life and angelicall perfection.

Fiftly, speake not euill of those that are in place 5 and dignity, for the Angels giue not railing speeches, 2 Pet. 2.10.11. The Angels doe it not, let vs take heed we doe it not.

Sixtly, offend not these Angels, 1 Cor. 11.10. The 6 woman ought to couer her head, because of the Angels. The Angels are about vs, & obserue our doings, and marke our carriage, if it be reuerent and agreeable to our profession, they reioyce at it; if wee mis-be­haue our selues and carry our selues vnreuerently in our words, gestures, or apparell, mis-beseeming our persons, places, or profession, this offends and [Page 212] greeues them, they distaste it, and are displeased at it, let vs take heed therefore that we offend them not.

7 Seauenthly, let vs not worship them in any case, for that is the way to incense them against vs. In the Reuel. 19.10. and 22.8. when Iohn would haue wor­shipped the Angell, Hee was angry, see thou doe it not (saith he) worship God. It is an horrible dishonor to God, and much displeasing to the good Angels themselues, they tremble at it, and abhorre it: Away with it saith the Angell, worship not me, worship God: Which is worse the Thiefe or the Receiuer? If I worship the Angels, I am the thiefe, if they re­ceiue and accept of it, they are the receiuers, but they abhorre it.

8 Lastly, let vs glorifie God for the Ministery of the good Angels; the shepherds in Lu. 2.20. hauing heard many good things from the ministery of the Angels, they returned glorifying, & praising not the Angels, but God for their Ministery: Take the benefit of it, and giue the Angels due reuerence and respect for their Ministery, but giue the honour & glory of it to God alone; thus did Daniel, Chap. 6.22. and Peter, Act. 12.11. they doe not ascribe their deliuerance to the Angell, but to God that sent his Angell, and yet they doe reuerently mention the Angell, that was the meanes of it: And we haue great cause to glori­fie God for their Ministery; for first it is a great com­fort to vs: what greater comfort can we haue by any of the creatures, then to haue thousand thousands of Angels, the best and greatest of Gods creatures euermore to attend on vs? Secondly, it is a great honor to vs, the greatest honor God that can bestow [Page 213] vpon vs by any of the Creatures, that the Angels that are farre more excellent Creatures by creation then our selues, should be attendants on vs: Oh, let vs honor God greatly, that hath so greatly hono­red vs. Thirdly, all the good they doe vnto vs, they doe it but as instruments, it is God alone that is the authour of it; therefore let God alone haue all the glory and honour of it. Obserue these rules careful­ly and conscionably, and I will assure thee from God, that thou shalt be made partaker of the comfort and protection of the good Angels, they shall attend vp­on thee all thy life, to preserue thee from euill, and to incourage thee to goodnesse, and to comfort thee in troubles, and to helpe thee out of them; and at thy death they shall stand by thee to cheere thee vp against the bitternesse and terrour of thy dissolution, and to carry thy soule into heauen. And yet this is not all, for behold yet further, at the day of iudge­ment, they shall summon thy body out of the graue, and place thee amongst the sheepe at Gods right hand, that there thou mayest receiue that ioyfull and blessed sentence, Come ye blessed, inherite the kingdome prepared for you from the beginning of the world, such honour haue all Gods Saints.

THE ELEAVENTH SERMON,

THe Apostle here, when he pro­pounds the dangers that be­long to the faithfull, and the comforts against them; hee sets them before vs in certaine rankes and orders. And the first ranke is the dangers that come to vs by death, and by life, and the comforts against them, and of that wee haue spoken.

The second ranke is, of the dangers that come to vs by Angels, Rulers, and powers, and that we haue entred into, and shewed that by Angels are meant all sorts of Angels, both good and bad, both those that stand, and those that are fallen. Of the good Angels we haue spoken as it pleased God to giue abi­lity. Now we are to speake of the euill Angels, that the euill Angels shall neuer be able to separate vs from the loue of God which is in Christ Iesus our Lord. That the euill Angels must needs be here meant appeares, because they are generally comprehended vnder the name of Angells: which is common to all Angels both good and bad: But especially the euill Angels are here meant, because the drift of the Apostles [Page 215] speech necessarily requires that they should be here more specially intended, for the euill Angels are the speciall instruments and chiefe procurers of all the dangers that tend to the separation of vs from the loue of God in Christ Iesus. This is their maine reach and chiefe endeauour in all their practises against vs, to make this separation, and therefore they must needes be here specially intended in this challenge of the A­postle. It were a small comfort to the faithfull for the Apostle to say, that they were in safety, because the good Angels should not hurt them, for that were as much as if he should say hee were in safety, because his friends should not hurt him, for the good An­gels are our friends, and therefore will not hurt vs. But the Apostles reach is, to auouch the safety of Gods children against all dangers that are or can be against them, euen against the greatest and fiercest enemies that we haue; and therefore hee must needs meane it especially of the euill Angels, because they are the greatest and fiercest enemies that the faithfull haue. And thus the Apostle hath brought vs into the meditation of the ground of all our dangers and woes, and miseries, namely, the euill Angels or Di­uels. A fearefull and dismall argument in it selfe, yet as it is here applyed by the Apostle, it is a chearefull and a comfortable argument. It is a fearefull and dismall thing to heare of our enemies, but it is a comfortable thing to heare of the ouerthrow of them. Let not any of vs therefore be afraid to heare of them; we must not be afraid to fight with them, and therefore much lesse to heare of them. One thing the Apostle tells vs here, as before wee haue [Page 216] heard for our sound comfort, that all these wic­ked fiends shall never bee able to seperate vs from the loue of God in Christ Iesus; and therefore there is no cause why the weakest beleeuing soule here present should be daunted at the hearing of this argument. Let vs therefore proceed in the strength of God, and in the name of our Lord Iesus Christ, and in the grace, and comfort, and direction of his holy spirit, and in the light and direction of Gods word, and we shall finde an heauenly light arise vnto vs out of this hellish darknesse.

The generall Doctrine concerning all Angels, good and bad, was the last time propounded, which being applyed to this particular, ariseth naturally thus:Doctrine. That howsoeuer it bee that euill Angells are mighty workers and great in power, and doe mali­ciously bend all the power they haue against true beleeuers, to make this separation of them from the loue of God in Christ; yet notwithstanding not all the euill Angels, with all their power and malice, or all that they can doe, shall euer be able to separate all, nor any one true beleeuer, from the loue of God which is in Christ Iesus our Lord.

For the opening of this Doctrine I will propound these foure particulars, wherein I shall lay open the whole nature of the poynt. The first particular is, what these euill Angels are: The second, how these euill Angels are fitted against vs: Thirdly, how they seeke to annoy vs: And lastly, how farre they may endanger vs. For first, wee must know our ene­mies what they are; and secondly, we must know their prouision, how they are fitted against vs; and [Page 217] then thirdly, we must know their courses, how they may annoy vs; and lastly, we must know the euent and issue, how farre they may endanger vs: These being knowne, the Doctrine shall be well and plain­ly vnderstood.

First, We must know what these euill Angels are.Explication in foure things concerning the euill An­gells. The euill Angels are those that left their first estate, and are become vtter enemies to God, and to man, and to all the creatures, especially to Iesus Christ, and to Gods children, and to all matter of grace and goodnesse. First, that they are such as left their first 1 estate, we may see in Iude 6. Secondly, they are e­nemies, for hence they haue their name Sathan, and there is no name more commonly giuen them both in the Olde and New Testament then this name Sa­than, which signifieth an enemy. And howsoeuer this name in the Scripture seemes sometime to poynt out the chiefe of Diuels, yet it doth appeare that it is applyed in Scripture to all Diuels, Math. 12.26. If Sathan cast out Sathan, which is not meant of the Prince of Diuels, as if the Prince should cast out the Prince; but it is meant of all the Diuels, if they should be one against another, then how should their Kingdome stand? They are enemies, and they are vtter enemies, deadly enemies, and that first to God, dishonouring him, accusing him, blaspheming him, opposing against him to the vttermost of their pow­er. Secondly, they are enemies to man, they mur­thered vs all with one blow, in the loynes of Adam, and not content with that they still follow the blow, and pursue mankinde with deadly hatred. Thirdly, they are enemies to all the Creatures, seeking and [Page 218] working daily, as much as in them lyes, the vtter ruine and confusion of the whole frame and order of nature in the Sea, in the winde, and in the aire, and in all places. Fourthly, they are speciall ene­mies to Iesus Christ; this is that that galls these euill spirits, that IESVS CHRIST the media­tour betwixt God and man, comes to reconcile God to man, and to deliuer man out of the pow­er of these hellish spirits; yea, and that hee doth vt­terly destroy and vanquish these euill spirits, and all that take part with them, euen all the powers or dark­nesse; here is their edge and stomacke; this heauen­ly person Iesus Christ in this heauenly office of the Mediatour, is the principall obiect of all their hellish spight: They fought against him by themselues, and by their instruments all his life, and at his death they layd on load, and did bend and muster-vp all their forces, and spit out all their venome against him. Fiftly, they are enemies to Gods children, they are al­so a great eye-sore to Sathan, they cannot endure them, and it is hard to say whether Sathan hate our heauenly Father more for our sakes; or whether he hate vs the more for our heauenly Fathers sake; how­soeuer the Diuell is our aduersary in a specially man­ner, 1 Pet. 5.8. Your aduersary the Diuell, saith the A­postle, he is a generall accuser, accusing man to God, and God to man, but he is the speciall accuser of the brethren. Lastly, he is an enemy to all grace and goodnesse, he hinders it, he slanders it, he hates it, he suppresseth it with all his power, hee knowes that if grace and goodnesse stand, he must fall, and therefore he labours to ouerthrow all grace and goodnesse, that [Page 219] he may stand. See this in one of his Impes, Acts 13.10. Elymas the Sorcerer, Oh childe of the Diuell (saith the Apostle to him) enemy to all righteousnesse, &c. If it be so with the Children, that they are enemies to all goodnesse, much more is it so with their father the Diuell: So we see what these euill Angels are.

Secondly, Let vs see how they are fitted against vs,2. In nine things concer­ning them. for this is needfull to be knowne, that so we may pro­uide against them. They haue many aduantages whereby they are fitted against vs; first, they are ve­ry many; secondly, they are very strong; thirdly, they are very malicious; fourthly, they are very sub­tle; fiftly, they are very actiue and nimble; sixtly, they are very busie; seauenthly, they are very wel ap­pointed; eightly, they are very well experienced; and lastly, they are very dangerous.

First, They are very many, Marke 5.9. One man 1 was possest of a legion of Diuels; now a legion con­taines sixe thousand; what? so many Diuels in one poore man; how many thinke you are then in all the world? Any one Diuell is too hard for any one man, oh how hard then is that poore soule bested that is assaulted with many Diuels? This is the case not of some of vs onely, but of all of vs, if we vnderstand our case aright.

Secondly, As they are very many, so they are ve­ry 2 strong, and therefore they are set out in Scripture vnder the similitudes of a strong man, Luke 11.21. When a strong man armed keepeth the pallace, &c. and so of a strong beast, yea, the strongest of all Beasts, a Lyon, 1 Pet. 5.8. Your aduersary the diuell as a roaring Lyon, &c. and the hould which they haue in the [Page 220] heart of an vnregenerate man is said to be a strong hould, 2 Cor. 10.4. they are very strong in getting the prey, it shall escape them hard but they will seize vpon vs, and they are very strong in keeping the prey when once they haue seized, they will tug hard be­fore they will let goe.

3 Thirdly, They are very malicious, and therefore the Diuell is fitly set out vnto vs by the name of a great red Dragon, Reuel. 12.3. The Dragon of all Creatures is the most fierce, spightfull, and malici­ous: Sathans malice is greater then the Dragons, for he is a great Dragon, and more fierce then the malice of the Dragon, for he is a great red Dragon, saith the Apostle, as who should say, that he burnes fiery red in malice alwaies against Gods Church.

4 Fourthly, They are very subtle, and therfore they are compared to a Serpent, Reuel. 12.9. That olde Serpent called the Diuell and Sathan was cast out, which deceiueth all the world; and the Serpent is very sub­tle, Gen. 3.1. Now the Serpent was more subtle, &c. The Diuell is an olde subtle Serpent, so subtle that (saith the Apostle) he deceiues all the world; this hee hath done, and this he doth daily.

5 Fiftly, They are very actiue and nimble, they are spirits by nature, and therefore by reason of the spi­ritualnesse and agility of their natures, they can and doe passe from place to place, quickely and sodainly to and fro as the lightning. When Iob was to be tri­ed, see how nimbly Sathan bestirred himselfe, first to his Oxen in one place, then to his Sheep in another place, then to his Cammels in another place, and then to his children in another place, and all this in a [Page 221] trice, in the turning of a hand as it were, Iob 1. And when our Sauiour Christ was to be tempted, how quickely did Sathan get him vp to the top of the pinacle of the temple, & to the top of a high moun­taine, in the twinckling of an eye, saith the Text, Luke 4.5.6.

Sixtly, he is very busie, hee compasseth the world 6 to and fro, Iob 1.7. And walketh about seeking whom he may deuoure, 1 Pet. 5.8. When we sit still, he walkes about vs, when we are most at leasure, he is most bu­sie to doe vs mischiefe, when we sleepe, hee wakes, when our sences are bound vp (as they are in our sleepe) and the inmost powers of our soules are in some sort lockt vp from him, yet then he leaues vs not, but euen in our sleepe hee deludes our sences with many idle and vaine imaginations, and polutes our thoughts with much filthines and vncleannesse.

Seauenthly, they are very well appointed, & there­fore 7 are compared to a strong man armed, Lu. 11.21. and if one be too weake of himselfe, he can goe pre­sently and take seauen spirits more to him worse then himselfe, Luke 11.26. and then he will be hard enough for vs. The Diuell hath all the world to his friend as he carryeth the matter, like a Spider that hath his Cop-web in euery corner of the house to catch the poore silly Flyes; so the Diuell hath his snares and Cop-webs in euery corner of the world to catch our poore sinfull soules withall.

Eightly, they are very well experienced, and there­fore 8 the Diuell is called the old Serpent, Reuel. 12 9. A mans experience is a great aduantage to him, though it be but of some few yeares; what wonder­full [Page 222] aduantage then is the Diuels experience against vs, which hee hath had since the beginning of the world.

9 Lastly, they are very dangerous, there is no more but a word and a blow with them; first, a temptati­on, then presently an inclination, and then presently a sinne, and then hell and damnation: short worke. This is alwayes Sathans intention in all his assaults, and this he euer brings to passe: where he hath his reach, and where he is not bridled by the ouer-ru­ling hand of God, and therefore hee is called a de­uourer, a destroyer and a murtherer.

3 Thirdly, we must know how they seeke to annoy vs,Fiue particu­lars how the diuell annoyes vs. surely they seeke to annoy vs euery way, at all times, and in all places, and in all states and conditi­ons, and vpon all occasions, and by all meanes and instruments; what is it that hee will not make an instrument to fight against vs withall?

1 First, hee bends all his owne power, malice and subtilty against vs, and all the forces that the king­dome of darkenesse can afford, flattering, threatning, deluding, buffetting, tempting, vexing, and tormen­ting vs, euen spending themselues to doe vs a mis­chiefe.

2 Secondly, not content with this, he sets the creatures against vs, the sea, the winde and stormes and tempests all to annoy vs, afflict vs, crosse vs, and dis­quiet vs, yea, euen our meat and our drinke, and our bed, those deare creatures of God which wee cannot liue without, he makes them to be a snare vnto vs.

3 Thirdly, he increaseth men against vs, to perse­cute vs, to afflict vs, to tempt vs, yea sometime our [Page 223] owne dearest friends, our owne wiues and children.

Fourthly, not content with all this, hee sets our 4 selues against our selues, our appetite against our reason; the flesh against the spirit, our practise against our iudgement, and our owne wils against our owne soules; and this is a most dangerous assault, for now they are our enemies, that are of our owne house­hold, and till Sathan can come to this to make our selues against our selues, all his assaults can neuer hurt vs.

Lastly, as he seekes to set the whole world against 5 vs, so he proceedes further, and seekes to set God a­gainst vs too. Let vs assure our selues, that Sathan is with God euery day, accusing vs, and pleading a­gainst vs, and suing out a Commission from God a­gainst vs, as he did against Iob, that hee may haue vs in his owne power, to doe his owne will vpon vs, and to hurt vs.

Fourthly, we must know how farre they may en­danger 4 vs, surely they may endanger vs, so farre as God shall be pleased at any time to giue them com­mission, and no further, as God hath set a bound to the raging Sea, that thus farre his proud waues shall come, and no further: so God hath done to Sathan, and all the powers of darkenesse, thus farre they shall goe and no further: They may endanger vs to the spoyling of our goods, and to the hurt of our bodies, and to the distemper of our spirits, and sometimes to the losse of our liues; but neuer to the losse of our soules: God giues way vnto them, that they may seperate vs from all worldly things; but hee neuer giues way vnto them to seperate vs from the loue of [Page 224] God in Christ Iesus; which being the chiefe end of all their endeauours (for whatsoeuer meanes they vse, this is the principall end they ayme at to sepe­rate vs from the loue of God in Christ Iesus, being not able to attaine vnto it, here they are foyled, and this is their torment, and a speciall portion of their hell in this world.

Proofes.Now let vs come to the proofes: Gen. 3.15. I will put enmity betwixt thee and the woman, and betwixt thy seed and her seede, he shall breake thine head, and thou shalt bruise his heele. God himselfe speakes this to Sa­thans face, for his greater dis-couragement: And the speech containes two things; first, the enmity that should be betwixt the woman & the Serpent, & be­twixt their seeds, that is, betwixt Sathan & mankind; secondly, the issue & euent of it; the enmity in the for­mer part of the verse, I will put enmity, &c. where we see; first, that this is a mutuall enmity, that is, of Sa­than against vs, and of vs against him, he should ex­ercise continuall enmity against vs, and we must ex­ercise a continuall enmity against him: secondly, it is a deadly enmity, a deadly feude, as we say, not one­ly against the persons themselues, but against their seed too, it is a deadly enmity neuer like to be recon­ciled, he and his seed, against vs and our seede, and we and our seed, against him and his seed. Thirdly, this emnity is of Gods own ordinance, I will put it, saith God, therefore neuer thinke it strange that Sathan is such a deadly enemy against vs, God hath so ordai­ned it, neither must we thinke it much that wee are continually put to this fight against Sathan, for it is God that hath imposed this condition vpon vs. [Page 225] Then the issue followes in the latter part of the verse, It shall breake thine head, and thou shalt bruise his heele: Sathan shall but bruise her heele; hee may tempt and trouble, and disquiet Gods children, and persecute them, and take away their goods, and hap­pily their liues too, but this is nothing, it is but a lit­tle nibling at the heele, it is nothing in respect of our soule: It is but the heele that he can hurt, some out­ward part, but he can neuer touch vs in our head, that is, in the hold that we haue in the loue of God through Iesus Christ. But on the other side, the seed of the woman shall breake thine head, saith God; Sa­than shall part with the greatest losse; his head shall be broke, and his power destroyed, his purposes dis­appointed, and at last himselfe vtterly vanquished and confounded; Here is strong comfort for Gods children: Yea, but this is spoken of Christ himselfe, he is the seed meant there: I answere, It is spoken of Christ indeed, but withall vnderstand that in the case of Christ is set forth the case of euery be­leeuing soule, as Christ being the head, and wee the members, and therfore that which is done by Christ against Sathan, is done for vs, on our behalfe, and to our benefit, Matth. 16.18. Thou art Peter, and vpon this Rocke will I build my Church, and the gates of hell shall not preuaile against it. In the 16. verse Peter had made a glorious confession of sauing faith, Thou art that Christ the Sonne of the liuing God: In this 18. verse, our Sauiour quits him, and saith, Thou art Pe­ter, &c. as if he should say, Is it so Peter, that thou hast this faith in thine heart to make this confession of me? Then I say vnto thee, Thou art Peter, and vp [Page 226] on this Rocke, that is, not vpon Peters person, nor vpon Peters confession, but vpon the matter of his confession, Christ Iesus the Sonne of the liuing GOD, vpon this Rocke will I build my Church, that is, all true beleeuers, and that so firmely and surely, that all the gates (that is, all the powers of hell) shall neuer preuaile against it to ouerthrow it. Hell hath many gates, the gates of sinne, & death, and the Diuell; yet all these gates of hell, and all these powers of darke­nesse shall neuer be able to shake off this building from this foundation, this Church from this Rocke, to seperate any one true beleeuing soule from the loue of God which is in Christ Iesus our Lord; many other promises there are in the Scripture of this na­ture: yea, but these are but promises: If these pro­mises doe not sufficiently confirme our distrustfull hearts in the perswasion of this heauenly truth see it by experience, and let that confirme vs.

In Reuel. 12.7 to 11. verse, where the holy Ghost sets it downe as a thing already done, there is set downe a battaile and the successe, the battaile in the 7. verse, Michael and his Angels fought against the Dra­gon, and the Dragon and his Angels fought. Here must needs be a great Battaile; when all the world is de­uided into two parts, to fight one against another: What is the successe? first, on the Dragons part, he preuailed not, verse 8. hee was disappointed of his purpose, all his labour against Gods children was lost, and spent in vaine, and in the 9. verse, hee was cast out of Heauen, and his Angels with him; hee had a shamefull ouerthrow. The successe in respect of the beleeuers what was that? first great ioy and tri­umph [Page 227] in heauen, verse 10. and secondly, a glorious conquest, verse 11. they ouercame him: how? by that blood of that Lambe, &c. This is the common e­state of Gods Church and children, and this euery true beleeuing soule shall surely finde in particular in his greatest fight against sinne and Sathan, from time to time, to the end of the world.

The Reasons of this point.Reasons. There are no reasons on our part, why Sathan doth not preuaile against vs, for we are ready to lye downe as beasts, and to be­tray our owne soules, and to be taken of him at his pleasure: no, all our stay and safety is meerely through God in Christ.

The first Reason is this, God by his power re­strains 1 and limits the power of Sathan, as we may see in Iob 1. and 2. Chapters; when hee lets him loose vpon Iob, it is with restraint still, all that he hath is in thy power, onely vpon himselfe put not forth thy hand, Iob 1.12. And in the 2. Chapter and 6. Verse, Be­hold he is in thine hand, but saue his life. Now the pow­er of God is more mighty to helpe vs, then the pow­er of Sathan is to hurt vs, 1 Iohn 4.4. Hee is greater that is in vs, then he that is in the world: and except the Lord should thus limit and binde the power of Sathan, no man liuing could euer stand against him: God restraines him and keepes him as a Lyon with­in barres and grates.

Secondly, he restraines their rage and malice, as 2 he did, Luke 8.33. where he turned the rage of the Diuels, from the man that was possest with them, vn­to the swine: Gods goodnesse is more able and ready to preserue vs, then Sathans malice is to destroy vs.

[Page 228] 3 Thirdly, God defeats the plots and purposes of these euill spirits, Zach. 3.1.2. his wisedome ouer­reaches all their subtilties, and watches ouer vs more effectually to saue, then they with all their subtilties can doe to cast vs away.

4 Fourthly, God endues vs with grace and strength from aboue, to resist and stand fast, that they may not preuaile against vs; for it is not our owne strength we stand by, but it is the power of God, 1 Cor. 12.9. His grace and his power is all-sufficient to preserue vs.

5 The last maine Reason is from Christ himselfe, for he is Sathans vanquisher, and he is our Captaine and Protector, and therefore it must needes follow that Sathan shall be ouerthrowne, and neuer preuaile; and that we shall neuer be ouerthrowne but euer preuaile: That Christ himselfe is Sathans vanquisher and ouercommer, we may see in that, Gen. 3.15. Hee shall breake Sathans head, Rom. 16.20. He shall treade Sathan vnder our feet shortly, 1 Iohn 3.8. He it is that doth loose and vndoe the workes of the Diuell: he foyled the Diuell hand to hand in all his temptations, Math. 4.11. And he it was that rebuked the Diuell, and cast out those foule spirits in his life, as appeares in many stories of the Gospell: And at his death, he it was that destroyed them, Heb. 2.14. He destroyed through death, him that had the power of death, that is the Diuell, saith the Apostle; at his death he spoyled them, and triumphed ouer all the powers of darkenesse openly vpon the Crosse, Colos. 2.16. therefore Sathan must needs be ouercome, & can neuer preuaile. Secondly, Christ is our Captaine and Protector, and therefore we cannot be ouercome, but must needs preuaile, [Page 229] Luke 22.42. Sathan desires to winnow euery one of vs, that is, to destroy vs; but I haue prayed for you (saith our Sauiour) that your faith faile not. Sathan he is a daily Sutor to God against vs, Christ Iesus hee supports vs, and is a continuall Sutor to his heauen­ly Father for vs; Now, if the Diuell shall be heard before Christ Iesus, then we may perish: But if Christ Iesus shall be heard in heauen before the Diuell; then it is vtterly impossible that euer the euill Angels should preuaile against vs.

The vses of this poynt are these. The first is for re­proofe:Vse. 1 It serues to reproue an ouer-weening con­ceit that many men haue of a possibility of Sathans preuailing against Gods children, to cast them out of Gods fauour; some hold it as a generall & common possibility against all Gods children, that Sathan may separate them from the loue and fauour of God, and they plead hard for it too; but these are but the Diuels pleaders & proct [...]rs against God; and wherein can they doe better seruice for the Diuell against God, and against his wisdome, and power, and mercy, and truth, and promises? what better Aduocates can there be for hell, then these Papists, and Arminians, and others, that hold this blasphemous errour, are? They doe highly aduance and magnifie the King­dome of darkenesse, & ascribe more to it, then to the kingdome of light, ascribing a preuailing power to the kingdome of darknesse against the kingdome of light; for, is not euery true beleeuer a member of the kingdome of light? if therefore the euill Angels can separate any one true beleeuer from the loue of God in Christ, then the kingdome of darknes shal preuaile [Page 230] before the Kingdom of light: Oh blasphemous, impious, and odious conceit!

2 Secondly, It is for reproofe of some others, that are onely fearefull and timerous of their owne parti­cular estate, that say in themselues, oh! surely I shall fall away from God; though the Diuell be not able to plucke away others from God, yet he may pluck me away, the wicked fiend haunts me sore, and surely hee will plucke mee away from God before he hath done with me: Poore soules, they would faine come neerer to God, and be better perswaded of their e­state, but they dare not be so bold, or cannot be so strong: Well, come and let vs reason together: Sa­than thou saiest will neuer let thee alone, he is alwaies tempting thee, and therefore hee will at last surely plucke thee away from God: Oh thou of little faith, why doest thou thus vexe and wrong thy selfe? why wilt thou giue sentence with thine enemy against thy selfe? Is it not enough for the Diuell to bragge and boast that he can pull thee out of Gods hands, but thou wilt beleeue him, and giue sentence on his side, and say as he saith? Tell me, hath not God kept thee from him hitherto? and wilt thou distrust him now, whose truth and sauing mercy thou hast had so long experience of? Doest not thou thinke in thy consci­ence that the Diuell hath alwaies done his worst a­gainst thee, euer since thy first conuersion? and yet through Gods mercy he hath not preuailed hither­to, to separate thee from the loue of God in Christ Iesus, but thou art still preserued; why then doest thou distrust that he shall preuaile hereafter? God is as strong to vphold thee as euer he was; thy selfe, if [Page 231] thou beest a true beleeuer, doest daily grow in grace and so art more able to stand fast euery day then o­ther, though happily thou feelest it not; and the diuell is weaker and more hartlesse euery day then other against thee, as hauing laboured in vain all this while, why therfore art thou thus discouraged? beleeue not Sathan, checke thy selfe for this vnbeleeuing heart, and gather better spirits, and put on more comforta­ble resolutions, cast thy soule and state confidently on the Lord in faith in Christ, and in obedience to his will, assure thy selfe, that thou being a beleeuing soule, God hath set his marke vpon thee, and there­fore rest thou vpon him, and all these euill Angells shall neuer be able to plucke thee out of the protecti­on of his loue in Christ.

The second vse is for comfort, here is matter of Vse. 2 sound and singuler consolation to all true beleeuers. First, against euill Angels themselues; secondly, a­gainst their temptations; thirdly, against our sinnes: Sathan is the euill Angell, his temptations are his in­struments whereby he workes, and sin is his worke; here is our comfort, that neither Sathan himselfe, nor his instruments, nor his works, shal euer preuaile against vs, to plucke vs away from God. First, here is matter of comfort against Sathan himselfe, and all the aduantages he hath against vs feare them not, for they shall neuer be able to cast thee out of the estate of grace, and of Gods loue. Lift vp thy heart and consider how God hath furnished thee with particu­lar comforts against al the particular aduantages that the euill spirits haue against thee: First, thou wilt say, the euiil Angels are very many; true, but what then? [Page 232] Did not Christ euen with one word cast out a Legi­on of Diuels at once out of one man? Marke 5.8. then neuer feare them for their multitude; that one onely God is infinitely more than innumerable Di­uils; Yea, but secondly, they are very strong: It is true, Sathan is the strong man indeed, but Christ is a stronger man, Luke 11.22. and ouercommeth him; The Diuell is a roaring Lyon; it is true, yea, but Christ is a Lyon too, & a ruling & raigning Lyon, he is the Lyon of the Tribe of Iudah, the royall Tribe, he rules all, and he makes that other Lyon the Di­uell when he comes in presence to crie out and roare for feare and anger, Luke 4.33.34. an vncleane Di­uell cryed out with a loud voyce, saying, Oh! what haue wee to doe with thee? &c. therefore neuer feare them for their strength; Yea, but thirdly, they are very malicious against vs, what then? God is very louing and gratious to vs: If the King fauour any man, and carry a speciall loue towards him, what though the subiect hate and maligne him, the Kings fauour will keepe him farre enough out of the reach of their malice; and is not the loue and fauour of God to his children a farre greater shelter from the Diuels malice? Fourthly, yea, but they are very subtile; what though they be? There is no subtilty can stand against God: Christ is our wisdome 1 Cor. 1.30. and therefore what need we feare their subtil­ty? Yea, but they are very actiue and nimble, they can speedily passe from one place to another; what then? God is alwaies present in all places alike; wher­soeuer thou art, God is there present and ready to keepe thee, before euer the Diuell can come at thee [Page 233] to annoy thee: Yea, but sixtly, they are very busie and watchfull they sleepe not: It is true, behold al­so, He that keepeth Israel neuer slumbreth nor sleepeth. The Diuell alwayes watcheth ouer vs for euill, and not for good; but our heauenly Father alwaies watcheth ouer vs for good, and not for euill, there­fore feare them not: Yea, but seauenthly, they are very well prouided and appointed against vs; It is true, but I hope heauen is better appointed & furni­shed then hel: What is all their prouision, to the pro­uision of the Lord of hostes, that hath all Creatures of heauen and earth at his full command? Yea, but eightly, they haue very much experience: Yea, but what is their experience which they haue gotten in some fiue or sixe thousand yeares, to match with the knowledge and wisedome of God, which hath beene from all eternity? The Diuell knowes vs, and our fa­shions and dispositions, but as a spie, and as a capti­ous censurer: but God knowes vs as our maker and Ruler, and gracious disposer of all our wayes; Why therefore should we feare Sathan for his long experi­ence? Yea, but lastly, they are very dangerous: It is true, where Sathan rules hee is so, but God will plucke his children out of their pawes and clutches, as a prey to himselfe, and make them dwell safely vnder the shadow of his wings; why then should we be discomforted at the dangerousnesse of these e­nemies? Therefore feare none of these aduantages, which the euill spirits haue against vs, for we see wee haue particular comforts in Scripture against them all. Wherefore, all you that are true beleeuers, com­fort your selues in God, your estate is good, and [Page 234] your saluation sure through Gods mercy, euen a­gainst all the diuels in hell; And therefore let vs bee perswaded resolutely of it, and comforted through­ly by it, and blesse God for euer for it, through Ie­sus Christ.

Secondly. This serues also to comfort vs against the temptations of Sathan, which are his engines and instruments, surely we are in safety against these also; for if the euill spirits themselues cannot plucke vs from God, but that wee are in safety against them, then comfort your selues, ye are in safety also against all their engines too; all their temptations shall not doe it; I doe not say, that Gods children shall not be tempted at all; for they must neuer looke to be free from temptation while they are on the earth, if they be Gods children; but I say, here is a warrant for vs that we shall neuer be vtterly ouercome by Sathans temptations. Tell me, thou true-beleeuing soule, that hast true faith, though it be but little, art thou per­swaded that God loues thee in Christ? Thou wilt say yes, I am; why, then tell me further, if God doe loue thee, canst thou euer thinke that God will euer suffer thee to bee cast away by a scuruy temptation of a cursed diuell? I aske it thee againe; if God doe loue thee, canst thou euer thinke that he will suffer thee to be cast away by any scuruy temptation of a cursed diuell? No, he cannot, nor he will not; it is as im­possible, as for heauen to be swallowed vp of hell; God knowes how to deliuer his (saith the Apostle,) either God will preuent the temptation, that wee shall not be tempted at all; or if we be, God will quallifie the temptation, that it shall not be too strong against vs; [Page 235] or else he will giue vs strength against the strongest temptation, that it shall not be too hard for vs; or if we be ouer-matched with the temptation for a while, yet God will recouer vs by his spirit, and make vs to take better hold of him for the time to come, and so the issue shall be good: All this God hath past his word for, 1 Cor. 10.13. God is faithfull, which will not suffer vs to be tempted aboue that we are able, but will e­uen giue an issue with the temptation, &c. God hee pawnes his faithfulnesse for the confirmation of it, therefore let vs embrace this heauenly truth, and build surely vpon it, and take sound comfort in it, and then we shall most surely be safe against all Sa­thans temptations.

Thirdly, it is comfort to vs against our sinnes, they are the Diuels workes, and these shall not se­perate vs from GOD wholly: For some man might say, Paul thou tellest vs all this while that the euill Angels shall not seperate vs from God; But what comfort is this? Our sinnes they doe separate vs from God, Isay 59.2. What sayest thou to them? But the Apostle knew what he said, for if we be safe from the euill Angels themselues, then surely we are safe from their workes; if any thing can separate vs from God, then sinne can; and if sinne can, then the euill Angels can: But the euill Angels cannot, & therfore sinne which is their worke cannot: So farre as sinne preuailes, so farre it may separate vs; if it preuaile for a time, then it separates vs for a time from God, that is, in our sence and feeling, but such breaches are made vp by daily repentance, faith, and Christs in­tercession; but if it preuaile for euer, then it will sepa­rate [Page 236] vs for euer from God, but they cannot preuaile ouer the faithfull for euer: But when the Apostle tels vs the euill Angels shall neuer separate vs from God; it is as much, as if he had said, that God will not suf­fer vs to be wholly ouer-come of sinne, 1 Iohn 3.9. nor to fall into those sins that may separate vs whol­ly from him, for then the euill Angels may separate, if sinne may, which is their worke, Here is the loue of God in Christ; first, Gods loue, and loue couers a multitude of sinnes, it is so with men, much more with God; and secondly, Christ Iesus he takes away our sinnes, and hath pulled downe the partition-wall of our sinnes, that they cannot separate vs from God: So wee see that neither the euill Angels themselues, nor their temptations, nor sinne can euer seperate vs from God. These comforts God affoords vs in his word for his children, and therefore let vs take hold of them: And now that wee are to come to the Sacrament, what vse are we to make of it? The Sacrament is a seale of Gods word; then make this vse of it, to seale vp that word to our soules that we haue now heard: the Sacrament seales & sweares to vs that all is true that God saith in his Word; the Sacrament is a pledge and token that God giues vs of the truth of his Word: Hast thou heard then that all the euill Angels with all their power and malice, shall neuer be able to seperate thee from the loue of GOD in IESVS CHRIST? then now re­ceiue the Sacrament as a seale thereof, that as verily as thou receiuest the Bread and Wine, so truely dost thou receiue the Body and Blood of Christ, that is the benefit & the merits thereof, the loue and mer­cy [Page 237] of God in Christ, and therefore take Christ here, and take all things with him; He that giues thee Christ in the Sacrament, giues thee all things with him, grace, mercy, peace, comfort, forgiuenesse of sinnes, and what not? Therefore let vs now make vse of the Sacrament to seale vp the truth of Gods word to vs, that we haue now heard, and let vs intreat God to stirre vp our hearts to a holy vse of it, that so it may assure vs of the certainety of our saluation, and let vs not lissen to Sathan, but let vs hearken to God in his word and Sacrament, that so we may stand fast, and hauing fought a good fight, and finished our course, wee may enioy the Crowne of life, which God will giue vs at that day.

The last Vse is for Instruction, teaching vs to vse Vse. 3 the meanes, for the procuring and enioying of this safety; for though it be certainely confirmed, that the euill spirits shall neuer preuaile against vs, neither by themselues, their temptations, or sinnes, to sepe­rate vs from the loue of God in Christ Iesus; yet such meanes must of necessity be vsed whereby this end may be attained vnto: and take this for a warning, that they that are not carefull to vse the meanes in some true measure, may iustly suspect that as yet they haue not any knowne interest in this priui­ledge: And therefore here we must learne, first, what wee are to auoyde; secondly, what wee are to doe, that so we may enioy this safety: and thirdly, the meanes to helpe vs in both these. First, what wee are to auoide; and first, doe not thou dare-them nor pro­uoke them; It is not good to prouoke Waspes and Hornets, but it is much worse to prouoke Diuels. [Page 238] Some rude people will dare the Diuell, and chal­lenge, and bid the wicked fiend to come if he dare, aqd to doe his worst, &c. Silly wretches, the Diuell laughes at them, to see how foole-hardy they are a­gainst him, that hath them in his clutches already: Nay beloued these enemies are eager enough a­gainst vs of themselues, they need no prouocation; as long as he is the challenger of vs, and giues the on­set on vs, we haue our warrant to fight against him, and a promise of protection and deliuerance: But when we are the challengers, and giue the on-set vp­on him, if euer we be foyled, as vsually it so fals out, it was our owne seeking, and wee haue our mends in our owne hands. Secondly, raile not at him, nor re­uile him; though he come against thee as Goliah, ray­ling against the liuing God, cursing & blaspheming, yet doe thou goe against him as Dauid, peaceably, and holily, in the name of the Lord of hostes, and then be sure of victory; Learne of the Arch-Angel, Iude 9. Not to raile against the Diuell, but say as hee said, the Lord rebuke thee; and if it be spoken in faith, it is the soarest sneape, that thou canst giue him: not I defie thee, avaunt cursed fiend, and such like; these are but bug-beares: but this, the Lord rebuke thee, being vttered by faith on earth, and answered by au­dience in heauen, quailes him soundly. Thirdly, rea­son not with him, if once he can bring thee to parlee with him, as hee did Eue, then he hath halfe catcht thee already; he is a cunning Sophister, he will put many trickes and fallasies vpon thee: And hee is a strong reasoner; no man is able to answere him in reason, though he should vse no deceit. Fourthly, be­leeue [Page 239] him not, whatsoeuer he saith, wilt thou beleeue a common lyer? he is the common father of lyes, and of lyers too; though he speake truth, beleeue him not in the speaking of it, for he hath some sinister in­tent in it, and so he lies euen in speaking truth. This is the first Inlet of Sathan into the heart, to beleeue his suggestions, and therefore beleeue nothing that comes from him, hold him not parlee, and hee shall neuer hurt thee. Lastly, giue no way to him, no, not in the least passage; he is a subtile serpent, if hee get in but the head, but the fastening of an euill motion vpon thee, he will soone winde in the whole body.

Secondly, here we must learne what is to be done that we may be in safety against these euill spirits:

First, we must stand fast.

Secondly, we must resist; but you will say, what cares he for any resistance? yes, he doth, Iames 4.7. Resist the Diuell, and he will flye from you. 1 Pet. 5.8.9. Your aduersary the Diuell, as a roaring Lyon walketh a­bout seeking whom he may deuour.

Thirdly, here we must learne the meanes, both how to auoyde, and how to doe these things:

• The first is Resolution.
• The second is Strength.
• The third is weapons; specially Sword and Buckler, the Word and Faith.
• The fourth is Skill.
• The fift courage.
• The sixt Watchfulnesse.
• The seauenth Prayer.
• The eight Patience.
• The ninth Perseuerance.