seperaters from God and no ioyners to God therefore it must needs be loue and nothing but loue yea the infinite loue of God to vs in Christ Iesus that gathers vs and bindes vs vp within this Communion It is his loue to couer such a multitude of sinnes his loue to care for vs when wee were carelesse of our selues his loue to affect vs that hated him his loue to ouercome our monstrous euilnesse with his mercifull goodnesse his loue to rescue vs raise vs vp from the gates of Hell and to set vs in heauenly places his loue to assume vs that were cast-awayes in our selues to be associated with his blessed Maiestie this is such a loue indeed as is admirable infinite worthy of God who if he were not loue it selfe hee could not nor would not haue shewed forth such fauour vnto vs. The first Vse of this Doctrine is matter of Confutation Vse 1 against the Doctrine of Mans merits If loue be the bond of our Communion of God in Christ then there is no merit of Saints nor of Angels that could euer bee the cause of it no worke before or after Iustification doth merit this before Iustification God sets his loue vpon vs freely that is agreed vpon on both sides but after Iustification say the Papists we may deserue heauen No say we the loue of God is the bond of our Communion with God which as it brings vs to God so it tyes vs fast to him sanctifies vs and glorifies vs. Vse 2 The second Vse is for Instruction teaching vs that seeing all true beleeuers haue a true Interest in the loue of God they are all ioyned to God and the bond that tyes them to him is his Loue therefore all true beleeuers are seised and possest of the loue of God A matter worthy to be well considered of vs as that that will call vpon vs and prouoke vs to many holy Duties Fiue Duties to be learned from the loue of God to vs First therefore we must know and beleeue this that God loues vs 1 Iohn 4.16 We haue known Dutie 1 and beleeued saith the Apostle the loue that God hath in vs Let vs labour therefore to get some comfortable knowledge and perswasion in our hearts that God loues vs. Wicked men are vsually too forward and too presumptuous in this case they runne on in sinne and in their owne vilde courses not regarding Gods loue and yet they presume and and perswade themselues that God loues them and if any tell them the contrary they defie him On the other side Gods children they are too backeward They repent and pray against their sinnes and fight against them and striue after grace and yet they are hardly perswaded of Gods loue to them Therefore how shall wee know certainely that God loues vs Certaine signes marks that God loueth vs. I answere we may know it First in generall by this very point in hand if wee haue this Communion with God if wee be ingrafted into Christ if we be obedient to the Spirit if we be constant and conscionable in the vse of the Word Sacraments and prayer then certainely God loues vs and wee are within the compasse of this Bond. Secondly thou maist know it in particular by this Art thou pluckt out of thy sinnes hast thou parted with them for conscience sake hath thy master-sin receiued his deaths-wound within thee Is thy heart clensed in some true measure from thy wickednesse Oh then certainely God loues thee Psal 73.1 Surely God is good to such as are of a pure heart As it is the greatest signe that euer can be of Gods wrath vpon vs when he suffers vs to liue and to dye in our sinnes so there is no greater signe of his loue then this that our sinnes are cast out of vs and wee not suffered to liue in them Thirdly thou maist know it by thy loue to GOD if thou loue GOD it is most certaine that he loues thee and if God loues thee thou canst not but loue God But how may I know certainely that I loue God indeed for I may be deceiued in this as well as in the other I answere looke into thy Obedience if thou hast an obedient heart to God then thou louest God Iohn 14.21 where Christ expresseth both how we may know we loue God secondly how wee may know that hee loues vs If wee would know whether wee loue God looke into our obedience He that hath my Commandements and keepeth them is he that loueth mee And if we would know whether God loues vs let vs looke into our loue to him And he that loueth me shall be loued of my Father and I will loue him saith our Sauiour Fourthly wee may know Gods loue to vs by our chastisements Hebr. 12.6 Whom the Lord loueth he chasteneth but afflictions and chastisements are common to all good and bad to the wicked as well as to the godly I answere Afflictions are so indeed but chastisements are peculiar to Gods people onely But how shall I know whether mine be chastisements I answere out of the 10. verse When God chastiseth vs it is for our profit And what profit that wee might be partakers of his holinesse therefore if wee would know it to be a chastisement looke whether we profit by it to holinesse If wee grow in grace it is a certaine and most sensible yea and infallible signe of Gods loue I say both these together chastisements and profit by them is an infallible signe of Gods loue to thee If Gods hand be vpon thee in minde or body or goods any way or euery way if thou doest profit by it to holinesse and get grace thereby into thy heart then certainely God loues thee This is a sensible Argument and an infallible signe of it it must needs be much loue that turnes sower into sweet the sowernesse of thy chastisements into the sweetnesse of his grace Dutie 2 Another Dutie that we may learne hence is to bee thankefull to God for this his great loue Oh that we could in any measure worthily praise the Lord for this his great loue to vs It is worthy of more thankes then wee are able to giue wee should study therefore how to praise God for it stirre vp all the powers of thy Soule to this duty say with Dauid Psal 103.1 Oh my Soule praise thou the Lord and all that is within me praise his holy Name And that which Dauid would haue all Nations to doe that we must doe Psal 117.1 Praise the Lord Thy soule fares the better for this loue and all that is within thee fares the better for it and therefore stirre vp thy selfe and say Praise the Lord Oh my Soule for his loue towards thee and let all that is within me praise him for his loue say it with thy mouth and doe it with thy heart and let thy life say Amen to it and then this loue of God is well bestowed vpon thee Gods loue is
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 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 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 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 FINIS THE FOVRTH SERMON Vpon ROMANS â—… the two last Verses For I am perswaded or I am sure that neither Death nor life nor Angels c. 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 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.
we will not feare The Lord of hosts is with vs the God of Iacob is our refuge Psal 46.1.2.3 So it may comfort vs against all Sathans temptations the fiercest greatest and fearefullest that Sathan can assault vs withall Christ is our Lord and Master and can a Lord or Master see a faithfull Seruant of his wronged and oppressed by his enemy and not stretch forth his hand to helpe and rescue him If men will yet our Lord Christ will not nor cannot but the more fiercely wee are assaulted by our enemies the more ready will hee be to helpe vs. Therefore in the depth of temptation retire thy selfe to this sure Hold to Christ as to thy Lord and say vnto him Oh my Lord seest thou how I am oppressed with thy enemy and my enemy Wilt thou see me trodden vnder feete Vp Lord I pray thee fight for me suffer not my soule to be a prey to such a cursed enemy And surely if thou doest thus the Lord will be very ready to heare thee the God of peace will tread Satan vnder thy feet shortly Lastly it may comfort vs against death it selfe whosoeuer thou art that hast serued the Lord Christ in truth in thy life thou maist boldly put thy selfe vpon him as thy Lord at thy death hee whom thou hast serued all thy life will surely comfort thee at thy death and in death and after death therefore be not discouraged at death it is terrible and fearefull to Nature but let vs arme our selues for it before hand let vs before hand goe to Christ and let him be our Lord and then we may say to our soules at our death Oh my soule thou hast serued the Lord Iesus Christ thus many yeares be not now afraid to goe to thy Lord and master home to his owne house and we may turne to the Lord and say Oh my Lord thou hast beene my protector many yeares now Lord helpe me for now I stand in more neede of thy helpe then euer I did before Lord receiue my soule now into thy mercifull hands and if thou doest thus assure thy selfe thou shalt not be more ready to commend thy soule to him then he will be ready to receiue it into his hands The third Vse is for matter of dutie teaching vs Vse 3 that seeing Christ is our Lord we must cary our selues to him as to our Lord in all dutie as good and faithfull seruants he that doth so is the right seruant of Iesus Christ the true and sound Christian The duties we are to performe to him are many we will reduce them to these two heads Doing and Suffering In both these we must conforme our selues to Christ as to our Lord. In doing First if Christ bee our Lord we must beleeue in him trust in him and rest vpon him Isa 26.4 Trust in the Lord for euer for in the Lord God is strength for euermore and therfore let vs be confident in him rowle our selues vpon him and know whom it is that wee haue trusted and hazzarded our soule vpon him Let vs trust in the Lord when we see nothing in the world but desolation he is a Lord and therefore can doe for vs what he will and he is our Lord and therefore he will doe for vs what he can And if he can do for vs what he will by his absolute power and will doe for vs what he can of his meere grace and goodnesse why should wee not beleeue in him and rest vpon him both in life and death Secondly if he be our Lord then wee must reuerence him as our Lord. Mal. 1.6 If I be a Lord where is my feare Psal 2.11.12 Serue the Lord in feare and reioyce in him with trembling Kisse the Sonne c. Let vs therefore reuerence him in his Nature Person Word Ordinances in our hearts liues and all our courses Let this feare be alwayes before our eyes that wee may neuer sinne against him It is a fault to be taxed in many Christians that they come to the Word and to the Sacraments with little reuerence to God none at all to man God will be honoured with an orderly zeale Thirdly if Christ be our Lord then wee must loue him as our Lord. Deut. 6.5 Thou shalt loue the Lord thy God with all thy heart and with all thy soule Our loue must be such to him as his loue was to vs that is not colde or little but maruellous great so that he shed his bloud for vs. Hath our Lord loued vs thus dearely to lay downe his life for vs then let vs loue him as dearely let vs lay downe our liues if we be called to it for him Fourthly if Christ be our Lord we must imitate him Iohn 13.13.14 Yee call me Lord and Master and yee say well for so I am if I then your Lord and master haue washed your feete yee ought also to wash one anothers feete and verse 15. For I haue giuen you an ensample c. Thus we should imitate Christ in loue and humilitie and other graces wee are much wanting in these Duties now in these dayes but if Christ be our Lord wee must shew our loue and humility as Christ did thinke scorne of nothing that is to be done for the Children of God Euery seruant will follow his Lord if it be but in an ill fashion then let vs imitate Christ in his graces and conforme our selues to his fashions Fiftly if Christ be our Lord wee must serue and obey him as our Lord wee must doe what hee commands and nothing else and we must doe it as hee commands it to be done and we must leaue vndone that he forbids We must not be seruants to men wee must serue other Lords as vnder our Lord Christ and in his name much lesse must wee serue our owne lusts or the world Christ is our Lord and wee will serue him and not the world nor our owne sinfull lusts Secondly in our sufferings we must conforme our selues to Christ Let vs know for certaine that wee must looke for affliction The seruant is not aboue his master Matth. 10.24 It is the nicenesse of many Christians that their finger must not ake they must not endure one temptation they would fain flie from afflictions but we must looke for them Did Christ goe from the Crosse to heauen and shall not wee goe the same way we must take vp our Crosse and follow him Secondly as we must looke for them so we must carry our selues with patience as he did in them who when he was reuiled reuiled not againe when he suffered he threatned not c. 1 Pet. 2.23 Leauing vs an example saith the Apostle that wee should follow his steps verse 21. And therefore let vs labour to be patient in the least affliction for hee is thy Lord that puts thee to it And let them be our owne afflictions and then we shall the better beare greater afflictions Christs afflictions Christ ware a Crowne of
sinne therefore resolue deliberately rather to be drawne in pieces then to be drawne to sinne againe Fourthly wee must make our resolutions in confidence of Gods promises and empty our selues of all power to doe any thing as of our selues Lastly wee must goe to God by prayer for his Spirit that he may frame thy resolutions within thee Say Lord thou hast giuen mee these good resolutions let thy Spirit worke and confirme them in my heart and then they shall stand sure and if we can preuaile with God by prayer to frame these resolutions in our hearts they shall be sure to stand Thirdly that we may be established in grace and perseuere therein wee must daily rippe vp our hearts and our reines before God wee must discouer our sinnes and corruptions and infirmities and wants to God Psal 16.8 I haue set the Lord euer before me because he is at my right hand I shall neuer be moued The way to keepe vs from falling is to walke openly and nakedly before the Lord without dissembling reseruations circumloquutions neuer bee either afraid or ashamed to tell GOD what thou wantest for so much as thou failest in making thy selfe throughly knowne to GOD so much thou euer giuest thy selfe to fall away from grace Fourthly to preserue vs from falling from grace we must watch continually ouer our owne hearts that we doe not fall Matth. 26.41 Our Sauiour prescribes it of purpose as a preseruation from falling Thy heart is deceitfull aboue all things watch thy heart therefore at euery turne lest it fall away But alasse what will our watchfulnesse doe Yes it is very effectuall when it is ioyned with prayer Watch to keepe thy selfe and pray to God to keepe thee and thou shalt be well kept Bring God vnto thy watch by thy prayer and then though thou be heauy and sleepy yet hee neuer slumbers nor sleepes he will surely keepe thee Fiftly if thou beest fallen rise vp againe without delay sleepe not till thou recouer thy selfe Reu. 2.5 Remember from whence thou art fallen and repent Hast thou sinned oh what hast thou done Get thee to God humble thy selfe before him confesse and bewaile thy sinnes with a broken heart take hold on the promise of grace in Christ renew thy vow and promise to God and see thou performe it to be more careful for euer after and this do speedily It is a great aduantage that sinne gets of vs by resting in vs like a sore that is let alone it festers and is harder to be cured Sixtly if we will hold out in the estate of grace we must labour to be constant in all duties of Relâ—gion in hearing the Word meditating conferring practising it in receiuing the Sacraments in companying with the godly and this we must do not in formality and for fashion or custome that is the very moath that eates out the life of all godlines when we think if the duty be done all is well no matter how but this makes a foule bracke in the estate of grace but let vs not do these things for custome or formality sake but let vs see that the life and power of godlinesse be in vs in the performance of them Lastly let vs be sure we be alwaies going forward for surely our not going forward is some degree or beginning of going backward Phil. 3.13 We must forget those things which are behinde and reach forward to those things which are before Labour to weaken thy sinnes and to strengthen thy graces and to be more frequent in good duties and so shall we goe forwards and not fall away And now we come to the Lords Supper let vs not be content to receiue it in the Elements but let vs see that the life and power of it be in our hearts and then they shall be a powerfull meanes to keepe and helpe forward the beleeuing Soule in the state of grace Here the promise of God is sealed vnto vs for the forgiuenesse of our sinnes and here we binde our selues to God for new obedience and here we eate Christs flesh and drinke his bloud after a spirituall manner and so shall neuer dye saith our Sauiour but liue for euer And so this Sacrament is a powerfull meanes to confirme vs in this Doctrine that the hould that the faithfull haue in the loue of God through Iesus Christ is a sure hould c. FINIS THE SIXTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded that neither Death nor life c. AS God hath beene pleased to giue strength and opportunity we haue proceeded in the handling of this Scripture to these fiue points the first is contained in the Text by way of Intimation namely that there is a neere Communion betwixt God and all the faithfull in Iesus Christ intended in the word seperation Secondly we haue spoken of the Bond of this Communion which is the loue of God Thirdly we haue shewed both the ground of this Communion and of the Bond of it and that is Iesus Christ Fourthly we haue shewed the neere reference that is betwixt Christ and the faithfull hee is our Lord and we are his Subiects and Seruants Fiftly we haue shewed the safety of all the faithfull in the midst of all dangers which the Apostle auoucheth here That neither death nor life c. shall seperate vs from the loue of God the Children of God are and shall be in the loue of God let their enemies doe what they can Now we come to speake of the sixt point and that is the confident perswasion which the Apostle hath concerning this heauenly truth I am sure hee is sure of it First I will propound the Doctrine in that the Apostle saith I am perswaded or I am sure that all the faithfull shall continue in the loue of God without seperation the obseruation is this Doctrine Gods Children all true Beleeuers may and ought to haue a confident perswasion in themselues of their owne certainty and continuance in the state of grace and saluation for howsoeuer the perswasion here spoken of is a personall and a particular perswasion of Paul I am perswaded yet the matter which he is peswaded of is generall to all beleeuers I am perswaded saith he that nothing shall seperate vs and therefore the estate of all true beleeuers being in it selfe as firme and sure as Pauls was then their assurance must be in some measure answerable to his To set the Doctrine right that we may receiue it in the truth of the Apostles intendment and apply it to our selues rightly against despaire and yet without presumption Doctrine cleared for such exceptions as seeme to lye in the Text. we are first to cleare it of some exceptions and then to bound it within certaine bounds or limmits First of the exceptions I doe not meane such exceptions as are made against the Doctrine it selfe for of them we shall speake in the vses but of such as are made against this Scripture
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 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 FINIS THE FIFTH SERMON Vpon ROMANS 8. the two last Verses For I am perswaded or I am sure that neither Death nor life nor Angels c. 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 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 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 impossibâ—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 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
apprehension of sinne will infect vs Sathan is so strong and subtle we are so weake and simple that if euer he get vs into any contemplation of sinne as it is sinne though it be not with any intent to commit it nay though it be with a contrary intent euen to hate it and preuent it yet vsually hee will infect vs with it before wee be aware so that it will leaue a staine behinde therefore take heede of any speculations or propositions of future sinnes for that is not the way to escape them but rather to be intangled with them specially meditate not on the materials of sinne for that is exceeding dangerous we may consider how hatefull it is to God and how hurtfull to our own soules but we must not meddle with the materials of sinne The second question is how it can stand with the disposition of distressed Beleeuers that they should insult and triumph ouer their afflictions Alas may some say Gods children are humbled and mourne and sigh and groane vnder the burthen and yet doe they insult and reioyce ouer them Yes they do their mourning and insultation may stand well together they mourne for their present paine griefe but they insult ouer them in the assurance of victory and of the good they shal haue by them They mourne for their sins that brought their afflictions on them But they reioyce because they know that by Gods hand these afflictions shall be made a meanes to cure those very sinnes that haue procured them they mourne for the perishing of the outward man by them but they insult that thereby the inward man is renewed daily In a word they mourne in themselues but they reioyce in God Carnall insultation doth not befit Gods children this is an holy insultation and it becomes them well They insult not first in respect of their owne strength such reioycing is not good but meerely and onely in the strength of God and secondly not so much for their owne good and safety but much more for the honour and glory that God shall haue by their afflictions and by their deliuerance and this is a holy and good insultation And this is the godly and Christian insultation of strong Beleeuers against all dangers for that is the reach of the Text strong Beleeuers may doe it weake Beleeuers may doe so too but not with that sence as the other may Christ Iesus was so weake that hee was not able to beare his Crosse yet when he was nailed on that Crosse he did then openly triumph ouer all his enemies Now come we to the proofe of the obseruation thus cleared And first we will proue it in the state of the faithfull Secondly you shall see it in the practise of the faithfull And thirdly you shall see it in the warrant that Gods children haue for it First see it proued from the state of the faithfull Psal 112.7.8 He will not be afraid of euill tidings and why for his heart is fixed and beleeueth in the Lord And for the more certainty hee doubles vpon it in the 8. verse His heart is stablished therefore hee will not feare c. Who is it that the Prophet speakes of here Of a true Beleeuer that is of him that beleeues in the Lord and rests himselfe securely vpon the Lord for protection And what is the effect that his Faith shall worke in him strong assurance and comfort it confirmeth and fixeth his heart And what then He shall not be afraid of euill tidings Againe in the 8. verse His heart is established How farre Euen to the seeing of his desire vpon his enemies to the subduing and triumphing ouer and the setting of his feet on the neckes of them See it also in the practise of the faithfull how they propound and hearten themselues against all dangers that may befall them It is the practise of all the faithfull as well as of Paul and some other It was the practise of the whole Church Psal 46.1.2.3 God is our hope and strength and helpe in troubles ready to be found First the Church there layes downe this holy assurance for the ground of their comfort and this is a sure ground that God is our hope and helpe in troubles c. and then secondly they propound to themselues dangers that may befall them and strange and fearefull ones too The mooning of the Earth the falling of the Mountaines into the midst of the Sea the raging of the Waters in the 2. and 3. verses such dangers as did not come to passe in their times But if they did what then Why then lastly they gather to themselues out of this assurance matter of consolation against al these dangers verse 2 as who should say Let them roare when they will we will not feare them because the Lord is our hope and strength and helpe in troubles ready to bee found So Psal 27.1.2.3 it was Dauids practise in his particular the matter of the speech is this The Lord is Dauids light and his saluation and the strength of his life This he beleeues and is well assured of and therefore he feares nothing and this hee inlargeth propounding to himselfe in the 3. verse a matter of great feare What if a whole hoast were pitched against him what though warre bee raised against him yet he would not be afraid he would neuer be put to such a feare as to vnsettle his assurance in God Alas what is Dauid alone to a whole hoast of men Nothing in himselfe but in his confidence and assurance that he hath in God they are nothing to him they shall neuer be able to destroy him And if you marke the manner of his speech he deliuers it by way of insultation too The Lord is my light whom should I feare as setting his aduersaries at nought and his heart triumphing in God against them all And that no man should thinke this was a matter peculiar to Dauid by prerogatiue he makes it the case of euery true beleeuer calls vpon them for the same practise in the 14. verse Hope in the Lord and be strong and hee shall comfort thine heart c. As if hee should say It is not my case alone but yours too get you a sure faith in God and sound assurance as I haue and thereby you shall bee comforted against all dangers as I am Thirdly behold this in the warrant that Gods children haue for it they haue good warrant for it euen from God himselfe Isa 41.10 Feare not thou for I am with thee be not afraid for I am thy God I will strengthen thee and helpe thee c. And in the 12. verse All their enemies shall bee as nothing and the men that warre against them as a thing of nought The drift of the Prophets speech is this The Lord would haue his children to take heart to themselues and to be fearelesse of dangers What must they do then Why let them get sound assurance in God and in
shame should it be for vs still to lie slugging in the dumpes of our doubtings and vncertainties why should we not now take heart to our selues and lay fast hold on this assurance The third Vse teacheth vs the infinite and admirable Vses 3 power of sauing grace It is infinitely greater then all the powers that are to be found in the estate of nature Gods sauing grace is infinitely of more power to saue vs then all the powers in the world are to destroy vs Of all other creatures the Angels excell in strength and power Psal 103.20 Yet all the strength and power they haue shall neuer be able to crosse or hinder the power of grace for the saluation of the faithfull this is the sinewes of our assurance Some thinke it is an easie matter to be saued No it is the infinite and Almighty power of God that must shew forth it selfe in sauing vs else it is impossible for vs to be saued 1 Pet 1.5 Without this power of God it is impossible that wee should be kept there is not the least sinne forgiuen nor the least corruption subdued nor the least sparkle of grace wrought in our hearts nor the least temptation ouercome but by the almighty power of sauing grace On the other side some dismay themselues at their owne corruptions Sathans temptations and the defections of a godly life that they thinke it impossible to be saued here we must flie to the consideration of the infinite and almighty power of sauing grace and then we shall be satisfied And take heed though thou debase thy selfe debase not God It is impossible with thee but it is not impossible with God for then who can be saued All things are possible with God Matth. 19.25.26 It is our Sauiours Resolution in this very case teaching vs to rest wholly and onely vpon the power of God for saluation It is impossible with men that any should bee saued Yea but it is possible with God by the power of sauing grace 2 Cor. 12.9 My grace saith God to the Apostle is sufficient for thee Paul had no rest in himselfe before but the almighty and all-sufficient grace of God gaue him full content This is that which giues vs satisfaction and makes vs goe on cheerefully against all difficulties the all-sufficiency of sauing grace And therefore let vs labour to lift vp our hearts to a high and transcendent estimation of the almighty power of sauing grace which is the almighty power of God try and proue whether this be not a notable meanes of subduing and ouertopping all other powers in the world and so of bringing full assurance to our soules try it I say and see if it doe not proue so looke vnto the almighty power of God to the all-sufficiency of sauing grace this will carry vs comfortably through all dangers the want of this high estimation of the almighty power of sauing grace soundly taken to hart makes most of vs come so short of this assurance The last Vse teacheth vs how to carry our selues towards the good Angels that so they may not hurt Vses 4 vs but that we may comfortably enioy their helpe protection and furtherance in the way of our saluation this is a hard lesson to learne and to practise but yet worth our learning and much to be desired and practised by all those that would finde heauen vpon earth It is difficult I confesse but very comfortable for either we are too negligent or too diligent in this either we will not meddle at all with the nature office of Angels or else we will meddle too much with it If therefore we wil haue the helpe comfort protection of the good Angels wee must obserue these rules First keepe Gods good will How we are to carry our selues towards the good Angels that they may not hurt vs but doe vs good keepe God thy friend the best way to keepe the seruants to be thy friend is to keep their master to be thy friend so keepe God to be thy friend and that is the best way to keep his seruants the Angels to be thy friend All the promises of protection by the Angels are referred to such as are Gods Psal 34.7 The Angell of the Lord campeth about them that feare him And Psal 91.11 He shall giue his Angels charge ouer thee to keepe thee in all thy wayes Feare God and pray vnto him as Cornelius did Acts 10.2.4 and walke diligently in the duties of thy calling as the Shepheards did Luke 2.8.9.10 and then the Angels will comfort vs protect and keepe vs. The Angels loue vs for our heauenly Fathers sake if we be stubborne to him they will turne their loue from vs. The second Rule is this we must hold fast by Iesus Christ he is the common head both of them and vs Matth. 24.31 and 16.27 All the good they doe vs and all the seruice which they owe vs is for Christ his sake because we are in him if he fauour vs they will fauour vs if he frowne on vs they will frowne on vs too If euer we will enioy the comfortable ministery of the Angels let vs lay fast hold on Iesus Christ by faith so farre as we goe from him they goe from vs Let vs therefore lay fast hold on Iesus Christ by faith in his bloud by loue to his Maiesty by obeying the motions of his Spirit and by conforming our selues to his example and then the Angels are ready prest to doe vs their best seruice hold thou fast to Christ and they will be sure to hold thee fast Thirdly take notice of the Ministry of the Angels beleeue it and be not ignorant of it If thou hast beene ignorant of it yet now take notice of it and make vse of it We stand in need of the Ministery of the Angels wee know that we are tempted many wayes looke vpon the good Angels they will assist thee more then the bad can hurt thee Reuel 12.8 Michael and his Angels fought and the Dragon fought and his Angels Christ and his Angels and the Diuell and his Angels they fight for our poore soules But the Diuell and his Angels doe not preuaile but Christ and his Angels they doe preuaile and they are on our side to fight for vs. And therefore as the Prophet 2 Kings 6.16.17 prayed to the Lord to open his seruants eyes that hee might see that there was more with them then against them So let vs pray to God to open our eyes that we may see and take notice of the Ministery of the good Angels and of their protection and care ouer vs. Fourthly let vs imitate the good Angels in obedience Matth. 6.10 Let vs doe Gods will on earth as the Angels doe in heauen Psal 103.20.21 They are neuer out of Gods way they euer doe Gods will willingly and cheerefully the Diuell doth Gods will too but it is grudgingly and against his will The good Angels they worship God Hebr. 1.6
once they haue seized they will tug hard before they will let goe 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 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 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 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 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 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 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 aduantage then is the Diuels experience against vs which hee hath had since the beginning of the world 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 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 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 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. Thirdly he increaseth men against vs to persecute vs to afflict vs to tempt vs yea sometime our owne dearest friends our owne wiues and children Fourthly not content with all this hee sets our 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 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 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 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. 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 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 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 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 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. Thirdly God defeats the plots and purposes of these euill spirits Zach. 3.1.2 his wisedome ouer-reaches all their subtilties and watches ouer vs more effectually to saue then they with all their subtilties can doe to cast vs away 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. The last maine Reason is from Christ himselfe for he is Sathans vanquisher and he is
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
his power helpe and loue and then all their opposites shall be as a thing of nought they may scorne them And so Isa 43.1.2 Thus saith the Lord that created thee oh Iacob and hee that formed thee oh Israel I haue redeemed thee and haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the flouds that they doe not ouerflow thee when thou walkest through the fire thou shalt not be burnt c. It may bee they shall neuer fall into these dangers but it is spoken by way of supposition as if God should say If thou shouldest fall into these or any other dangers yet in the assurance that God saith vnto vs thou art mine we shall safely and triumphantly passe through the fire and through the water and through all dangers that euer can be imagined so that we shall receiue no dammage by them in regard of our spirituall estate and we shall haue comfort in them in regard of our outward estate And so Psal 91. from the first to the last verse Who so dwells in the secret of the most high shall abide in the shadow of the Almighty c. One would thinke at the first sight that this were a repetition of one and the same thing for what is it to dwell in the secret of the most high but to abide in the shadow of the Almighty It seemes to bee the same but it is not so The former part of the verse shewes the assurance that Gods children haue in the loue of God they dwell or repose themselues in God the latter part shewes their safety and security that by his assurance they attaine vnto they abide in the shadow of the Almighty that is they are safe sheltered vnder the shadow of the Almighty And these two the Prophet enlargeth in the rest of the Psalme their assurance in the 2. verse I will say vnto the Lord oh my hope and my fortresse hee is my God in him will I trust Here is the repose of the children of God but what is their safety it followes in the rest of the Psalme safety against ordinary dangers The noisome pestilence the flying arrowes c. in the 3.5 and 6. verses Against supposed dangers verse 7. A thousand shall fall as thy side and ten thousand at thy right hand but it shall not come neere thee And against likely dangers in the verses following And in the 13. verse hee stretcheth out the safety of Gods children euen to insultation Thou shalt walke vpon the Lyon and the Aspe the young Lyon and the Dragon shalt thou treade vnder foote Seeing then that this Doctrine agrees so fitly with the state practise and warrant of the faithfull then it must needs be an vndoubted truth that let vs propound to our selues whatsoeuer dangers may befall vs yet our holy and true assurance of Gods loue to vs in Christ Iesus is able to comfort and support our hearts against them all euen to an holy insultation and triumphing ouer them Reason 1 The Reasons how it comes to passe that this true and holy assurance of the loue of God in Christ Iesus doth so fortifie the hearts of Gods children against all dangers I say the reasons thereof are many First this holy assurance tells vs that God is on our side and then what or who can be against vs It is our Apostles owne reason Rom. 8.31 If God be on our side who can be against vs that is to doe vs harme God doth not turne out his children single to the battell to shift for themselues but he goes forth with vs himselfe and helpes vs and comforts vs and strengthens vs and incourageth vs and teacheth vs and maketh vs to fight and fights himselfe for vs and gets the victory for vs and this our faith assures vs of and this comforts the hearts of Gods children and makes them confident against all dangers In the 2. Kings 6.15 16 17. when the Prophet Elisha his seruant saw the great hoast that compassed the City he was much terrified and cries out Alas Master how shall wee doe The Prophet answeres him Feare not they that be with vs are more then they that be with them This is like our case when Gods children looke about them and see a whole hoast of afflictions dangers persecutions and temptations compasse them about on euery side they cry out in their weakenesse Alas what shall wee doe Our Faith that answers Feare not there be more with vs then there is against vs. Is not God more then all the world God is with vs and this assures and comforts our hearts How sweetly doth Dauid cast himselfe vpon God in his greatest dangers Psal 23.4 Though I walke through the valley of the shadow of death I will feare none euill why for thou art with me thy Rod and thy Staffe they comfort me God is not only with him but he is with him to comfort him therfore he will not feare Reason 2 Secondly this holy assurance tells vs that God loues vs in Christ and what shall hurt Gods darlings Those whom God loues are as tender to him as the Apple of his eye Zach. 2.8 now we know that the Apple of a mans eye is most tender to him hee will see that that take no harme and so are they to God and therefore whatsoeuer goeth to wracke they shall haue no harme the bare perswasion of Gods loue to vs is comfort enough to establish vs in any trouble but faith doth not only perswade vs that God loues vs but perswades vs further that because he loues vs therefore hee will keepe vs and saue vs. And this fills our hearts with comfort and confidence in all dangers for can God loue vs and yet giue vs ouer as a prey vnto his and our enemies No it is not possible Reason 3 Thirdly our holy assurance tells and warrants vs that our sinnes are forgiuen vs and therefore all shall be well with vs If euer any thing do vs a mischiefe it is our sinnes will doe it all the euills in the world cannot hurt vs except our sinnes hurt vs Nothing can separate vs from the loue of God in Christ yea but our sinnes separate betwixt vs and our God Isaiah 59.2 but the beleeuing heart hath assurance that all his sinnes are freely and fully forgiuen him by the mercies of GOD in IESVS CHRIST and so our faith concludes that therefore they cannot separate vs and so that nothing can separate vs from God I say not but that though our sinnes bee forgiuen vs yet still wee are lyable to dangers and troubles of all sorts to grieue vs torment vs and to take vs away but this I say that no affliction can hurt vs as sin can hurt vs that is to condemnation they cannot put vs out of the fauour of God they shall neuer be able to seperate vs from the state of grace here nor glory hereafter and this is