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 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 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 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 2â— 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 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
was one of Sathans chiefe bolts that he shot at Iob Iob 2.4 Skin for skin and all that euer a man hath will he giue for his life These are the dangers of life and death great dangers horrible dangers well yet whosoeuer is the childe of God is in safety vnder Gods protection against all these Therefore the second point is to know how farre the children of God are in safety against all these dangers They are not exempted from any of these dangers in respect of the matter of them for so all things fall out alike to all to the iust and to the wicked Preach 9.2 There are some dangers of life and some of death and they fall alike to good and bad yea but the faithfull are in safety from the euill of all these dangers Iob 5.19 Hee will deliuer thee in sixe troubles and the euill of the seauenth shall not touch thee Troubles shall be vpon them but the euill of the troubles shall not touch them Psalm 23.4 Though I should walke in the valley of the shadow of death I will feare no euill Dauid might walke in the valley of the shadow of death as well as others but God is with him therefore he shall not feare the euill of the shadow of death And this is as much as our Sauiour prayed for and obtained for vs Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keepe them from euill and therfore this is as much as we must or can looke for But what are these euils that we are subiect to in these dangers of life and death I answere Foure euils Gods people are freed from in affliction there are foure speciall euils in the dangers of life and death which all Gods children are freed from and which all the wicked fall into The first is losse of graces the second is the hardening of the heart by sinne the third is the furtherance of eternall damnation the fourth is the reuenging hand of God First losse of graces the seeming graces of the wicked may be and vsually are lost in their troubles and dangers their seeming faith their seeming repentance and their seeming obedience Luke 8.13 In time of temptation they fall away their faith is lost but Gods children can neuer loose their graces by their afflictions they may decay in some graces and the brightnesse of them may be dimbd and their edge blunted by the extremity of their afflictions but they can neuer be vtterly depriued of them Nay so farre off are Gods children from loosing their graces by their afflictions that they are gayners in grace by them by their afflictions their sinnes and corruptions are purged and they come forth like the pure gold as Iob speakes Iob 23.10 He tryeth me but I shall come forth like the gold The second euill is the hardening of the heart in sinne the wicked are hardened by their afflictions in sinne let Pharaoh be in danger of Gods iudgements and he will harden his heart in his sinnes but let Iosiah bee in danger of Gods iudgements and his heart will melt at them and he will humble himselfe before the Lord and so Iob 23.16 For God hath softened mine heart and the Almighty hath troubled me Iobs troubles softned Iobs heart and made him to feare the Lord. Thirdly the furtherance of eternall damnation that is another euill in these dangers to the wicked the tryals which they endure here are the beginnings of hell All these fearefull passages that befell Kaine in his life Iudas in his death were the beginnings of their passage into hell and condemnation but it is contrary with Gods children in their afflictions for all their afflictions are preuentions of condemnation 1 Cor. 11.32 When we are iudged wee are chastened of the Lord because we should not be condemned with the world Yea they are furtherances vnto heauen 2 Cor. 4.17 Our light afflictions which are but for a moment cause vnto vs a farre more excellent and eternall waight of glory Looke how it was with the Israelites and the Egyptians in the red Sea so it is with the wicked and the godly in their dangers of life and death they were both in the Sea together but the Israelites they passe safe through it and the Sea was as a wall to them on the right hand and on the left and a high way to helpe them forward in their passage from Egypt towards Canaan but the Egyptians were ouerwhelmed of it and it became their graue and they sunke to hell in it So the sea of all the troubles both of life and death are matters of vtter desolation to the wicked to further their damnation But all that befall Gods children in this passage of life and death are helpes and furtherances to the heauenly Canaan matters that further their saluation The fourth and last euill in these dangers is the reuenging wrath of God and this is the euil of all euils the true cause of all the former when God afflicts the wicked hee doth it to bee reuenged of them for their sins as a wrathfull Iudge But when he afflicts his children if it be in anger it is a fatherly anger and indeed it is rather a fatherly loue and a signe of his fauour Heb. 12.6 Whom the Lord loueth he chasteneth c. Iere. 10.24 Oh Lord correct me but in iudgement not in thine anger God corrects his children but he doth it not in anger fury no that is for the wicked Lay all these together First the children of God in all their troubles loose no grace no they are gayners by them secondly they do not harden their hearts in sin no their hearts are mollified by them thirdly their afflictions are not furtherances to hell but they further them to heauen Lastly they come not as the reuenging hand of God in fury vpon them but in loue as a father corrects his child and then see and say Oh how safe are all Gods children in all their dangers both of life and death So that we see the Doctrine is cleare that all true beleeuers are in good safety vnder Gods assured protection against all dangers of life and death For proofe of this point Proofes first consider life and death together and then consider them asunder and we shall find this to be true consider them together as Rom. 14.8 Whether we liue wee liue vnto the Lord or whether we die we die vnto the Lord whether wee liue therefore or die we are the Lords The persons there spoken of are true beleeuers wee and there are two things affirmed of them First their duty to God secondly Gods protection ouer them their duty to God in the former part of the verse in life and death whether we liue that is for the time of our life we liue vnto God that is we consecrate our bodies and soules our liues and all our endeauours to Gods seruice and to his glory or
whether wee die that is for our state in death we die vnto the Lord that is we consecrate and offer vp our soules and bodies a holy Sacrifice to God Then secondly Gods protection ouer them in the end of the verse Whether we liue or dye we are the Lords whether wee liue that is for our estate in life we are the Lords that is the Lord protects vs. keepes vs and preserues vs in all dangers or whether we die that is for our state in death the Lord comforts vs saues vs and deliuers vs out of all dangers and euils that by death are threatned vnto vs so thou be a true beleeuer and labour to liue and die in obedience to God and then surely whether thou liuest or dyest thou art the Lords he will protect preserue and saue thee in all dangers of life and death which is as much to say that all true beleeuers are in good safety c. As in the Doctrine In Psal 73.23.24 The Prophet makes it his owne particular speaking to the Lord in the sweet meditation of his soule I was alway with thee thou hast holden me by my right hand thou wilt guide me by thy Councell and afterward receiue me to glory I was alwayes with thee saith the Prophet then he was euer in true safety Thou hast holden mee by my right hand therefore alwayes protected by God in all dangers here is intire safety yea but that is for the time past but what shall be for the time to come All safety too for his whole life thou will guide mee with thy Councell thy counsell shall free me from all dangers preserue me in dangers carry me safely through all my dangers that is for the state of my life but what shall become of vs at death All safety too euen to death in death and after death yea more then safety euen safety in glory and afterward receiue me to glory Phil. 1.20 I am confident saith the Apostle that the Lord Iesus Christ shall be magnified in my body whether it be by life or by death Paul applies it to his particular he is confident of his safety whatsoeuer comes that Christ shall be magnified in his body c. And how shall Christ be magnified in his body in life and death why in life by his manifold deliuerances from the manifold dangers of life and in death by his full deliuerance from all euils and dangers of life and death Consider life and death asunder first in life Gods children are in full safety vnder Gods protection all their life Psal 66.9 Our feete are subiect to many slippings and slidings whilest we walke here in this world euen all our lifetime yea but saith the Prophet God holdeth our soules in life and suffereth not our feete to slip that is God holds vs so as that wee shall not fall away from his loue in Christ Secondly in death they are in safety too vnder Gods protection Psal 116.15 Pretious in the sight of the Lord is the death of his Saints A poore childe of God lies vpon his death-bed and bemoanes himselfe his friends also greeue for him in the sight of the world he is in a greeuous and miserable state yea but in the sight and estimation of God his death is very pretious and deare the Lord loues him the Lord comforts him and at his death the Lord receiues his soule as a pretious Iewell into his owne bosome his death is pretious to the Lord it seperates the vile from the holy death seperates him from his foule sinnes and from his filthy corruptions and from his vncleane flesh and from the wicked world a pretious seperation but it neuer seperates him from the loue of God in Christ Iesus our Lord no it is so farre from that as God esteemes his children more pretious in their death then in their life Reason 1 The reasons why all Gods children are in such safety vnder Gods protection are especially these First because God is the Lord of life and death Deu. 32.39 I kill and give life and God is not onely the Lord of life and death it selfe but of the state of life and death he giues life and he disposeth of vs and of our whole estate in life and he inflicts death and disposeth our state in death we liue of the Lord and in the Lord and to the Lord and we die of the Lord and in the Lord to the Lord. I say he is the Lord of life and death and they are his seruants and they can doe nothing but what God will haue them to doe and therefore except God himselfe will hurt vs these can neuer hurt vs nor put vs out of his safty yea further seeing the Lord himselfe loues vs and protects vs life and death being his seruants shall be applyed and disposed of for the seruice of our safety and protection God is not gouerned by our state condition either in life or death but our state both in life death is altogether ouer-ruled by God framed according to his owne will so that his will being to doe vs good life and death therfore and our whole state in them must be answerable therunto Secondly the Ministry of Gods Angells that is Reason 2 another reason of it for both in life and in death we are vnder the custody of the Angells and that by Gods appointment as hee being the Prince of Angells God giues his Angels charge ouer vs to keepe vs in safety both in life and death and that is the true reason of our safety Psal 91.10 11. The Angels keepe vs and that vniuersally in all our wayes they keepe vs and that very charily and tenderly they beare vs in their hands and they keepe vs very safely and surely so that we dash not our foot against a stone Now the protection of the Angels is Gods own protection because it is by his appointment and therfore ascribe it not to the Creature it is due to the Creator blesse God for it The Angels doe many good offices for vs they waite on vs they destroy our enemies they comfort vs in our distresses and troubles but aboue al they guard our persons in the time of our life Psa 34.7 The Angel of the Lord pitcheth his Tents round about them that feare him deliuereth them And they guard our soules at the time of our death and carry them into Abrahams bosome as they did the soule of Lazarus Luk. 16.22 Here is the safety of Gods children vnder Gods protection both in life and death Thirdly Life and death are ours our friends and Reason 3 on our side and at our seruice 1 Cor. 3.21 All things are yours Life is ours and therefore all the passages of life are for vs and not against vs Death is ours and therefore all the passages of death are for vs not against vs Gods children haue a speciall title to life death to claime them for their owne they haue
warrant from God to take all the benefit they can afford them and a priuiledge too to free and secure them from all their hurts God hath imposed an ineuitable law vpon life and death that they shall be attendant vpon his children to doe them all the good they can but no euill and God hath giuen power an heart to his children to serue themselues vpon life and death for their owne safety Reason 4 Fourthly Death and life are sanctified and sweetned vnto vs by the life and death of Iesus Christ and that is the reason that we are in safety against the euill of all our afflictions and this reason the Apostle giues of it for his owne particular Philip. 1.20.21 Christ shall be magnified in my body whether it be by life or by death Why for Christ is to me both in life and death aduantage And so likewise it is the Apostles reason for all the faithfull in generall Rom. 14.9 why we are the Lords whether we liue or die for Christ saith he therefore dyed and rose againe and reuiued that hee might bee Lord both of the dead and quicke that is that hee might be a protecting and a sauing Lord to vs both in the state of life and death A Snake or a Serpent is in danger to poyson vs and sting vs if we handle them as they are but if wee get out their poyson and sting from them then we may handle them safely and they can doe vs no harme In this corrupt state life is as a Snake and death is as a Serpent full of poyson in themselues and we are in danger to bee stung and poysoned by them but Christ Iesus by his life and by his death hath taken away the poyson of our life and the sting of our death that is sinne and so wee are now in safety against all the dangers both of life and death there is no hurt in them The vses are these The first vse is for matter of comfort to Gods Vse 1 children It is matter of sound comfort to all true beleeuers that they liue in safety they die in safety They liue vnder Gods protection and they dye vnder Gods protection they liue a happy life and they die a happy death Blessed are the people that are in such a case yea Blessed are the people whose God is the Lord. Moses was rauished with the meditation of the happy estate of Gods children in their life and in their death Deut. 33.27.29 The eternall God is thy refuge and vnder his armes thou art for euer Blessed art thou oh Israel who is like vnto thee oh people saued by the Lord c. Here is a happy state indeed feares assault vs God comforts vs afflictions trouble vs God preserues vs our enemies thrust sore at vs that wee should fall but God is our helper our sinnes endanger vs God deliuers vs the Diuell tempts vs God vpholds vs death strikes at vs but God he shields and saues vs our hearts and our strength and our life they faile vs yea but God is our portion for euer he will neuer faile vs neither in life nor in death Shall the Creatures hurt vs No they shall nor for God hath made a couenant with them for vs Hosea 2.18 Would the wicked swallow and deuoute vs They shall not God will not giue vs as a prey to their teeth c. Psal 124.6 7. Is the whole world in an vproare round about vs Yet we are in safety Psal 91.7 8. Is the whole frame of Nature out of order as it lackes but little of it at this day yea but hee that calls vpon the name of the Lord shall be saued Ioel 2.31 32. A necessary consideration and meditation as at all times so in these troublesome cruell desperate and bloudy times when warres and rumors of warres are sounding in euery mans eare and Gods enemies make hauoke of Gods Church and the Angell of the Lord is abroad in the world executing Gods iust iudgements in many places and when there is a generall combustion in most parts of Christendome yet here is all our stay The Lord will surely helpe his people and saue his inheritance vpon all his glory shall be a defence Yea but are not many of Gods deare children at this day greatly persecuted in many places are they not murthered consumed and deuoured It is true let the wicked take away their liues yet they shall neuer take away their soules no God is ready when their liues are taken away by their enemies to receiue their soules and to place them in eternall glory Vse 2 The second vse is to stirre vs vp to much thankefulnesse to God that he being so holy and mighty and glorious a God should so respect and take such care for such poore sinnefull wretches as wee are as that he should continually watch ouer vs not for euill but for our good both in life and death whereas we haue deserued euill at his hands the best Master that is can but protect his seruant and looke to but while hee liues at his death hee giues him ouer and can doe him no good but our good God our heauenly Master keepes and protects vs his sinnefull seruants and doth vs good both in life and in death and after death This is a blessed Master and blessed are those seruants that serue such a Master Psal 48. the last verse This God is our God for euer and euer hee shall be our guide vnto the death Thirdly This should strengthen our faith against Vse 3 all terrours in life and death against all terrours in death against all terrours of life because the Lord is the strength of our life of whom then shall wee be afraid Psal 27.1 and Psal 42.8 God is said to be the God of our life this is a sweet comfort and should much strengthen our faith against all terrours in our life because God is the God of our life and what can spoile that which God preserues So it should strengthen our faith against all terrours of death Though hee kill me yet will I trust in him saith Iob 13.14.15 And the Apostle 2 Cor. 5.1 We know that if the earthly house of this our Tabernacle be destroyed we haue a building giuen vs of God that is an house not made with hands but eternall in the heauens If God take away our life we haue an eternall state in heauen Fourthly This teacheth vs patience in all our sufferings Vse 4 because we are in safety against them all vnder Gods protection It is our Sauiours owne argument Luke 21.18.19 There shall not one haire of your heads perish by your patience possesse your soules We haue great reason to be patient all the while wee are in safety but wee are in safety in all our sufferings not onely in life but in death too and therefore we must be patient in all our sufferings both in life and death Vse 3 The last vse teacheth vs to apply our selues
liuely and quicke to vs and therefore let our thankefulnesse be so to him Thirdly hence we learne this Dutie to take comfort Dutie 3 in this loue of God It may comfort thee in afflictions in sicknesse in pouerty at the houre of death Many times God brings vs to the gates of death yet let vs know that God loues vs and then our state is happy we shall haue a sweet and comfortable passage through death to life So it may comfort vs against all the disgraces and scornes of the world the world accounts vs as of-scourings yet here is our comfort that howsoeuer the world accounts of vs yet God loues vs and then it is no matter though the whole world hate vs. Againe this may comfort vs in our prayers which we make to God If wee can come to God and pray Lord remember mee in thy loue can the Lord choose but heare vs If we can come to God with a sound perswasion in our hearts that God loues vs then our prayers shall ascend as a sweet perfume to God and God will surely heare them and that quickly The fourth Dutie we learne hence is to keepe our Dutie 4 selues in this loue of God Iude 21. It is the richest Iewell that euer we can haue and hee that changeth this state of Gods loue for any other hee changeth heauen for hell Therefore doe not prouoke God to breake off his loue from thee displease him not breake not his Lawes resist not his Spirit of grace grieue not his Children neglect not Prayer the Word nor the Sacraments nor other meanes of grace but obserue him duely and be ruled by him and so thou shalt keepe in his loue aboue all things turne not backe to thy olde Sinnes and if thou dost sinne as who doth not presently humble thy selfe make thy peace with him by vnfained Repentance and prayer and faith in the Mediator Iesus Christ renew thy Couenant in him and thus doing thou shalt be sure to keepe in his loue for this is the mercy and goodnesse of God to vs he remembers whereof wee be made and that we cannot but fall yet such is his mercy that if we returne vnto him hee will loue vs still Dutie 5 Fiftly here wee must learne this Duty to recompence our God with loue againe If a man of any fashion loue vs we were very hard-hearted if we would not loue him againe If God loue vs therefore wee must much more loue him againe In many things we cannot recompence God againe God is mercifull to vs we cannot be mercifull to him againe and so in other things But God is louing to vs and wee may recompence him and loue him againe for his loue to vs Our loue to him indeed comes farre short of his loue to vs yet it is that which God requires and which hee will accept and that loue which wee cannot shew to God let vs peece it vp with our loue to his Children and to his Gospell and to his Ministers and thus we may in some sort recompence Gods loue which he shewes to vs. Vse 3 The third Vse It teacheth vs how to esteeme of this great loue of God Ephes 2.4 which passeth knowledge Ephes 3.19 How Why thus As the originall and procuring Cause of all the good that euer we receiue at the hands of God 1 Ioh. 3.1 Wee are the Sonnes of God saith the Apostle What doth he rest there No Behold saith he What loue the Father hath giuen to vs that wee should be called the Sonnes of God Gods loue is the cause of our adoption If you aske why God chooseth vs iustifies vs sanctifies and glorifies vs the answere is because he loues vs But if you aske why hee loues vs There can be no reason giuen of it but because he loues vs. This is the Bond of all it comprehends all the rest of the good that God doth for vs but is not comprehended of any of them This Loue is God and God is Loue. Lastly this shewes vnto vs the Excellency of that Vse 4 Communion which true Beleeuers haue with God The excellency of a true Beleeuers communion with God manifested in foure things 1 Neerenesse because it is bound vp and tyed fast within the vnbounded limits of Gods loue Psal 144.15 Blessed are the people that be so yea blessed be the people whose God is the Lord Consider the Excellency of it in these particulars First the neerenesse of this Communion it is of loue and therefore it is most neere Loue doth transanimate vs as it were and makes of two one as it is betwixt man and wife or as the Heathen man said of two friends that they had one soule and two bodies and so Gods loue makes vs one with God not as if God hereby were become man or man God in proper and precise tearmes but as in a Communion betwixt a man and his wife they are not one man or one wife but one flesh so the loue of God to vs in this Communion makes vs not one God or one man but one Spirit 1 Cor. 6.17 2. Freenesse Secondly consider the Freenesse of this Communion Hosea 14.5 I will loue them freely saith God Luke 1.28 freely beloued God loues vs freely as when a father adopts a Childe for his owne freely As if one of you should see a Childe goe vp and downe the streetes and you should take him into your House and freely adopt him and make him your Childe so doth God he loues vs freely and out of his free loue takes vs into his House and adopts vs to be his Children 3. Surenesse Thirdly consider the Surenesse of this Communion the Bond of it is Gods loue and his loue is euerlasting Ier. 31.3 no time can weare it out and Can. 8.6.7 Loue is strong as Death much water cannot quench Loue It is so betwixt man and woman much more betwixt God and vs It is not our sinnes can quench his loue no loue couers a multitude of sinnes 4. Sweetnesse Lastly consider the Sweetnesse of this Communion betwixt God and vs if it be from the loue of God then it is most sweet Cant. 1.1 Thy loue is better then Wine If a man haue but a sparkle of this loue in him it cannot but quicken him yea it will rauish him Psal 63.3 thy loue is better then life All the blessings that we inioy whether they be spirituall or temporall are no blessings to vs except they be sweetened with this loue of God our meate our drinke our life yea Heauen it selfe is no blessing vnlesse it be sweetned to vs by this Loue of God what good did heauen to the Angels that fell wanting this loue of God Oh the loue of God to a Sinner What is it It is the heart of our hearts the life of our liues and happinesse of our Soules Worldly men let them haue what the world can affoord them wealth and honours and the like they can
of this comfort alwaies specially in time of temptation and at the houre of our death and therefore let vs get it before we are sicke it will be too late to get it then many put it off to the last gaspe like the fiue foolish Virgins that slipt the opportunity of getting Oyle into their Lampes till it was too late And therefore let vs labour for it in time if wee once get this confident perswasion of Gods loue in Christ Iesus vpon good grounds we shall neuer wholy loose it It may be quelled and lost in sence in thy extremity but it shall neuer dye in vs but it shall comfort our hearts when we haue not the sence of it Meanes how this assurance may be gotten· But how shall we get it may some say I answere first by prayer if we aske we shall haue so did the Apostles Luke 17.5 they prayed Lord increase our faith and so did Dauid Psal 35.3 Say vnto my soule thou art my saluation Secondly we must get it by hearing and obeying the word of God 1 Ioh. 5.13 These things haue I written vnto you that beleeue in the name of the Sonne of God that ye may know that ye haue eternall life and that yee may beleeue in the name of that Sonne of God Labour to heare the word and to know it and to obey it and then wee shall know that we haue eternall life it was written for that very end and purpose Ioh. 14.21 Thirdly by the vse of the Sacraments they are Seales to confirme this vnto vs We haue heard of the inward Seale Gods Spirit these are outward Seales Rom. 4.11 After he receiued the signe of Circumcision as the Seale of the Righteousnesse of faith c. By the vse of the Sacraments we come to haue this confident perswasion In Baptisme the Minister saith I baptize thee in the name of the Father c. Some say where is it said in particular that I or thou shalt be saued Yes in Baptisme the Minister saith to me and to thee in particular I Baptize thee and God saith I reeciue thee So the Sacrament of the Lords Supper that is a Seale to vs and how why God hath annexed it to his word as a Seale to our soules of the forgiuenesse of our sinnes and if we come with beleeuing hearts vnto it then we eate Christs body and drinke his bloud and so shall not dye eternally and there is also the particular appâ—ication of the Minister eate thou and drinke thou in remembrance that his body was broken for thee and his bloud shed for thee and so by this means this confident perswasion is increased in vs. Fourthly another meanes is this make much of the motions of Gods Spirit grieue not the holy Spirit whereby ye are sealed Eph. 4.30 The Spirit workes this confident perswasion in vs if we grieue this Spirit he will goe away and withdraw the sence of this perswasion If we haue but a little fruits of the Spirit a little faith c. let vs make much of it and God will giue vs more as Christ said to Nathaniel Iohn 1.50 Because I said vnto thee I saw thee vnder the figge-tree beleeuest thou Thou shalt see greater things then these So God saith to euery poore beleeuing soule I giue thee but a glimpse of assurance now but thou shalt see greater things then these Fiftly another meanes is to walke vprightly and constantly before God Gen. 17.1.2 If we walke vprightly before God he will be our God all-sufficient Sixtly another meanes to get this assurance is a serious meditation on the promises of God and an humble and sound application of them to thy selfe Heb. 10.22.23 they shall stand though our faith be weake if we haue our eyes surely fixt on them it will comfort vs in all troubles Psal 119.50 Dauid professeth that Gods promise was his comfort in trouble and that it did quicken him Seauenthly let vs obserue faithfully the daily experiments of Gods truth on others specially on thy selfe and that will helpe vs greatly herein Iudges 13.23.22 Manoah said to his wife We shall surely dye because wee haue seene God but his wife said If the Lord will kill vs he would not haue receiued a meat offering and a burnt offering at our hands neither would hee haue shewed vs all these things c. Shee obserued and builded vpon Gods former mercies and that workes a confident perswasion in her for the time to come So if we haue got some perswasion of the loue of God though afterward we loose the sense of it yet let vs say to our soules surely God would neuer haue done all this for me he would neuer haue shewed me the way of Religion and wrought some good perswasion in mee of his loue towards me if euer he had purposed to destroy me Lastly let vs try and finde and labour to be well acquainted with our vnion which we haue with Christ for that will be an excellent meanes to worke this confident perswasion in vs therein is thy fulnesse of grace and so the fulnesse of thy assurance 2 Cor. 13.5 Prooue your selues whether you are in the faith c. The Apostle would haue vs to attaine to this certainty of perswasion and how why saith he proue your selues try your selues of what whether Christ be in you Whether he liue in you by his grace and by his Spirit whether by his death he mortifie your sinnes and by his resurrection quicken you vp to newnesse of life if he do then we may be fully assured that we shall neuer be cast off This point we must bring our selues to for this will bring comfort to vs in our sinnes in our sicknesse in our temptations in all these if we looke to our vnion which we haue with Christ we may haue comfort God hath knit me to himselfe in Iesus Christ and therefore I know that all these stormes shall end and turne to my good And so in the want of any grace this is our comfort that we are knit vnto Christ al-sufficiency is in him and of his fulnesse wee shall receiue grace for grace therefore let vs labour to bee well acquainted with this grace our vnion with Christ And let vs make good vse of this word now deliuered vnto vs wee know not what tryals God hath in store for vs and therefore let vs labour by all these meanes for this confident perswasion of Gods loue to vs God giues vs his Sacrament to assure vs of it and would haue vs be perswaded that he loues vs and though we cannot attaine to this perswasion in that strength that we should why yet God is not captious he will take all things at the best walke before him and be vpright and hee will be our GOD all-sufficient FINIS THE SEAVENTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded that neither Death nor life c. IN handling of these words as you may remember wee proceeded
Testament And so in the latter Testament Rom. 8 36. For thy sake are we killed all the day long we are counted as sheepe for the slaughter there is the state of the latter Testament See how eligantly the holy Ghost in the mouth of the Prophet in the former Testament and in the mouth of the Apostle in the latter doth chaine both Churches in the same bond and condition of afflictions The Prophet saith in the person of the former Church for thy sake are we slaine all the day long c. and the Apostle in the person of the latter Church retaines it as a truth for thy sake c. No difference in their words nor no difference in their portion of afflictions And therefore when wee reade it in the former Testament know that this was the portion of Gods Church and children from the worlds beginning and when you reade it in the latter Testament know that this shall be the portion of all Gods children to the worlds end We may see this in the cloud of witnesses Hebr. 11.35 to 38. The Church in the former Testament what was their portion They were rackt and would not be deliuered they knew it was their portion Others were tryed by mockings scourgings by bonds and imprisonment they were stoned hewen asunder slaine with the sword c. What can be imagined that is not here to be vnderstood Looke to answer this in the words of the Apostle in the new Testament see how the estate of the Church is vnder that 1 Cor. 4.9 For I thinke saith he the Lord hath set forth vs the last Apostles as men appointed to death for we are made a gazing to the world to Angels and to men The Apostle makes it his owne case 2 Cor. 11.23 to 27. He was in labours aboundant in stripes aboue measure in prison plenteously in death often And so in 2 Cor. 4.8 and 2 Cor. 6.4 to the 10. And so we see the point proued by Scripture The Reasons to proue it are these First our former sinnes deserue it should be so Lam. 3.39 Reasons Why is the liuing man sorrowfull Man suffereth for his sins The Lord himselfe makes the question there and the Lord himselfe answeres it Will you know a true cause why the liuing man is sorrowfull his sinnes are the cause of it our sinnes haue pluckt all the world about our eares by our sinnes wee incense God against vs by our sins we haue incensed all the creatures against vs how can we chuse but haue many afflictions on euery side Many men in the world cry out of the multitude and greatnes of their afflictions but let vs learne a better lesson when we are in distresse let vs cry out of the greatnesse and multitude of our sinnes that deserue and haue brought these heauy and manifold afflictions vpon vs and yet we must not thinke that euery particular affliction is answerable to euery particular sinne but there is a generall reference in all and this vse we are to make of them pray that they may not be laid vpon vs in way of punishment for reuenge but for chastisement in iudgement not in wrath Reason 2 The second Reason Our continuall corruptions are the cause of it our hearts are full of corruption and therfore our liues are full of afflictions If a man be wilde and vnruly he must be kept vp as it were in a prison to keepe him in order Our afflictions are as a ward or a prison to vs to keepe vs that wee breake not forth into sin Iob 7.12 Thou keepest me in ward Iob had an vnruly heart and therefore God kept him in ward or prison that hee should not breake out into sinne with the world Paul was a deare child of God yet he had an vnruâ—y heart ready to be lifted vp through the aboundance of Reuelations and therefore a messenger of Sathan was sent to buffet him that so he might not be lift vp aboue measure 2 Cor. 12.7 Reason 3 Thirdly our present state and condition exposeth vs to these multitude of troubles Iohn 16.33 In the world you shall haue afflictions What is our present state in this world Is it not a pilgrimage and doe not pilgrimes and strangers finde all hard measure in their trauailes Is it not a warfare and doe not Souldiers endure all dangers and all manner of hardnesse in the field A great many of our Brethren at this day can witnesse it by wofull experience Is not our present state our seede-time and doe not Seedes-men or Husband-men endure many stormes windes and tempests and many a hard brunt before the haruest come So must wee sow here in teares that we may reape in ioy Psalme 126 5. Fourthly Sathan our enemy hee labours it and Reason 4 procures it Reuel 2.10 The Diuell shall cast some of you into prison men doe it yea but the Diuell hee procures it Luke 22.31 Our Sauiour saith to Peter Simon Simon Sathan hath desired to winnow you c. His fingers itch at Gods children to be molesting them and he is malicious and his malice is neuer at an end When he had got a commission against Iob to afflict him in his Cattell Seruants and Children this would not serue his turne but hee sues to haue a new Commission to afflict his Body too Iob 2.4.5 His malice is vnsatiable and without end hee will surely bring vpon vs all the euils he can and hee can doe much where God giues way to him else he can doe nothing and hence it is that we meete with so many tryals Lastly God giues way to Sathans malice and that Reason 5 as for many iust causes best knowne to himselfe So for these Reasons knowne to vs. First to try vs not to see what is in vs for that he knowes well enough but so to try vs as that he purge the drosse out of vs therefore it is called a winnowing Luke 22.31 and fiery tryall 1 Pet. 4 12. Secondly to humble vs nothing annoyes a Child of God more then a proud heart and nothing puls it downe and humbles it more then afflâ—ction Iob 33.14 16.17 God speakes once or twice and one seeth it not then hee openeth the eares of men by their corrections which he hath sealed that he might abate the pride of man Thirdly to draw vs neere and close to himselfe It is with vs as it is with little children that when they are in the field with their father they runne abroad from him in the grasse carelesly but when they see a dog or a Snake comming towards them presently they runne to their father and cry for helpe So wee runne on in the world straggling from our Father and when some affliction or other takes hold on vs we runne to our Father and cry to him for helpe as the prodigall child did when he was hunger-bitten Luk. 15. Fourthly God giues way to it that so we may magnifie his mercy truth power and wisedome in
preseruing and deliuering vs. When we haue beene in affliction many yeares yet are not consumed this will make vs praise and glorifie God 2 Cor. 1.8.9 We were pressed saith the Apostle out of measure passing strength yea we receiued the sentence of death in our selues because we should not trust in our selues but in God that raiseth the dead and therefore God suffers vs to be thus afflicted that so his goodnesse might be magnified in raising vs from these afflictions Vse 1 The first Vse is for matter of reproofe and that both of those that are without as also of those that are within of carnall men and of professors First it is for reproofe of carnall men and first of some that reproach our Christian state and profession and brand it with the marke of ease and idlenesse To rest vpon the Sabboth and to goe to Church and to sit still and heare the Word and receiue the Sacraments and to say ouer now and then a few prayers this is an easie life say they and an idle profession First I answere to the person Thou prophane worldling that saist thus let mee tell thee If the Christian life be so easie as thou saist it is the more shame for thee that wilt not leade this life it is the onely way to heauen and if it be so easie as thou wouldst make it to be what a horrible shame yea what a foolishnesse is it for thee that thou wilt take a great deale more paines to goe to hell then thou mightest take and goe to heauen I speake this to thee in thine owne language that wilt make it to be so easie But secondly I answere to the matter and I say that a Christian life rightly managed is a most hard laborious life subiect to all reproches crosses trials losses persecutions wounds of conscience breakings of the heart fightings spoylings subiect to the malice of men to the rage of the Diuell subiect to killings of all sorts and that which is most tedious irkesome of all other subiect to a continuall combate betwixt the flesh and the Spirit in our own bosomes these all other dangers and tryals a Christian life and state is subiect vnto I say a Christian life is subiect to all these but not so as to be ouercome by them but as alwayes exercised with them so as we must wrastle and struggle with them all the dayes of our liues that vpon the very hazard of our soules if this bee an easie life there is none hard vnder the Sunne It is true it is an easie and comfortable life in a spirituall sence but a carnall man cannot reach vnto this Custome in afflictions makes it easie the promises of God makes it easie the fellowship of Christ in our afflictions makes it easie the consolations of the Spirit and the hope of the reward of glory these things make a Christian life easie and comfortable to vs in regard of the inward man the regenerate part delights in nothing more then in mortifying and crucifying this body or sinne which is notably effected by these afflictions Hence it is that it is easie and comfortable to the spirituall man because hee findes his Aduersary the flesh weaker then it was that beginnes to die For our corruptions are killed by afflictions being sanctified to the hearts of Gods children yet still I maintaine it against this scandall that a Christian life rightly managed in it selfe in regard of the outward state of it in this world is most hard and laborious Secondly it is for reproofe of others that are without that iudge hardly of Gods children because of their afflictions If they see a Professor much afflicted and troubled either outwardly or inwardly or both they are ready to passe hard censures on them Surely say they whatsoeuer these men pretend to be yet they are but grosse hypocrites and notorious sinners thus they adde affliction to the afflicted God afflicts vs with his heauy chastisements and the world afflicts vs more with their bitter and heauy censures but if this Doctrine be true as it is that all Gods children are subiect to all afflictions then surely wee haue more reason to iudge more fauourably of them that are afflicted most then of them that are afflicted least Iob was thus censured by his friends but it was their errour as God himselfe shewes Iob Iob 42.7 And so was Dauid by his enemies but it was their malice Psal 41.8 A mischiefe is light vpon him say they and he that lyeth shall no more rise Thus did the Barbarians censure of Paul because of the Viper that hung on his hand that he was a murtherer Act 28.4 but this was their sauagenesse Dauid himselfe confesseth that he was neere vnto this point to condemne the generation of the Righteous because of their afflictions but he confesseth it was his folly and his ignorance Psal 73.12 to the 22. and that hee was as a beast herein And surely to condemne the generation of the Righteous for their afflictions is a foolish and an ignorant and beastly censure I say beastly as hee saith because as a beast is lead onely by present sence and not by vnderstanding so these vncharitable censurers are carried away onely with the present sence of our afflictions not vnderstanding nor considering that all kindes of afflâ—ctions and tryals are the portion of Gods children here in this life 1 Thess 3.3.4 The Apostle is very carefull to preuent the slander of the Crosse It is not to be denyed but that Gods children are sinners but yet they are not notorious sinners or if they be in some particular kinde if thou know it then certainely thou maist be bold to suspect that such Iudgements were for such sinnes but if thou know not their sinne pronounce not of their estate this supposing though it be in thought is sinne Luke 13.2.3 c. Secondly this serues for reproofe of those that are within of nice and dainty professors they will heare the Word and pray and beleeue and do many good things and delight in the seruice of God but when they must come to endure as Christians many and heauy temptations and tryals they are at a stand this is harsh hard to them they cannot endure it some of them are ready to fall away others grudge murmure at their hard portion But shall we thinke to receiue good at Gods hand and not euill It was the words of a wise man in his sore affliction to a wicked woman that neuer knew what affliction meant and shall any of vs thinke to receiue the comforts sweet of Christianity not endure the crosses sower of it The hard-harted Iewes would haue beleeued in Christ if they could haue separated him from the crosse Come down from the Crosse say they and we will beleeue in thee But thou that art a professed Christian must learne to embrace Christ with the Crosse thou must as willingly embrace all afflictions that
accompany a Christian life as Christ himself the Author of thy saluation But here some will pleade their priuiledges that they are exempted from this hard portion for they are loth to come vnder affliction as the child is to come vnder the rod First say they God loues vs therefore he will not afflict vs I say he loues thee therfore he will afflict thee Reu. 3.19 As many as I loue saith God I rebuke chasten Againe they say God is our Father and we are his children therfore he will not correct vs Nay therfore he wil correct vs Heb. 12.6 Whom the Lord loueth he chasteneth and scourgeth euery Sonne that he receiueth Again say they Christ hath suffered all for vs therfore we must not suffer any such things Nay therefore we must suffer Mat. 16.24 If any man will follow Christ he must take vp his Crosse and follow him vnlesse we doe thus we cannot be Christs disciples Iohn 15.20 It is true that these are sweet heauenly priuiledges and such as exempt vs from the euill of all afflictions but not from any one kind of them The second Vse is for Exhortation first to teach Vse 2 euery man to make account of afflictions to look for them continually Make account as duly of thy portion in the Cup of afflictions as of any part of thy daily bread which thou liuest vpon when we are in health and prosperity let vs looke for sicknes aduersitie But will some say what shall I look for these before-hand this is to vexe and trouble our selues without need for if the distresses we looke for do not come then we trouble our selues in vaine If they do come then they bring harme trouble enough with them Why should we sorrow before-hand I answere yet we must looke for them before-hand for if we do so then if they do not come as haply thy godly feare hath preuented them we haue cause to blesse God for it If they doe come then if wee haue made account of them before the smart of them wil be much easier vnto vs temptations troubles and losses when they come vnawares they do commonly lie very hard and heauy vpon vs but when we haue made account of them before-hand they are much lighter to vs. I will not deny but that we must vse all possible meanes to auoid afflictions we must pray against them preuent them what we can as our Sauiour prayed If it be possible let this cup passe from me Luk. 22. yet wee must make account of them before-hand These times wee liue in are such as call vpon vs to looke for afflictions they are the last dayes of the world and they are the worst and most dangerous times present troubles and miseries and imminent dangers and feares there were neuer more The Lord is abroad in Iudgement and carries his cup in his hand the Germans drinke of it first the French soone after the Polonians soone after them and haue not the English iust cause to feare that wee shall pledge them and that ere long we know not how soone Secondly againe this teacheth vs not onely to account of afflictions before-hand but also to prepare for them and to furnish our selues accordingly there is much good to be had by them and therefore we are to prepare for them and therefore doth God warne vs of dangers before-hand that we might be armed to beare them when they doe come Things to be laboured for that we may beare afflictions And that we may prepare for them we must labour for these things First wee must labour to get a resolution in vs to beare them and to stand it out to the death we must resolue with the Apostle Act. 21.13 not onely to suffer but to die with Christ Secondly we must season our hearts with the comforts of Gods promises before-hand to counteruaile our afflictions when they come as that he will neuer faile vs nor forsake vs that he loues vs and that the issue shall be good Thirdly esteeme basely and vildely of thy selfe deny thy selfe and so take vp thy Crosse and follow Christ Matth. 16.24 If we be choise and leaning to our selues we will neuer endure the Crosse compare Matth. 16.20 with Phil. 2.7 And fourthly we must labour to be well acquainted with the death of Christ this is Armour of proofe against all afflictions to know Iesus Christ and him crucified by sensible experience in our selues If I finde the life of Gods Spirit in me applying the death of Christ to mee and thereby subduing and crucifying my sinnes if we can finde this we shall be well armed against all afflictions We come here to receiue the Lords Supper in remembrance of Christs death then let vs desire to be made conformable to his death and then afflictions will be sweet vnto vs. Againe let vs labour for the assurance of Gods loue and fauour for that is it that makes the Apostle thus boldly to beare vp himselfe against all afflictions The last Vse teacheth vs Pacification euen in our Vse 3 greatest distresses let vs sit downe and say this is my portion and therefore will I beare it Many are ready to complaine and cry out and to say when they are afflicted especially when Gods hand lies heauy vpon them Oh my affliction is great and strange my case is not like vnto other mens no man is so hardly handled as I am as the Church Lam. 1.12 but this is the frowardnesse of our corrupt hearts Whatsoeuer it is it is thy portion and therefore be pacified and contented It is no otherwise with thee then it is with all Gods children euery one hath his portion of them 1 Pet. 4.12 It is no strange thing 1 Pet. 5.9 It is the same afflictions that are accomplished in our Brethren 1 Cor. 10.13 No temptation doth befall vs but such as appertaine to man and therfore let vs be content and pacifie our selues looke not so much on thy afflictions but looke vp to God It is his Ordinance that euery one of vs should beare his portion of affliction whatsoeuer thou dost endure it is but thy portion thy draught Shall I not drinke of the Cup which my Father giues me to drinke of saith our Sauiour Ioh. 18.11 This is it our Sauiour comforts himselfe and his Disciples withall and let this comfort thee It is thy Fathers Cup and therefore thou must drinke of it And secondly let vs looke vpon others of Gods children some of them are equall with thee in afflictions others come short but many goe beyond thee and thy afflictions are but little to some of theirs and those that are at more ease now may be in great distresses hereafter and wilt not thou be content to beare that which all Gods children beare and must beare more or lesse first or last All of vs haue sinned Christ onely excepted but none are exempted from the rodde not Christ himselfe And is it not a
fulnesse of comfort to the spirituall man that can well relish it wee haue no further priuiledge from the warrant of the word by the charter of our freedome in Christ but this that our afflictions shall neuer hurt vs in regard of our spirituall estate they shall neuer impeach our spirituall safety so long as our sinnes are forgiuen for our sinnes are the poison and venome of all our afflictions when God shootes the Arrowes of his iudgements against vs dipt in the venome of our sinnes they are deadly Arrowes they will poyson vs to our euerlasting destruction But when they are dipt in the death and blood of Iesus Christ whereby our sinnes are forgiuen and taken away then though his Arrowes doe wound vs it is a good wound a comfortable wound and such as he will heale himselfe with his own hand so that they cannot hurt vs but comfort vs And if we be taken away by such an Arrow God takes vs to himselfe and that is best of all Fourthly our faith tels vs That all things shall Reason 4 worke together for our good Rom. 8.28 How shall I know this but by faith A true Beleeuer sees his enemies prophane wicked and carnall men busie to doe him hurt deuising and plotting how to worke some mischiefe against him he sits downe and smiles at the folly of the wicked and saith Alas poore men little doe they thinke that they take all this paines to effect my greatest good to doe me good by this affliction sometimes our dangers are so great and our afflictions are so bitter that we thinke it impossible that euer any good should come out of so great euils but our faith stands vp and layes the power of God and the promise of God together and saith God is able to helpe me for hee hath power enough and he is willing to helpe me for so he hath promised and therefore he will in the end turne all my afflictions to my good and so wee rest secure whatsoeuer comes Reason 5 Lastly we put on the spirituall armour by faith Eph. 6.10 to the 17. we haue all the parts of this spirituall armour and that makes him that is spiritually minded to be consecrated wholy to the seruice of God and hauing on this armour nothing can hurt vs. Vse 1 The Vses are these first this shewes the reason why the righteous are so bold and so confident in all their proiects and courses as Salomon speakes Pro. 28.1 The righteous are bold as a Lyon The reason is in the Doctrine his faith assures his heart that he belongs to God and perswades him of Gods loue fauour protection and saluation And that is the reason that the Prophet Isa 28.16 saith He that beleeues makes not haste he that hath found assurance of Gods loue in Christ makes not haste is not disquieted or distempered nor carried out of his Spirit by any euill or danger whatsoeuer but rests vpon the might and power of God and neuer flyes out for the matter but abides it with much boldnesse and keepes himselfe within his Spirits and rests soundly and sweetly on God for his deliuerence It is admirable to consider what wonderfull courage constancy and comfort Gods children stand out withall in great afflictions and distresses and meerely vpon this assurance how boldly haue they bearded those Tyrants that haue insulted ouer them how haue they runne to the fire embraced the Crosse despised the shame scorned all paine that hath beene inflicted on them lost all and meerely vpon the strength of this assurance Hebr. 11.35 The Apostle saith that they would not accept deliuerance because they were sure to obtaine a better resurrection In Dan. 3.16.17 the three children were questioned before the King hee tels them if they would not fall downe and worship the Image that he had set vp they should be cast into the hot fiery furnace What doe they answere They were poore captiues yet see how they bearded the Tyrant Oh King we are not carefull to answere thee in this matter see how they sleight him our God is able to deliuer vs and hee will deliuer vs doe thou what thou canst If not marke how bold they are yet bee it knowne to thee oh King that we will not worship thy God c. What is the ground of their resolution and courage It is this That God whom they serue is able to deliuer them he will deliuer them And so Luther when he was sent for by his enemies was disswaded not to goe yes saith hee if there were so many Diuels there as there are Tyles vpon their houses yet I would not feare them grounding himselfe vpon the assurance of Gods protection There is no true courage to be found but in true beleeuers there may be counterfeit and carnall courage in hypocrites neither is there any true courage in beleeuers but as they are made partakers in some measure of this holy assurance of the loue of God to them in Christ this will appeare when it comes to the tryall for then the boisterous hypocrite will faile when the feeble true beleeuer will stand fast Vse 2 And secondly this shewes the Reason why the wicked are so fearefull that they flye when none pursues them Pro. 28.1 and that they call for the mountaines to fall vpon them to hide them from the presence of God Reu. 6.16.17 Why the Reason is because their harts are destitute of this holy assurance and therefore they wanting this comfortable perswasion and assurance of the loue of God to warme their hearts therefore they are so cold at the heart and therefore they are ready to runne into Rockes and holes to hide themselues Some wicked men before trouble comes set a good face on it thinke highly of themselues say they haue as good a faith in God as any of them all but when it comes that they see they cannot put it off by sports and starting holes as they did before then their hearts faile them and then they grow to fearefull and desperate outrages Oh Beloued a man that truely feare God needes feare nothing else Euery true beleeuer hath this true feare of God and that makes him fearelesse of any thing else an vnbeleeuer hath none of this feare of God and therefore hee hath iust cause to feare all things else And it is the iust iudgement of God to giue them ouer to these base and slauish feares of all things else because they regard not the true feare of God It is true that the strongest beleeuer hath his feares but they are naturall and are subdued by the Spirit of God and the power of faith in him But the wicked are neuer endued with the Spirit of God to worke faith in their hearts and therefore they are slaues to the most slauish feares The third Vse teacheth vs what wrong men doe to themselues in that they doe not labour for this holy assurance They depriue themselues of the greatest comfort that they